All the reworded passagesВсе отрывки с измененными словами
Each date opens its day beside the list, with the passage marked.Каждая дата открывает свой день рядом со списком, где отрывок отмечен.
1. Made plainСказано проще
A line lifted from its setting into a maxim, a coarse image softened, a question turned into a statement.Строка вынута из своего места и стала изречением, грубый образ смягчен, вопрос стал утверждением.
Emerson’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.”
Original
Can 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.
TolstoyТолстой
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.
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 .
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.
Marcus’s “Take me and cast me where thou wilt” becomes “Wherever fate may cast you,” addressed to the reader, his “divine part” becomes “your essence, … your spirit, the center of life, freedom, and strength,” and his question, whether a change of place is “sufficient reason why my soul should be unhappy,” becomes a statement: there are no outward goods worth “inner discord with himself.” †
Original · translated by George Long
Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution.
Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?
TolstoyТолстой
Куда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего. Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою.
Укажи, что мог бы ты купить ценою такой жертвы?
Wherever fate may cast you, your essence is with you everywhere, your spirit, the center of life, freedom, and strength, when it is true to the law of its being. There are no outward goods or greatness in the world for which it would be worth a man’s while to break his unity with the spirit, to sever his bond with it, and to undermine the wholeness of his soul by inner discord with himself.
Tell me, what could you buy at the price of such a sacrifice?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἎρόν με καὶ βάλε, ὅπου θέλεις. κἀκεῖ γὰρ ἕξω τὸν ἐμὸν δαίμονα ἵλεων, τουτέστιν, ἀρκούμενον, εἰ ἔχοι καὶ ἐνεργοίη κατὰ τὸ ἑξῆς τῇ ἰδίᾳ κατασκευῇ.
Ἆρα τοῦτο ἄξιον, ἵνα δι’ αὐτὸ κακῶς μοι ἔχῃ ἡ ψυχὴ καὶ χείρων ἑαυτῆς ᾖ, ταπεινουμένη, ὀρεγομένη, συνδυομένη, πτυρομένη; καὶ τί εὑρήσεις τούτου ἄξιον;
Source text: raw.githubusercontent.comIn English · George Long, 1862Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution.
Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКуда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего.
Укажи, что мог бы ты купить ценою такой жертвы?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.45.
Thoughts of Wise Men (1903), 11 October, word for word. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?" Marcus speaks of himself; the Russian addresses the reader, «Куда бы судьба тебя ни забросила» (wherever fate may cast you). His daemon (δαίμων, Long's "divine part"), kept gracious and content, becomes «твоя сущность, твой дух, средоточие жизни, свободы и силы» (your essence, your spirit, the center of life, freedom, and strength); "if it can feel and act conformably to its proper constitution" becomes «когда он верен закону бытия своего» (when it is true to the law of its being). Marcus's question, whether a change of place is reason enough for the soul to be worse than itself, humbled, craving, shrinking, frightened, becomes a general statement, «Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою» (there are no outward goods or greatness in the world for which it would be worth a man's breaking his union with the spirit ... and undermining the wholeness of his soul by inner discord with himself), and "what wilt thou find which is sufficient reason for this?" becomes «Укажи, что мог бы ты купить ценою такой жертвы?» (show me what you could buy at the price of such a sacrifice).
The vomiting is spelled out as teaching: those who take up “bare theorems” and “immediately wish to vomit them forth” become people who “no sooner hear wise teachings than they begin to teach others,” and “Do not imitate such people” is added; for the Circle, the 1903 text’s “real vomit,” Epictetus’s word (Long: “truly an emetic”), becomes “such a foul mess.” †
Original · translated by George Long
Against those who readily come to the profession of sophists.
THEY who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food.
First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat.
TolstoyТолстой
Есть люди, которые едва только послушают мудрых поучений, как уже сами начинают поучать других. Они делают то же самое, что и больной желудок, который тотчас извергает принятую пищу. Не подражай таким людям. Сначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет такая гадость, которая не может служить никому пищей.
There are people who no sooner hear wise teachings than they begin to teach others themselves. They do the same as a sick stomach, which at once throws up the food it has taken. Do not imitate such people. First digest well within yourself what you have heard, and do not throw it up before its time — otherwise what comes out will be such a foul mess that it can serve no one as food.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… πρὸς τοὺς εὐκόλως ἐπὶ τὸ σοφιστεύειν ἐρχομένους.
… ὅτι τὰ θεωρήματα ἀναλαβόντες ψιλὰ εὐθὺς αὐτὰ ἐξεμέσαι θέλουσιν ὡς οἱ στομαχικοὶ τὴν τροφήν.
… πρῶτον αὐτὸ πέψον, εἶθʼ οὕτω μὴ ἐξεμέσῃς· εἰ δὲ μή, ἔμετος τῷ ὄντι γίνεται, πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον.
Source text: raw.githubusercontent.comIn English · George Long, 1877Against those who readily come to the profession of sophists.
THEY who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food.
First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньСначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет настоящая блевотина, которая не может служить никому пищей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, III.21.1–2.
Thoughts of Wise Men (1903), 23 October, word for word but for «такая гадость» (such filth) where 1903 has «настоящая блевотина» (real vomit), which renders the Greek "ἔμετος τῷ ὄντι" (truly vomit), and a comma after «которые». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, in the chapter "Against those who readily come to the profession of sophists": "They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat." The Russian says outright what the chapter's title implies, that the vomiting is teaching: «как уже сами начинают поучать других» (they at once begin to teach others); "bare theorems" taken up become «мудрых поучений» (wise teachings) heard; «Не подражай таким людям» (do not imitate such people) is added; and "a thing impure and inedible" (πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον) becomes «такая гадость, которая не может служить никому пищей» (such filth as can be food for no one).
The verdict that closes the verse, “he is called a fool indeed” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, “he is truly a madman”), is dropped, and the second half is made to answer the first: “surely there is no sense in one who is firmly convinced of his own wisdom.”
Original · translated by F. Max Müller
63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
TolstoyТолстой
Есть еще ум в глупце, сознающем свою глупость; но, наверное, нет ума в том, кто твердо уверен в своей мудрости.
There is still sense in the fool who is conscious of his foolishness; but surely there is no sense in one who is firmly convinced of his own wisdom.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… сознающемъ свою глупость; но тоть неразумный, который твердо увЪфренъ в своей мудрости,— тотъ уже истинно безумепъ.
Source text: archive.orgOriginal · PaliYo bālo maññati bālyaṁ, …
… paṇḍito vāpi tena so; …
Bālo ca paṇḍitamānī, …
… sa ve “bālo”ti vuccati.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188163. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть еще ум в глупце, сознающем свою глупость; но тот неразумен, кто твердо уверен в своей мудрости — тот уже истинно безумец.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 63 (Bālavagga).
Dhammapada 63 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 27 May, prints it, with the second half rewritten for the Circle and the whole set in italics. Gerasimov and 1903: «но тот неразумен (Gerasimov: «неразумный, который»), кто твердо уверен в своей мудрости — тот уже истинно безумец» (but he is unreasoning who is firmly sure of his wisdom; he is truly a madman). The Circle: «но, наверное, нет ума в том, кто твердо уверен в своей мудрости» (but surely there is no sense in him who is firmly sure of his wisdom). The verdict that closes the verse, sa ve “bālo”ti vuccati ('he is called a fool indeed', Müller), goes, and the second half now answers the first: there is still sense in the fool who knows his folly, and none in the man sure of his wisdom. The first half is close to the Pali ('the fool who knows his folly is wise at least in that'; Müller 'is wise at least so far'), which Gerasimov gives as «Есть еще ум» (there is still sense). In 1903 verse 64 follows (10-11.7).
Translation note. The Russian italic is broken only at the commas and the semicolon; it is set here as one span.
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, “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.”
Original
What 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?
TolstoyТолстой
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.
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 .
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.
Thoreau’s irony, that the world hates any original thought “like virtue,” gives way to plain verbs: it considers every such thought “of no account, and for the most part diligently rejects it”; “the highest intellectual mood which the world tolerates” becomes the world accepting, “of the higher revelations of truth, only the most ancient.”
Original
It is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date, but any direct revelation, any original thought, it hates like virtue.
TolstoyТолстой
Как удивительно то, что мир терпит и воспринимает из высших откровений истины только самые древние и теперь уже несвоевременные, но всякое прямое откровение, всякую самобытную мысль считает ничтожною и большей частью старательно отвергает.
How astonishing it is that the world tolerates and accepts, of the higher revelations of truth, only the most ancient and by now outdated ones, but considers every direct revelation, every original thought, of no account, and for the most part diligently rejects it.
From Journal, 16 November 1851, as printed in Autumn: From the Journal of Henry D. Thoreau, e… · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayIt is remarkable that the highest intellectual moods which …
… most ancient revelations, now in some respects out of date ; but any direct revelation, any original thought …
Source text: archive.orgThoreau’s own wordsIt is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date, but any direct revelation, any original thought, it hates like virtue.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 16 November 1851, as printed in Autumn: From the Journal of Henry D. Thoreau, ed. H. G. O. Blake (Boston, 1892), p. 280, the entry of 16 November 1851.
Changed in its close. 'It is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date' becomes «Как удивительно то, что мир терпит и воспринимает из высших откровений истины только самые древние и теперь уже несвоевременные» (How remarkable it is that of the highest revelations of truth the world tolerates and accepts only the most ancient, now out of season): 'and accepts' and 'only' are added, and Thoreau's 'highest intellectual mood' becomes 'the highest revelations of truth'. 'Any direct revelation, any original thought, it hates like virtue' becomes «всякое прямое откровение, всякую самобытную мысль считает ничтожною и большей частью старательно отвергает» (every direct revelation, every original thought, it considers worthless and for the most part zealously rejects): the irony of 'hates like virtue' is replaced by two plain verbs. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the sentence for May 5, credited to 'Autumn', with 'moods' for 'mood'; its scan is garbled, so only two pieces of it are quoted. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. The original is quoted from a second scan of Autumn (Boston Public Library's), saved beside the first, whose text breaks 'toler ates' without a hyphen. No printable.
Thoreau’s one example, keeping potatoes from rotting, becomes three, with clothes kept from moths and iron from rust added, and “something to practice” is spelled out: “I need only do what I know”; “your opinion may change from year to year” becomes “my opinion may change.”
Original
As to how to preserve potatoes from rotting, your opinion may change from year to year; but as to how to preserve your soul from rotting, I have nothing to learn, but something to practice.
TolstoyТолстой
О том, как сохранить платье от моли, железо от ржавчины, картофель от гниения и т. п., мое мнение может изменяться, но как сохранить от гниения душу, мне нечему учиться, мне надо только исполнять то, что я знаю.
On how to keep clothes from moths, iron from rust, potatoes from rotting, and so on, my opinion may change; but as for how to keep the soul from rotting, I have nothing to learn; I need only do what I know.
From Letter to Harrison Blake, Concord, 27 February 1853 · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayAs to how to preserve potatoes from rotting, your opinion may change from year to year; …
… your soul from rotting, I have nothing to learn, but something to practise.
Source text: archive.orgThoreau’s own wordsAs to how to preserve potatoes from rotting, your opinion may change from year to year; but as to how to preserve your soul from rotting, I have nothing to learn, but something to practice.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 February 1853 (Familiar Letters, Writings vol. VI, 1906), a paragraph of one sentence, after 'the same surprising and everlastingly new light dawns to me'.
Expanded and changed. Thoreau's 'As to how to preserve potatoes from rotting' becomes «О том, как сохранить платье от моли, железо от ржавчины, картофель от гниения и т. п.» (As to how to preserve clothes from moths, iron from rust, potatoes from rotting, and so on): the clothes and the iron are Tolstoy's. 'Your opinion may change from year to year' becomes «мое мнение может изменяться» (my opinion may change), without 'from year to year'. 'I have nothing to learn, but something to practice' becomes «мне нечему учиться, мне надо только исполнять то, что я знаю» (I have nothing to learn; I need only carry out what I know), the last words set in emphasis. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the sentence for December 8, credited to 'Letters', with 'practise'. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
A murderer’s plea in a play becomes a maxim; an either/or becomes a matter of degree.
Original · translated by Charles Lloyd
To fail Is human; but contrition for a fault Distinguishes the virtuous from the wicked.
TolstoyТолстой
Всем людям свойственно грешить.
Различие между людьми бывает в степени угрызений совести после греха.
To sin is common to all men.
Men differ in how deeply their conscience gnaws at them after the sin.
From Rosmunda · reworded by Tolstoy .
Original · ItalianD’uomo è il fallir; ma dal malvagio il buono scerne il dolor del fallo.
Source text: it.wikisource.orgIn English · Charles Lloyd, 1815To fail Is human; but contrition for a fault Distinguishes the virtuous from the wicked.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Rosmunda (tragedy, 1783), Act III, scene 1 (Almachilde to Romilda); Tragedie, vol. II (Bari: Laterza, 1946), p. 26.
A line spoken by Almachilde, the murderer of Romilda's father, pleading his remorse to her, not a maxim in Alfieri's own voice. Tolstoy lifts it out of the play and turns Alfieri's either/or (sorrow for the fault divides the good from the wicked) into a matter of degree ("the degree of remorse").
An aside to workers becomes a maxim: feel our neighbors’ lives as our own.
Original · translated by Emilie Ashurst Venturi
I do not therefore speak to you of God in order to demonstrate to you His existence, or to tell you that you are bound to worship Him.
whensoever you deeply feel your own life, and that of the fellow-beings by whom you are surrounded
TolstoyТолстой
Мы чтим бога каждый раз, когда чувствуем жизнь наших ближних так же, как нашу собственную жизнь.
We honor God every time we feel the lives of our neighbors as we feel our own.
From Doveri dell’uomo · reworded by Tolstoy .
Original · ItalianIo dunque non vi parlo di Dio per dimostrarvene l’esistenza, o per dirvi che dovete adorarlo: voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita e la vita degli esseri che vi stanno intorno …
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862I do not therefore speak to you of God in order to demonstrate to you His existence, or to tell you that you are bound to worship Him.
… whensoever you deeply feel your own life, and that of the fellow-beings by whom you are surrounded …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell’uomo (The Duties of Man), Chapter II, "Dio" (Doveri dell’uomo, London 1860 edition).
In Mazzini this is an aside to the workers ("you adore Him, even without naming Him, whenever you feel your own life and the life of the beings around you") opening an argument against separating God from the earth. Tolstoy makes it a first-person-plural maxim and sharpens "feel your life and theirs" into feeling our neighbours' lives as our own; his source was probably L. P. Nikiforov's 1905 selection of Mazzini's thoughts (vol. 42 source list).
“Masters by his own hand” is spelled out as teachers we know God sent.
Original · translated by W. F. Trotter
If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly.
TolstoyТолстой
Если бы бог давал нам таких наставников, о которых мы знали бы достоверно, что они посланы им, то мы ведь повиновались бы им свободно и радостно.
Мы и имеем таких наставников: это нужда и вообще все несчастные случаи жизни.
If God gave us teachers of whom we knew for certain that he had sent them, we would obey them freely and gladly.
And we have such teachers: need, and all the misfortunes of life.
From Pensées · reworded by Tolstoy .
Original · FrenchSi Dieu nous donnait des maîtres de sa main, oh ! qu’il leur faudrait obéir de bon cœur ! La nécessité et les événements en sont infailliblement.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 553 (within "Le Mystère de Jésus"); Lafuma 919 (from the standard concordance, not checked against a downloaded Lafuma text). The Gutenberg Trotter text labels the fragment 552..
A two-line maxim standing in the manuscript amid "Le Mystère de Jésus" (Brunschvicg notes it may not belong to it). Tolstoy spells out "masters by his own hand" as teachers we know for certain he sent, adds obeying "freely and gladly", and widens Pascal's terse "necessity and events" into "need and all the unhappy accidents of life", narrowing events to misfortune.
Fénelon’s question, whether we fear being “too free from self,” becomes the statement that only self-renunciation gives true freedom.
Original · translated by Eliza Lee Cabot Follen ("a Lady"), Selections from the Writings of Fenelon, 3rd ed., Boston
Do we fear being too free from self, from the caprices of our pride, the violence of our passions, and the tyranny of the. world ?
Besides this, our own passions are worse than the most cruel tyrants. If we obey them only in part, we must maintain a continual contest with them, and have hardly time to breathe.
TolstoyТолстой
Люди думают, что самоотречение нарушает свободу. Такие люди не знают, что только самоотречение дает нам истинную свободу, освобождая нас от нас самих, от рабства нашей развращенности. Наши страсти — самые жестокие тираны; только уступи им, и будешь в самом жестоком рабстве без силы вздохнуть свободно. Только самоотречение избавляет от этого рабства.
People think that self-renunciation infringes on freedom. Such people do not know that only self-renunciation gives us true freedom, by freeing us from ourselves, from the slavery of our depravity. Our passions are the cruelest of tyrants; you need only give in to them, and you will be in the cruelest slavery, without the strength to draw a free breath. Only self-renunciation delivers us from this slavery.
From Manuel de piété, «Réflexions pour tous les jours du mois», 23rd and 24th days · reworded by Tolstoy .
Original · FrenchVous n'aurez plus la permission de vous abandonner à vos passions tyranniques; mais en sacrifiant librement votre Uberté, vous en retrouverez une autre inconnue au monde , et plus précieuse que toute la puissance des rois.
Craignons-nous d'être trop heureux , trop délivrés de nous-mêmes , des caprices de notre orgueil , de la violence de nos passions, et de la tyrannie du siècle trompeur?
D'ailleurs nos passions sont pires que les plus cruels tyrans. Si on ne les suit qu'à demi, il faut à toute heure être aux prises avec elles, et ne respirer jamais un seul moment.
Source text: archive.orgIn English · Eliza Lee Cabot Follen ("a Lady"), Selections from the Writings of Fenelon, 3rd ed., Boston, 1831Do we fear being too free from self, from the caprices of our pride, the violence of our passions, and the tyranny of the. world ?
Besides this, our own passions are worse than the most cruel tyrants. If we obey them only in part, we must maintain a continual contest with them, and have hardly time to breathe.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manuel de piété, «Réflexions pour tous les jours du mois», 23rd and 24th days, 23e jour «Sur la douceur du joug de Jésus-Christ», §§ I–II, and 24e jour «Sur la fausse liberté», § II (Œuvres complètes, Paris: Leroux et Jouby, 1850–51, t. VI); in Follen's English, Twenty-third Day «On the Yoke of Jesus Christ» and Twenty-fourth Day «On False Liberty», pp. 277–278.
Freely reworked from two consecutive days of Fénelon's meditations. From the 23rd come the liberty sacrificed to God that gives back another, unknown to the world, and being freed from ourselves and from the violence of our passions; from the 24th, the passions worse than the cruelest tyrants, which never let us breathe, and the slavery that men call liberty. The opening sentence and the word "self-renunciation" are Tolstoy's: Fénelon speaks of giving one's liberty to God.
Stinking armpits become “some loathsome disease”; irony becomes assent.
Original · translated by George Long
Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee?
but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger.
TolstoyТолстой
Можешь ли ты разумно негодовать на человека, одержимого каким-нибудь отвратительным недугом. Чем он виноват, что его соседство тебе противно. Точно так же относись и к нравственным недугам.
«Но, — скажешь ты, — у человека есть разум, с помощью которого он может сознавать свои пороки». Это верно. Следовательно, и ты обладаешь разумом и можешь разумным обхождением привести ближнего к сознанию своих недостатков; так прояви же свой разум, сумей пробудить в человеке совесть и исцели его слепоту без гнева, нетерпения и надменности.
Can you reasonably be indignant at a man possessed by some loathsome disease? How is he to blame that his nearness is repugnant to you? Treat moral diseases in just the same way.
“But,” you will say, “a man has reason, by whose help he can be conscious of his vices.” That is true. Therefore you too have reason, and by reasonable dealing you can bring your neighbor to be conscious of his faults; so show your reason, then: know how to awaken conscience in the man, and heal his blindness without anger, impatience, or arrogance.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΤῷ γράσωνι μήτι ὀργίζῃ, μήτι τῷ ὀζοστόμῳ ὀργίζῃ; τί σοι ποιήσει;
—ἀλλ’ ὁ ἄνθρωπος λόγον ἔχει, φησί, καὶ δύναται συννοεῖν ἐφιστάνων τί πλημμελεῖ.—εὖ σοι γένοιτο· τοιγαροῦν καὶ σὺ λόγον ἔχεις, κίνησον λογικῇ διαθέσει λογικὴν διάθεσιν, δεῖξον, ὑπόμνησον· εἰ γὰρ ἐπαίει, θεραπεύσεις καὶ οὐ χρεία ὀργῆς.
Source text: raw.githubusercontent.comIn English · George Long, 1862Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee?
… but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, V.28.
Marcus's coarse image (stinking armpits, foul breath) becomes 'some repulsive ailment'; Tolstoy adds the explicit step 'treat moral ailments the same way' and expands the cure ('awaken his conscience and heal his blindness without anger, impatience or arrogance'). The ironic 'I wish thee well of thy discovery' is turned into plain assent.
“Make himself God” becomes “set himself above everything in the world.”
Original · translated by W. F. Trotter
He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth?
TolstoyТолстой
Кто не питает отвращения к своему самолюбию, к тому свойству, которое заставляет его ставить себя выше всего в мире, тот вполне ослеплен, потому что это противоречит и справедливости и истине. Противоречит справедливости потому, что все желают того же, т. е. быть выше других и противоречит истине потому, что нельзя быть выше всего в мире.
Whoever does not loathe his self-love, that quality which makes him set himself above everything in the world, is wholly blinded, because it is contrary both to justice and to truth. Contrary to justice, because all desire the same thing, that is, to be above others; and contrary to truth, because it is impossible to be above everything in the world.
From Pensées · reworded by Tolstoy .
Original · FrenchQui ne hait en soi son amour-propre, et cet instinct qui le porte à se faire Dieu, est bien aveuglé. Qui ne voit que rien n'est si opposé à la justice et à la vérité ? car il est faux que nous méritions cela ; et il est injuste et impossible d'y arriver, puisque tous demandent la même chose.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 492 (Section VII).
Pascal's 'the instinct which leads him to make himself God' becomes 'to put himself above everything in the world', and the reasoning is regrouped: unjust because all want the same; untrue because no one can be above all (Pascal: false that we deserve it, unjust and impossible to attain it). The closing sentence on the injustice we are born in is dropped.
The jabs at a prince and at Germany are cut from a long footnote.
Original · French
Les habitants de la planète terrestre sont encore dans un tel état d'ineptie, d'inintelligence, de stupidité, que l'on voit, dans les pays les plus civilisés, les journaux quotidiens rapporter, naïvement, sans discussion et comme une chose toute naturelle, les arrangements diplomatiques que les chefs d'État font entre eux, les alliances contre un ennemi supposé, les préparatifs de guerres.
Les peuples permettent à leurs chefs de disposer d'eux comme d'un bétail, de les conduire à la boucherie, de les réduire en hécatombes, sans paraître se douter que la vie de chaque individu est une propriété personnelle
Les habitants de cette singulière planète ont été élevés dans l'idée qu'il y a des nations, des frontières, des drapeaux ; ils ont un si faible sentiment de l'humanité, que ce sentiment s'efface entièrement, dans chaque peuple, devant celui de la patrie
Il est bien vrai que si les esprits qui pensent voulaient s'entendre, cette situation changerait, car, individuellement, nul ne désire la guerre. Mais la majorité turbulente ne tient ni à penser, ni à être raisonnable. Et puis, il y a des engrenages politiques qui font vivre toute une légion de parasites.
TolstoyТолстой
Обитатели земной планеты находятся еще в таком состоянии нелепости, неразумия, тупости, что каждый день читаешь в журналах цивилизованных стран обсуждение дипломатических отношений глав государств, имеющих целью союзы против предполагаемого врага, приготовление войн, при которых народы позволяют своим руководителям располагать ими, как скотом, ведомым на бойню, как будто не подозревая того, что жизнь каждого человека есть его личная собственность.
Обитатели этой странной планеты все воспитаны в убеждении, что есть народы, границы, знамена, и все имеют такое слабое сознание человечности, что это чувство совершенно исчезает перед представлением отечества. Правда, что если бы мыслящие люди сумели согласиться, — это положение изменилось бы, так как лично никто не желает войны. Но есть такие политические сцепления, вследствие которых существуют еще миллионы паразитов, и этим-то паразитам и нужна война, и они-то мешают людям согласиться.
The inhabitants of the planet Earth are still in such a state of absurdity, unreason, and dullness that every day one reads in the journals of civilized countries discussions of the diplomatic relations of heads of state aimed at alliances against a supposed enemy, of preparations for wars in which the peoples let their leaders dispose of them like cattle led to the slaughter, as if never suspecting that each man’s life is his personal property.
The inhabitants of this strange planet are all brought up in the conviction that there are nations, frontiers, flags, and all have so weak a consciousness of humanity that this feeling vanishes completely before the idea of the fatherland. True, if thinking men could manage to agree, this state of things would change, since no one personally wants war. But there are political entanglements by which millions of parasites still exist, and it is these parasites who need war, and it is they who keep men from agreeing.
From Les Terres du ciel · reworded by Tolstoy .
What Tolstoy read · Tolstoy's own Russian of it, an epigraph in «Одумайтесь!»Обитатели этой странной планеты все воспитаны в убеждении, что есть народы, границы, знамена, и все имеют такое слабое сознание человечности, что это чувство совершенно исчезает перед представлением отечества …
Source text: ru.wikisource.orgOriginal · FrenchLes habitants de la planète terrestre sont encore dans un tel état d'ineptie, d'inintelligence, de stupidité, que l'on voit, dans les pays les plus civilisés, les journaux quotidiens rapporter, naïvement, sans discussion et comme une chose toute naturelle, les arrangements diplomatiques que les chefs d'État font entre eux, les alliances contre un ennemi supposé, les préparatifs de guerres.
Les peuples permettent à leurs chefs de disposer d'eux comme d'un bétail, de les conduire à la boucherie, de les réduire en hécatombes, sans paraître se douter que la vie de chaque individu est une propriété personnelle …
Les habitants de cette singulière planète ont été élevés dans l'idée qu'il y a des nations, des frontières, des drapeaux ; ils ont un si faible sentiment de l'humanité, que ce sentiment s'efface entièrement, dans chaque peuple, devant celui de la patrie …
Il est bien vrai que si les esprits qui pensent voulaient s'entendre, cette situation changerait, car, individuellement, nul ne désire la guerre. Mais la majorité turbulente ne tient ni à penser, ni à être raisonnable. Et puis, il y a des engrenages politiques qui font vivre toute une légion de parasites.
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Les Terres du ciel (1884), Book II, chapter 6, author's footnote.
Joined from one long footnote, with cuts. Tolstoy leaves out Flammarion's crime of the prince who kills a hundred thousand for a title, the joy with which peoples take up national vanity, his 'it is the people's pleasure to get themselves killed' and the jab at Germany; and he adds at the end that the parasites need war and keep people from agreeing (Flammarion: political gears keep a legion of parasites alive). «Одумайтесь!» already had the cut version, ending at the parasites.
Heracles’ lions become “a bear, or a lion, or wicked men”; probity becomes kindness.
Original · translated by George Long
When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game.
for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity?
but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn,
and his slaves; for not one of these things is a man’s own, but all belong to others,
TolstoyТолстой
Лошадь спасается от врага своим быстрым бегом, и она несчастна не тогда, когда не может петь петухом, а тогда, когда потеряла то, что ей дано, — свой быстрый бег.
Собака имеет чутье; когда она лишается того, что ей дано, — своего чутья, она несчастна, а не бывает несчастна тогда, когда она не может летать.
Точно так же и человек становится несчастным не тогда, когда он не может осилить медведя, или льва, или злых людей, а тогда, когда он теряет то, что ему дано, — доброту и рассудительность. Вот такой-то человек воистину несчастен и достоин сожаления.
Не то жалко, что человек умер, что он лишился своих денег, дома, имения: всё это не принадлежит человеку. А то жалко, когда человек теряет свою истинную собственность — свое человеческое достоинство.
A horse escapes its enemy by its swift running, and it is unhappy not when it cannot crow like a rooster, but when it has lost what was given it — its swift running.
A dog has a keen sense of smell; when it is deprived of what was given it — its sense of smell — it is unhappy, but it is not unhappy when it cannot fly.
In just the same way a man becomes unhappy not when he cannot overpower a bear, or a lion, or wicked men, but when he loses what was given him — kindness and good judgment. It is such a man who is truly unhappy and worthy of pity.
It is not a pity that a man has died, that he has lost his money, his house, his estate: none of this belongs to a man. What is a pity is when a man loses his true property — his human dignity.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ἵππος οὖν πότʼ ἄθλιός ἐστιν; ὅταν τῶν φυσικῶν δυνάμεων στέρηται· οὐχ ὅταν μὴ δύνηται κοκκύζειν, ἀλλʼ ὅταν μὴ τρέχειν. ὁ δὲ κύων; ὅταν πέτεσθαι μὴ δύνηται; ἀλλʼ ὅταν μὴ ἰχνεύειν.
… ἀλλʼ ὁ ἀπολωλεκὼς τὸ εὔγνωμον, ὁ τὸ πιστόν;
… οὐχὶ μὰ Δία τὸν φύντα ἢ τὸν ἀποθανόντα, ἀλλʼ ᾧ ζῶντι συμβεβήκει ἀπολέσαι τὰ ἴδια, οὐ τὰ πατρῷα, τὸ ἀγρίδιον καὶ τὸ οἰκίδιον καὶ τὸ πανδοκεῖον καὶ τὰ δουλάρια …
Source text: raw.githubusercontent.comIn English · George Long, 1890When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game.
… for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity?
… but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn, …
… and his slaves; for not one of these things is a man’s own, but all belong to others, …
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses (Arrian), IV.5.14–17.
From the discourse 'Against the quarrelsome and ferocious'. Tolstoy keeps the horse that cannot crow and the dog that cannot fly, and adds what each is for (the horse escapes its enemy by speed; the dog has its scent). Epictetus's man who cannot 'strangle lions or embrace statues' (Heracles, Diogenes) becomes one who cannot 'overcome a bear, or a lion, or wicked men'; his lost 'probity and fidelity' (τὸ εὔγνωμον, τὸ πιστόν) become 'kindness and reasonableness'. The last paragraph condenses the lament: not for one born or dead, nor for the loss of land, house, inn and slaves, which are not a man's own, but for the loss of his own things; Tolstoy names these 'his human dignity' where Epictetus speaks of the human stamp a man brings into the world, like the stamp on a coin.
“The nature of self-love” becomes “one of man’s evil traits.”
Original · translated by W. F. Trotter
The nature of self-love and of this human Ego is to love self only and consider self only.
He wants to be great, and he sees himself small. He wants to be happy, and he sees himself miserable.
TolstoyТолстой
Одно из злых свойств человека состоит в том, что он любит и уважает самого себя, желает себе блага. Но беда ему, если он любит только самого себя: он захочет быть великим, а увидит, что он маленький; захочет быть счастливым, а увидит себя несчастным; захочет быть совершенным, а увидит себя полным несовершенства; захочет себе любви и уважения от людей, а увидит, что его недостатки отвращают от него людей и внушают им презрение к нему. Видя неисполнение своих желаний, такой человек впадает в самое преступное дело: он начинает ненавидеть ту правду, которая идет ему наперекор; он хочет истребить эту правду, и так как он сделать этого не может, то он в своей душе и в мыслях других старается извращать правду, когда только может; и таким способом он надеется скрыть свои недостатки и от других и от самого себя.
One of man’s evil traits is that he loves and respects himself and wishes good for himself. But woe to him if he loves only himself: he will want to be great but will see that he is small; he will want to be happy but will see himself unhappy; he will want to be perfect but will see himself full of imperfection; he will want love and respect from people but will see that his failings turn people away from him and inspire in them contempt for him. Seeing his wishes unfulfilled, such a man falls into the most criminal of deeds: he begins to hate the truth that goes against him; he wants to destroy that truth, and since he cannot do so, he tries, whenever he can, to distort the truth in his own soul and in the thoughts of others; and in this way he hopes to hide his failings both from others and from himself.
From Pensées · reworded by Tolstoy .
Original · FrenchLa nature de l'amour-propre et de ce moi humain est de n'aimer que soi et de ne considérer que soi.
… il veut être grand, et il se voit petit ; il veut être heureux, et il se voit misérable ; il veut être parfait, et il se voit plein d'imperfections ; il veut être l'objet de l'amour et de l'estime des hommes, et il voit que ses défauts ne méritent que leur aversion et leur mépris.
… car il conçoit une haine mortelle contre cette vérité qui le reprend, et qui le convainc de ses défauts. Il désirerait de l'anéantir, et, ne pouvant la détruire en elle-même, il la détruit, autant qu'il peut, dans sa connaissance et dans celle des autres ; c'est-à-dire qu'il met tout son soin à couvrir ses défauts et aux autres et à soi-même …
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The nature of self-love and of this human Ego is to love self only and consider self only.
He wants to be great, and he sees himself small. He wants to be happy, and he sees himself miserable.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 100 (Section II), «Amour-propre»; Trotter 100.
The first half of B. 100, reshaped. Pascal's opening ('the nature of self-love is to love only oneself') becomes 'one of man's evil traits is that he loves and respects himself and wishes himself good; but woe to him if he loves only himself'. The four 'he wants … he sees' clauses are kept; 'the most unjust and criminal passion' becomes 'the most criminal thing', a hatred of the truth that contradicts him, which he distorts 'in his own soul and in the minds of others' to hide his faults from both. Pascal's long continuation (confession, flattery, the hatred of truth in society) is dropped.
Knowing man is narrowed to knowing the life of the body, and argued to its end.
Original · translated by W. F. Trotter
Man, for instance, is related to all he knows. He needs a place wherein to abide, time through which to live, motion in order to live, elements to compose him, warmth and food to nourish him, air to breathe.
I hold it equally impossible to know the parts without knowing the whole, and to know the whole without knowing the parts in detail.
TolstoyТолстой
У нас не хватает знаний, чтобы понять даже хоть жизнь человеческого тела. Посмотрите, что нужно знать для этого: телу нужны место, время, движение, теплота, свет, пища, вода, воздух и многое другое. В природе же всё так тесно связано между собою, что нельзя познать одного, не изучив другого. Нельзя познать части, не познав целого. Жизнь тела нашего мы поймем только тогда, когда изучим всё то, что нужно ему; а для этого необходимо изучить всю вселенную. Но вселенная бесконечна, и познание ее недостижимо для человека. Следовательно, мы не можем вполне уяснить себе и жизнь нашего тела.
We lack the knowledge to understand even so much as the life of the human body. See what one must know for that: the body needs place, time, motion, warmth, light, food, water, air and much else. And in nature everything is so closely bound together that one thing cannot be known without studying another. The part cannot be known without knowing the whole. We shall understand the life of our body only when we have studied all that it needs; and for that we must study the whole universe. But the universe is infinite, and knowledge of it is beyond the reach of man. Consequently we cannot fully grasp even the life of our own body.
From Pensées · reworded by Tolstoy .
Original · FrenchMais les parties du monde ont toutes un tel rapport et un tel enchaînement l'une avec l'autre, que je crois impossible de connaître l'une sans l'autre et sans le tout. L'homme, par exemple, a rapport à tout ce qu'il connaît. Il a besoin de lieu pour le contenir, de temps pour durer, de mouvement pour vivre, d'éléments pour le composer, de chaleur et d'aliments pour [le] nourrir, d'air pour respirer ; il voit la lumière, il sent les corps ; enfin tout tombe sous son alliance.
… je tiens impossible de connaître les parties sans connaître le tout, non plus que de connaître le tout sans connaître particulièrement les parties.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Man, for instance, is related to all he knows. He needs a place wherein to abide, time through which to live, motion in order to live, elements to compose him, warmth and food to nourish him, air to breathe.
I hold it equally impossible to know the parts without knowing the whole, and to know the whole without knowing the parts in detail.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 72 (Section II, «Disproportion de l'homme»); Trotter 72.
A free retelling of one argument in B. 72. Pascal speaks of knowing man; Tolstoy narrows it to 'the life of the human body', lists its needs (place, time, motion, warmth, light, food, water, air), keeps 'one cannot know the parts without knowing the whole', and draws his own conclusion: to understand the body one would have to study the whole universe, which is infinite, so we cannot fully understand even the life of our body.
“Hunger, thirst and cold” are spelled out as “all that is needed for food, drink, shelter, clothing”; after ten and a hundred, a third count, to a thousand, is added.
Original
TO THOMAS JEFFERSON SMITH.
This letter will, to you, be as one from the dead.
A Decalogue of Canons for observation in practical life.
1. Never put off till to-morrow what you can do to-day.
2. Never trouble another for what you can do yourself.
4. Never buy what you do not want, because it is cheap; it will be dear to you.
5. Pride costs us more than hunger, thirst and cold.
6. We never repent of having eaten too little.
8. How much pain have cost us the evils which have never happened.
When angry, count ten, before you speak; if very angry, an hundred.
TolstoyТолстой
1) Не откладывай до завтра, что можешь сделать нынче.
2) Не заставляй другого делать то, что можешь сделать сам.
3) Гордость обходится дороже, чем всё, что нужно для еды, питья, жилища, одежды.
4) Сколько мы перемучились из-за того, что не случилось, но лишь могло случиться.
5) Если рассердишься, прежде чем что-нибудь сделаешь или скажешь, сочти десять. Если сердце не прошло, сочти сто, и то не прошло — сочти тысячу.
1) Do not put off till tomorrow what you can do today.
2) Do not make another do what you can do yourself.
3) Pride costs more than all that is needed for food, drink, shelter, clothing.
4) How much we have suffered over what did not happen, but only might have happened.
5) If you get angry, count to ten before you do or say anything. If the anger has not passed, count to a hundred, and if even then it has not passed, count to a thousand.
From Letter to Thomas Jefferson Smith, Monticello, 21 February 1825, 'A Decalogue of Canons f… · reworded by Tolstoy .
What Tolstoy read · Henry Southgate, Many Thoughts of Many MindsWhen angry, count ten before you speak …
Source text: archive.orgAfter Jefferson’s own wordsTO THOMAS JEFFERSON SMITH.
This letter will, to you, be as one from the dead.
A Decalogue of Canons for observation in practical life.
1. Never put off till to-morrow what you can do to-day.
2. Never trouble another for what you can do yourself.
4. Never buy what you do not want, because it is cheap; it will be dear to you.
5. Pride costs us more than hunger, thirst and cold.
6. We never repent of having eaten too little.
8. How much pain have cost us the evils which have never happened.
When angry, count ten, before you speak; if very angry, an hundred.
Source text: archive.orgTolstoy’s own version · Tolstoy's unfinished popular version of the Circle3) Не покупай того, чего тебе не нужно, если оно дешево.
5) Редко приходится раскаиваться, что съел слишком мало.
7) Если рассердишься, сочти десять; очень рассердишься, сочти сто.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Letter to Thomas Jefferson Smith, Monticello, 21 February 1825, 'A Decalogue of Canons for observation in practical life'; in The Writings of Thomas Jefferson, ed. H. A. Washington, vol. VII (New York, Riker, 1857 printing of the Congress edition), Vol. VII, pp. 401-402; canons 1, 2, 5, 8 and 10.
Tolstoy takes five of the ten canons (1, 2, 5, 8 and 10), keeps the first two closely, and changes the other three. 'Pride costs us more than hunger, thirst and cold' becomes 'pride costs more than all that is needed for food, drink, shelter, and clothing'; 'How much pain have cost us the evils which have never happened' becomes 'how much we have suffered over what did not happen but only might have happened'; the tenth canon gains 'before you do or say anything' and a third step, 'if that has not passed, count a thousand'. «По Джеферсону» (after Jefferson) marks the retelling. In his unfinished popular version of the Circle (Jubilee vol. 42) Tolstoy gives seven canons, adding the fourth and sixth, and keeps the tenth as Jefferson has it. Southgate's Many Thoughts of Many Minds prints the tenth canon alone.
Translation note. «Сердце», literally “heart”, has here its old everyday sense of anger, as in «сердиться», “to be angry”.
“Rash condemnations” become “unkind judgments,” and explaining others’ acts “with heartfelt simplicity” becomes explaining them “in the best sense.”
Original · Russian
Никого не презирайте, подавляйте в своём сердце дерзновенные осуждения, обидные подозрения на ближнего, объясняйте себе с сердечною простотой чужие поступки и слова. Искренно предпочитайте других самому себе.
TolstoyТолстой
Никого не презирайте, подавляйте в своем сердце недобрые суждения, обидные подозрения на ближнего, объясняйте себе всегда в лучшем смысле чужие поступки и слова.
Despise no one; stifle in your hearts unkind judgments, hurtful suspicions of your neighbor; always explain to yourselves the actions and words of others in the best sense.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianНикого не презирайте, подавляйте в своём сердце дерзновенные осуждения, обидные подозрения на ближнего, объясняйте себе с сердечною простотой чужие поступки и слова. Искренно предпочитайте других самому себе.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.3.
Tolstoy rewrites two phrases and drops the last sentence. The anthology's "rash condemnations" (дерзновенные осуждения) become "unkind judgments" (недобрые суждения), and "explain others' acts and words to yourself with heartfelt simplicity" becomes "always in the best sense"; "Sincerely prefer others to yourself" is left out. The writer the anthology took it from was not identified; the thought is near Imitation of Christ I.14 (on rash judgment) in spirit, with no wording in common.
“Moses, Plato and Milton” become “the greatest thinkers,” and the gleam of light from within becomes bright thoughts that flash up “like sparks.”
Original
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.
TolstoyТолстой
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.
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 .
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.
“Do not be too moral” is softened to “seek not only a moral life.”
Original
Do not be too moral. You may cheat yourself out of much life so. Aim above morality.
TolstoyТолстой
Ищите не только нравственной жизни, но стремитесь к тому, чтò выше нравственности.
Seek not only a moral life, but strive toward what is higher than morality.
From Letter to Harrison Blake, Concord, 27 March 1848 · reworded by Tolstoy .
Thoreau’s own wordsDo not be too moral. You may cheat yourself out of much life so. Aim above morality.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 March 1848 (Familiar Letters, Writings vol. VI, 1906; first printed in Letters to Various Persons, 1865), Third paragraph from the end of the letter, after 'Know your own bone; gnaw at it, bury it, unearth it, and gnaw it still'.
'Aim above morality' is rendered closely ('strive for what is higher than morality'); Tolstoy puts before it 'Seek not only the moral life', which softens Thoreau's 'Do not be too moral. You may cheat yourself out of much life so.' The same letter gave November 26 and December 12 their Thoreau entries.
Translation note. The Russian italic is broken only at the comma before «чтò», “what”; it is set here as one span.
A sentence that leads into Tito’s fall in a novel becomes a maxim; “the life of mankind at large” becomes “the life of ancestors.”
Original
Our lives make a moral tradition for our individual selves, as the life of mankind at large makes a moral tradition for the race; and to have once acted nobly seems a reason why we should always be noble. But Tito was feeling the effect of an opposite tradition:
TolstoyТолстой
Наши жизни составляют для нас нравственное предание, как жизнь предков составляет предание для рода. Совершенный нами великий поступок представляется нам побудительной причиной к тому, чтобы вся жизнь наша соответствовала этому поступку.
Our lives make up a moral tradition for us, as the life of ancestors makes up a tradition for a family. A great deed we have done appears to us as an incentive to make our whole life accord with that deed.
From Romola · reworded by Tolstoy .
George Eliot’s own wordsOur lives make a moral tradition for our individual selves, as the life of mankind at large makes a moral tradition for the race; and to have once acted nobly seems a reason why we should always be noble. But Tito was feeling the effect of an opposite tradition: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Romola (1862-63), ch. XXXIX 'A Supper in the Rucellai Gardens', ch. XXXIX, the paragraph after Tito's 'triple deceit'.
Close in sense, changed in wording. 'As the life of mankind at large makes a moral tradition for the race' becomes 'as the life of our ancestors makes a tradition for the kin', and 'to have once acted nobly seems a reason why we should always be noble' becomes 'a great deed we have done seems to us a reason for making our whole life answer to that deed'. In the novel the sentence leads into Tito's falling away ('But Tito was feeling the effect of an opposite tradition'); Tolstoy takes it as a general thought.
Heine’s retort to the attacks on him and his friends becomes a maxim: “in every age scoundrels have tried to cloak their vile deeds” in religion, morality, and love of country.
Original · translated by Gilbert Cannan
Strange ! It is always religion, always morality, always patriotism, with which the mauvais sujets justify these attacks. They attack us not from a private interest, not from literary envy, not from native slavishness, but to save God, good morals, and the Fatherland.
TolstoyТолстой
Странное дело! Во все времена негодяи старались маскировать свои гнусные поступки преданностью интересам религии, нравственности и любви к отечеству.
It is a strange thing! In every age scoundrels have tried to cloak their vile deeds in devotion to the interests of religion, morality, and love of country.
From Ueber den Denunzianten. Eine Vorrede zum dritten Theile des Salons · reworded by Tolstoy .
Original · GermanSonderbar! Und immer ist es die Religion, und immer die Moral, und immer der Patriotismus, womit alle schlechten Subjecte ihre Angriffe beschönigen! Sie greifen uns an, nicht aus schäbbigen Privatinteressen, nicht aus Schriftstellerneid, nicht aus angebohrnem Knechtsinn, sondern um den lieben Gott, um die guten Sitten und das Vaterland zu retten.
Source text: de.wikisource.orgIn English · Gilbert Cannan, 1910Strange ! It is always religion, always morality, always patriotism, with which the mauvais sujets justify these attacks. They attack us not from a private interest, not from literary envy, not from native slavishness, but to save God, good morals, and the Fatherland.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ueber den Denunzianten. Eine Vorrede zum dritten Theile des Salons (Hamburg, Hoffmann und Campe, 1837), against Wolfgang Menzel, First edition, p. 12 (Wikisource's transcription); Karpeles, Heinrich Heine's Memoirs, vol. II, Book IV, ch. X ("Young Germany").
Heine, answering Menzel's denunciation of Young Germany: "Strange! And always it is religion, and always morality, and always patriotism, with which all bad characters gloss over their attacks!" They attack us, he goes on, to save God, good morals, and the fatherland. Tolstoy keeps the exclamation and the three words and makes the sentence general: "at all times scoundrels have tried to mask their vile deeds with devotion to the interests of religion, morality, and love of the fatherland". Menzel and the attacks on Heine and his friends drop out. No closer wording was found in Heine, and the form Tolstoy read (perhaps a Russian or English rendering) was not identified.
Marcus’s portrait of “such a man” who “has put off the body” is turned to “you,” and casting off the outer shell is glossed “your body, that is, to die”; the line that all calamities will seem unimportant is added.
Original · translated by George Long
Such a man has put off the body, and as he sees that he must, no one knows how soon, go away from among men and leave everything here, he gives himself up entirely to just doing in all his actions, and in everything else that happens he resigns himself to the universal nature.
But as to what any man shall say or think about him or do against him, he never even thinks of it,
TolstoyТолстой
Когда ты твердо убежден и помнишь, что с часу на час тебе предстоит сбросить свою внешнюю оболочку, свое тело, т. е. умереть, тебе легче соблюдать справедливость и поступать по правде, легче покоряться судьбе своей. Думай только о том, как бы не отступить от правды в каждом предстоящем тебе сегодня деле и как бы покорно нести то, что сейчас предстоит тебе. Живи так — и ты не только встретишь невозмутимо всякие людские толки, пересуды, покушения, — ты даже не станешь думать о них, но все бедствия, которые могут постигнуть тебя, покажутся тебе неважными, потому что, живя так, все желания твои сольются в одно — исполнять волю бога. А это ты всегда можешь сделать.
When you are firmly convinced, and remember, that at any hour you are to cast off your outer shell, your body, that is, to die, it is easier for you to hold to justice and to act according to the truth, easier to submit to your fate. Think only of how not to depart from the truth in each task before you today, and how to bear with submission what is before you now. Live so — and you will not only meet all people’s talk, gossip, and attacks undisturbed — you will not even think about them — but all the calamities that may befall you will seem unimportant to you, because when you live so, all your desires will merge into one — to do the will of God. And this you can always do.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… ἐξεδύσατο τὸ σῶμα καὶ ἐννοήσας ὅτι ὅσον οὐδέπω πάντα ταῦτα καταλιπεῖν ἀπιόντα ἐξ ἀνθρώπων δεήσει, ἀνῆκεν ὅλον ἑαυτὸν δικαιοσύνῃ μὲν εἰς τὰ ὑφ’ ἑαυτοῦ ἐνεργούμενα, ἐν δὲ τοῖς ἄλλοις συμβαίνουσι τῇ τῶν ὅλων φύσει.
… τί δ’ ἐρεῖ τις ἢ ὑπολήψεται περὶ αὐτοῦ ἢ πράξει κατ’ αὐτοῦ, οὐδ’ εἰς νοῦν βάλλεται, …
… ἀσχολίας δὲ πάσας καὶ σπουδὰς ἀφῆκε καὶ οὐδὲν ἄλλο βούλεται ἢ εὐθεῖαν περαίνειν διὰ τοῦ νόμου καὶ εὐθεῖαν περαίνοντι ἕπεσθαι τῷ θεῷ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Such a man has put off the body, and as he sees that he must, no one knows how soon, go away from among men and leave everything here, he gives himself up entirely to just doing in all his actions, and in everything else that happens he resigns himself to the universal nature.
But as to what any man shall say or think about him or do against him, he never even thinks of it, …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты твердо убежден и помнишь, что с часу на час тебе предстоит сбросить свою внешнюю оболочку, тебе легче соблюдать справедливость и поступать по правде, легче покоряться судьбе своей.
Тогда ты встретишь невозмутимо всякие людские толки, пересуды, покушения, ты даже не станешь думать о них.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.11.
Reworked from Tolstoy's own version in Thoughts of Wise Men (1903), which follows X.11. Marcus speaks of "such a man" who "has put off the body"; Tolstoy turns it to "you", glosses "the outer shell" as "your body, that is, die", and makes Marcus's close ("desires nothing else than ... to follow God") into "all your wishes will merge into one, to do the will of God. And this you can always do." The line that all misfortunes will seem unimportant is Tolstoy's.
Marcus’s “I must be emerald and keep my color” becomes a general maxim: virtue keeps its natural beauty like “a precious stone.”
Original · translated by George Long
Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.
TolstoyТолстой
Добродетель в человеке должна иметь свойство драгоценного камня, который неизменно сохраняет свою природную красоту, что бы с ним ни приключилось.
Virtue in a man must have the quality of a precious stone, which keeps its natural beauty unchanged, whatever may befall it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὍ τι ἄν τις ποιῇ ἢ λέγῃ, ἐμὲ δεῖ ἀγαθὸν εἶναι, ὡς ἂν εἰ ὁ χρυσὸς ἢ ὁ σμάραγδος ἢ ἡ πορφύρα τοῦτο ἀεὶ ἔλεγεν· ὅ τι ἄν τις ποιῇ ἢ λέγῃ, ἐμὲ δεῖ σμάραγδον εἶναι καὶ τὸ ἐμαυτοῦ χρῶμα ἔχειν.
Source text: raw.githubusercontent.comIn English · George Long, 1862Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДобродетель в человеке должна иметь свойство драгоценного камня, который неизменно сохраняет свою природную красоту, что бы с ним ни приключилось.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.15.
Word for word from Thoughts of Wise Men (1903). Marcus's first-person "whatever anyone does or says, I must be emerald and keep my color" becomes a general maxim: the emerald becomes "a precious stone", "my color" becomes "its natural beauty", and the gold and purple are dropped.
Marcus’s pig kicking and squealing at the sacrifice becomes “a shameful struggle … such as is proper to animals”; “simply to follow is a necessity imposed on all” is dropped.
Original · translated by George Long
And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.
TolstoyТолстой
Вспомни, что отличительное свойство разумного существа есть свободное подчинение своей судьбе, а не постыдная борьба с нею, свойственная животным.
Remember that the distinguishing mark of a rational being is free submission to its fate, and not a shameful struggle against it, such as is proper to animals.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΦαντάζου πάντα τὸν ἐφ’ ᾡτινιοῦν λυπούμενον ἢ δυσαρεστοῦντα ὅμοιον τῷ θυομένῳ χοιριδίῳ καὶ ἀπολακτίζοντι καὶ κεκραγότι·
… τὴν ἔνδεσιν ἡμῶν καὶ ὅτι μόνῳ τῷ λογικῷ ζῴῳ δέδοται τὸ ἑκουσίως ἕπεσθαι τοῖς γινομένοις, τὸ δὲ ἕπεσθαι ψιλὸν πᾶσιν ἀναγκαῖον.
Source text: raw.githubusercontent.comIn English · George Long, 1862And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВспомни, что отличительное свойство разумного существа есть свободное подчинение своей судьбе, а не постыдная борьба с нею, свойственная животным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.28.
Word for word from Thoughts of Wise Men (1903). Marcus: only to the rational animal is it given to follow what happens willingly; mere following is necessary for all; whoever grieves is like the pig that kicks and squeals at the sacrifice. Tolstoy compresses the pig into "shameful struggle ... proper to animals" and drops "mere following is necessary for all".
Translation note. The Russian italic is broken only at the commas; the English sets the entry as one span.
“Nearly as much practicing as music” loses “nearly,” and “losing our lessons when the master comes” is spelled out: when a chance to learn patience comes, “we run away from the lesson.”
Original
And to practice patience. I can tell you, children, THAT requires nearly as much practicing as music; and we are continually losing our lessons when the master comes.
TolstoyТолстой
Чтобы научиться терпению, нужно практиковаться столько же, как при изучении музыки, а мы между тем, как только учитель приходит, как только выпадает случай поучиться терпению, убегаем от урока.
To learn patience, one must practice as much as in learning music; and yet as soon as the teacher comes, as soon as a chance falls to us to learn a little patience, we run away from the lesson.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsAnd to practice patience. I can tell you, children, THAT requires nearly as much practicing as music; and we are continually losing our lessons when the master comes.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы научиться терпению, нужно практиковаться почти столько же, как и при изучении музыки, а мы между тем почти всегда манкируем, когда учитель приходит.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', Lecture IV, opening dialogue on the rainy day, L. to Isabel.
Changed in the last clause. Ruskin's 'nearly as much practicing as music' loses 'nearly'; 'we are continually losing our lessons when the master comes' becomes 'as soon as the teacher comes, as soon as a chance falls to learn patience, we run away from the lesson' (как только учитель приходит, как только выпадает случай поучиться терпению, убегаем от урока): Tolstoy spells out the image. The 1903 version kept closer ('почти', 'почти всегда манкируем, когда учитель приходит'). No printable.
“The majesty of duty” becomes “the fulfillment of duty,” “enjoyment of life” becomes “personal pleasure,” and Kant’s image of a medicine for the sick soul becomes a mixture to “live on.”
Original · translated by Thomas Kingsmill Abbott
The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribunal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves;
TolstoyТолстой
Исполнение долга не имеет ничего общего с личным наслаждением. У долга свой особый закон, свой особый суд, и, если бы мы захотели смешать долг и личное наслаждение, чтобы жить этой смесью, то долг и наслаждение сейчас же сами собою отделились бы друг от друга.
The fulfillment of duty has nothing in common with personal pleasure. Duty has its own particular law, its own particular court, and if we wished to mix duty and personal pleasure so as to live on that mixture, duty and pleasure would at once separate from each other of their own accord.
From Kritik der praktischen Vernunft · reworded by Tolstoy .
Original · GermanDie Ehrwürdigkeit der Pflicht hat nichts mit Lebensgenuß zu schaffen; sie hat ihr eigentümliches Gesetz, auch ihr eigentümliches Gericht, und wenn man auch beide noch so sehr zusammenschütteln wollte, um sie vermischt, gleichsam als Arzneimittel, der kranken Seele zuzureichen, so scheiden sie sich doch alsbald von selbst …
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribunal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Part I, Book I, ch. III (Von den Triebfedern der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 141.
The first part of Kant's sentence. Changed: "the venerableness of duty" (die Ehrwürdigkeit der Pflicht) becomes «Исполнение долга» (the doing of duty); "enjoyment of life" (Lebensgenuß) becomes «личным наслаждением» (personal pleasure); Kant's image, duty and pleasure "shaken together to be handed, mixed, as a medicine to the sick soul" (gleichsam als Arzneimittel, der kranken Seele zuzureichen), becomes «чтобы жить этой смесью» (to live by this mixture). Kant's close (if they do not separate, duty has no effect, and the moral life perishes) is left out.
Kant’s “actions” are spelled out as “the rules of a good life,” with a list of them added in parentheses; “so far as practical reason has the right to conduct us” is left out.
Original · translated by J. M. D. Meiklejohn
So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.
TolstoyТолстой
Надо правила доброй жизни (не убивай, не сердись, не блуди, не плати злом за зло и другие) считать истинными и обязательными для нас не потому, что это божьи заповеди, а надо считать их божьими заповедями потому, что мы чувствуем, что они внутренно обязательны для нас.
We must regard the rules of a good life (do not kill, do not be angry, do not fornicate, do not repay evil with evil, and the others) as true and binding on us not because they are God’s commandments, but must regard them as God’s commandments because we feel that they are inwardly binding on us.
From Kritik der reinen Vernunft · reworded by Tolstoy .
Original · GermanWir werden, soweit praktische Vernunft uns zu führen das Recht hat, …
… sondern sie darum als göttliche Gebote ansehen, weil wir dazu innerlich verbindlich sind.
Source text: archive.orgIn English · J. M. D. Meiklejohn, 1855So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 2, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 231; Richter's register: Kr. d. r. V., Hartenstein III, 540.
Kant's sense kept, his terms changed. "Actions" (Handlungen) become «правила доброй жизни» (the rules of a good life), and Tolstoy inserts his own list, «(не убивай, не сердись, не блуди, не плати злом за зло и другие)» (do not kill, do not be angry, do not commit adultery, do not repay evil with evil, and others), which is not in Kant. "So far as practical reason has the right to lead us" is left out; "we are inwardly obliged" (innerlich verbindlich) becomes «мы чувствуем, что они внутренно обязательны» (we feel they are inwardly binding); Tolstoy adds «истинными» (true) to "binding". In Richter the sentence is broken by a page number, so it is excerpted in two parts.
Translation note. «Не блуди», “do not fornicate”, forbids unchastity of every kind; the commandment “do not commit adultery” is «не прелюбодействуй».
“The greatest sensual enjoyment, with no admixture of disgust” becomes “one of the sure and pure joys”; “in a healthy state” is dropped.
Original · German
Der grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit.
TolstoyТолстой
Одна из несомненных и чистых радостей есть отдых после труда.
One of the sure and pure joys is rest after labor.
Kant.
From Anthropologie in pragmatischer Hinsicht · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-AussprücheDer größte Sinnengenuß, der gar keine Beimischung von Ekel bei sich führt, …
Source text: archive.orgOriginal · GermanDer grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit.
Source text: archive.orgTolstoy’s own version · Путь жизниОдна из лучших и чистых радостей — это отдых после труда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book III, "Von dem höchsten physischen Gut"; in Richter, Kant-Aussprüche (1901), the motto of the section "Menschen- und Lebenskunde", § 84 in the 2nd ed. (1800), § 85 in Kirchmann's ed. (3rd ed., Leipzig 1880), p. 195; Richter's register: Anthropologie, Hartenstein VII, 597.
Kant: "the greatest sensual enjoyment, with no admixture of disgust, is, in a healthy state, rest after work" (Der grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit). Tolstoy: «Одна из несомненных и чистых радостей» (one of the undoubted and pure joys). The superlative becomes "one of", "sensual enjoyment" becomes "joy", "with no admixture of disgust" becomes "pure", and "in a healthy state" is dropped. Richter prints the sentence as a motto (its OCR has a misreading, "nacli", so only its first clause is excerpted). No public-domain English of the Anthropologie was found. Tolstoy reused the line in «На каждый день» (11 May, no. 2) and in *The Path of Life*.
Laboring “not as one who is wretched” becomes “do not count work a misfortune,” “constantly” is added, and “pitied or admired” narrows to praise; the clause on the social reason is dropped.
Original · translated by George Long
Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only--to put thyself in motion and to check thyself, as the social reason requires.
TolstoyТолстой
Работай постоянно, не почитай работу для себя бедствием и не желай себе за это похвалы.
Work constantly, do not count work a misfortune for yourself, and do not wish to be praised for it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΠόνει μὴ ὡς ἄθλιος μηδὲ ὡς ἐλεεῖσθαι ἢ θαυμάζεσθαι θέλων, ἀλλὰ μόνον ἓν θέλε· κινεῖσθαι καὶ ἴσχεσθαι, ὡς ὁ πολιτικὸς λόγος ἀξιοῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only--to put thyself in motion and to check thyself, as the social reason requires.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРаботай постоянно, не почитай работу для себя бедствием или бременем и не желай себе за это похвалы и участия.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, IX.12.
Shortened from Thoughts of Wise Men (1903), which keeps a version of the last clause ("Общее благо — вот чего ты должен желать"). Marcus: labor not as one wretched, nor as one wishing to be pitied or admired. Tolstoy adds "constantly", has "do not count work a calamity for yourself" for "as one wretched", and keeps only "praise" for "pitied or admired"; the clause on the social reason is dropped.
“Forty years ago I was not” becomes “I had never been,” and the closing challenge, “if that something is not God, I should like to know what it is,” becomes a statement: “I am told that there is no such thing as what we call God.”
Original · translated by Henri van Laun
Now, if that something is not God, I should like to know what it is.
TolstoyТолстой
Меня никогда не было и не от меня зависело быть когда-нибудь, как не от меня, существующего теперь, зависит перестать быть, — стало быть, я начал и продолжаю быть силой чего-то такого, что было до меня, что будет после меня и что могущественнее меня. И мне говорят, что нет ничего такого, что мы называем богом.
I had never been, and it did not depend on me ever to be, just as it does not depend on me, now that I exist, to cease to be; it follows that I began, and continue, to be by the power of something that was before me, that will be after me, and that is mightier than I. And I am told that there is no such thing as what we call God.
From Les Caractères, ch. XVI, Des esprits forts · reworded by Tolstoy .
Original · FrenchIl y a quarante ans que je n’étais point, et qu’il n’était pas en moi de pouvoir jamais être, comme il ne dépend pas de moi, qui suis une fois, de n’être plus ; j’ai donc commencé, et je continue d’être par quelque chose qui est hors de moi, qui durera après moi, qui est meilleur et plus puissant que moi : si ce quelque chose n’est pas Dieu, qu’on me dise ce que c’est.
Source text: fr.wikisource.orgIn English · Henri van Laun, 1885Now, if that something is not God, I should like to know what it is.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Les Caractères, ch. XVI, Des esprits forts, § 36, opening of the proof of God.
"Il y a quarante ans que je n’étais point" becomes «Меня никогда не было»; "hors de moi … meilleur et plus puissant que moi" becomes «что было до меня … могущественнее меня» ("meilleur" dropped). The close is turned: "si ce quelque chose n’est pas Dieu, qu’on me dise ce que c’est" becomes «И мне говорят, что нет ничего такого, что мы называем богом».
Lavater’s description of a man with “some of the best requisites of man” becomes advice, “if you want to be intelligent, learn to”; asking comes before listening, and “calmly speaks” is dropped.
Original
TolstoyТолстой
Хочешь быть умным, научись разумно спрашивать, внимательно слушать, спокойно отвечать и переставать говорить, когда нечего больше сказать.
If you want to be intelligent, learn to ask reasonably, to listen attentively, to answer calmly, and to stop talking when there is nothing more to say.
From Aphorisms on Man · reworded by Tolstoy .
Louis Klopsch, Many Thoughts of Many MindsHe who sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say, is in possession of some of the best requisites of man.
Source text: gutenberg.orgAnother translation · Aphorisms on Man, tr. Henry FuseliWho feduloufly attends, pointedly alks, calmly fpeaks, coolly anfwers, and ceafes when he has …
… no more to fay, is in poffeffion of fome of the belt requifites of man.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Aphorisms on Man (London, 1788, translated by Henry Fuseli from Lavater's German manuscript, Vermischte unphysiognomische Regeln zur Selbst- und Menschenkenntniß), Aphorisms on Man (1788), no. 125; Klopsch, Many Thoughts of Many Minds, under conversation.
Lavater wrote in German; the aphorism was first printed in Fuseli's English (1788), and Louis Klopsch's anthology Many Thoughts of Many Minds (1896) reprints it; Henry Southgate's anthology of that title (1862), which the Jubilee list names among Tolstoy's sources, does not have it, so where Tolstoy read it is not established. The German text was not found (the Halle copy of the 1787 Regeln is behind a bot check). Changed: Lavater describes the man who "sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say" as possessing "some of the best requisites of man"; Tolstoy makes it advice, «Хочешь быть умным, научись» (if you want to be wise, learn to), puts asking before listening, drops "calmly speaks", and renders "pointedly asks" as «разумно спрашивать» (ask reasonably).
Translation note. «Умный» is “intelligent”, kept apart from «мудрые», “the wise”, in Lao-Tzu’s lines the same day.
“Believe good of you” becomes “speak well of you,” and Pascal’s “N’en dites pas,” say none of it (Trotter: “Don’t speak”), is spelled out as “do not speak well of yourself.”
Original · translated by W. F. Trotter
Do you wish people to believe good of you? Don't speak.
TolstoyТолстой
Хотите, чтобы о вас хорошо говорили, не говорите о себе хорошего.
If you want people to speak well of you, do not speak well of yourself.
From Pensées · reworded by Tolstoy .
Original · FrenchVoulez-vous qu’on croie du bien de vous ? n’en dites pas.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Do you wish people to believe good of you? Don't speak.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 44 (Section I); Trotter 44.
Pascal's whole fragment, with one word changed: 'qu'on croie du bien de vous' (that people believe good of you) becomes «чтобы о вас хорошо говорили» (that people speak well of you). 'N'en dites pas' (do not say it) is spelled out as «не говорите о себе хорошего». Trotter's 'Don't speak' misreads the French.
“Piety is the daily renewing of the ideal” gives way to the plain reason prayer is useful, “Life confuses us, irritates us, scatters our thoughts”; “pardon and … duty” become “our sins, … our duty to forgive everyone,” and “to follow the common example” becomes “to please them.”
Original · translated by Mrs. Humphry Ward
Piety is the daily renewing of the ideal, the steadying of our inner being, agitated, troubled, and embittered by the common accidents of existence. Prayer is the spiritual balm, the precious cordial which restores to us peace and courage. It reminds us of pardon and of duty.
Thou art neither bound to follow the common example nor to succeed.
TolstoyТолстой
Жизнь путает, раздражает нас, рассеивает наши мысли. От этого-то и бывает так полезна для души молитва. Молитва — это крепительное лекарство, оно возвращает нам мир и мужество. Она напоминает нам наши грехи, нашу обязанность прощения всех, она говорит нам: «Ты любим — люби; ты получил — давай; ты должен умереть — делай свое дело; побеждай гнев великодушием, зло добром. Чтó нужды до ложного суждения людей о тебе. Ты не обязан ни угождать им, ни иметь успех. Делай, что должно; пусть будет, что будет. Твой свидетель — твоя совесть, а твоя совесть — это бог, который говорит в тебе. Вспоминай и освежай в себе всё это — в этом молитва».
Life confuses us, irritates us, scatters our thoughts. That is why prayer proves so useful to the soul. Prayer is a strengthening medicine; it gives us back peace and courage. It reminds us of our sins, of our duty to forgive everyone; it says to us: “You are loved — love; you have received — give; you must die — do your work; overcome anger with generosity, evil with good. Never mind people’s false judgment of you. You are not bound either to please them or to succeed. Do what you ought; come what may. Your witness is your conscience, and your conscience is God speaking in you. Remember and refresh all this in yourself — in this is prayer.”
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchLa piété est le rafraîchissement quotidien de l'idéal, la remise en équilibre de notre être intérieur, agité, troublé, aigri par les accidents journaliers de l'existence.
La prière est le baume spirituel, le cordial précieux qui nous rend la paix et le courage. Elle nous rappelle le pardon et le devoir.
Qu'importent l'opinion aveugle, ton caractère méconnu, les ingratitudes éprouvées? Tu n'es tenu ni à suivre les exemples vulgaires, ni à réussir.
Fais ce que dois, advienne que pourra. Tu as un témoin, ta conscience; et ta conscience c'est Dieu qui te parle.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Piety is the daily renewing of the ideal, the steadying of our inner being, agitated, troubled, and embittered by the common accidents of existence. Prayer is the spiritual balm, the precious cordial which restores to us peace and courage. It reminds us of pardon and of duty.
Thou art neither bound to follow the common example nor to succeed.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 21 janvier 1879 (7th ed., Geneva 1897, t. II, p. 263); Ward's translation, January 21, 1879.
The second half of the entry, reworked. Tolstoy leaves out its opening on religion's place and turns Amiel's sentence on piety ('the daily refreshment of the ideal, the rebalancing of our inner being, agitated, troubled, embittered by the daily accidents of existence') into «Жизнь путает, раздражает нас, рассеивает наши мысли. От этого-то и бывает так полезна для души молитва». 'Le baume spirituel, le cordial précieux' becomes one «крепительное лекарство»; 'Elle nous rappelle le pardon et le devoir' (it reminds us of pardon and of duty) becomes «Она напоминает нам наши грехи, нашу обязанность прощения всех» (our sins, our duty to forgive everyone); 'Qu'importent l'opinion aveugle, ton caractère méconnu, les ingratitudes éprouvées?' becomes «Чтó нужды до ложного суждения людей о тебе»; 'ni à suivre les exemples vulgaires' (to follow common examples) becomes «ни угождать им» (to please them). The words of prayer ('tu es aimé, aime; tu as reçu, donne; tu dois mourir, fais ton œuvre'), 'Fais ce que dois, advienne que pourra', and the witness of conscience are kept close. The closing sentence, «Вспоминай и освежай в себе всё это — в этом молитва», is Tolstoy's, drawn from Amiel's 'rafraîchissement quotidien'.
“L’effort venant d’en haut,” effort from above, is named as “kings, … the mighty of the world,” and “la force d’inertie,” the force of inertia, is spelled out: “stop obeying those who draw them into war”; Harduin’s closing doubt, “Ce ne sera pas demain,” is dropped.
Original · French
Ce n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées, si elles doivent l'être. Elle profite à trop de gens.
L'état idéal rêvé ne pourra être réalisé que le jour où ceux qui en souffrent le plus, s'apercevant qu'ils tiennent leur sort entre leurs mains, emploieront tranquillement la force d'inertie.
Ce ne sera pas demain, et il y aura pendant longtemps encore des hommes pour tuer ou se faire tuer, quelque répugnance que la chose leur inspire. H. Harduin.
TolstoyТолстой
Вооруженный мир и война, если и будут когда-либо уничтожены, то никак не царями, не сильными мира. Война слишком выгодна для них. Война прекратится только тогда, когда те, кто больше всего страдают от войны, поймут, что их судьба в их же руках, и для своего освобождения от бедствий войны употребят самое простое и естественное средство: перестанут повиноваться тем, кто вовлекает их в войну, делает их солдатами.
Armed peace and war, if they are ever abolished, will in no way be abolished by kings, by the mighty of the world. War is too profitable for them. War will cease only when those who suffer most from war understand that their fate is in their own hands, and, to free themselves from the calamities of war, use the simplest and most natural means: stop obeying those who draw them into war, who make soldiers of them.
From Article in Le Matin, as reprinted in Jean Grave, Guerre-Militarisme · reworded by Tolstoy .
Original · FrenchCe n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées, si elles doivent l'être. Elle profite à trop de gens.
L'état idéal rêvé ne pourra être réalisé que le jour où ceux qui en souffrent le plus, s'apercevant qu'ils tiennent leur sort entre leurs mains, emploieront tranquillement la force d'inertie.
Ce ne sera pas demain, et il y aura pendant longtemps encore des hommes pour tuer ou se faire tuer, quelque répugnance que la chose leur inspire. H. Harduin.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Article in Le Matin, as reprinted in Jean Grave, Guerre-Militarisme (Paris, 1902), Grave, pp. 237–238.
«Хардюэн» is H. Harduin, a writer for the Paris daily Le Matin (Jubilee vol. 42, name index: «Гардюэн (Harduin Н.)»). The passage closes an article that Jean Grave reprints in Guerre-Militarisme (1902), the anthology that gave Tolstoy other war sayings (see December 29). Harduin writes of a conscript at Belfort who refused to bear arms, and concludes: "Ce n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées" (it is not by effort from above that armed peace and war will ever be done away with); "Elle profite à trop de gens" (it profits too many people); the ideal state will come only when those who suffer most, seeing that they hold their fate in their own hands, "emploieront tranquillement la force d'inertie" (will calmly use the force of inertia). Tolstoy names the "effort from above" as «не царями, не сильными мира» (not by kings, not by the mighty of the world), has «Война слишком выгодна для них» (war is too profitable for them) for "it profits too many people", and spells out the force of inertia: «употребят самое простое и естественное средство: перестанут повиноваться тем, кто вовлекает их в войну, делает их солдатами» (will use the simplest and most natural means: stop obeying those who draw them into war and make them soldiers). Harduin's closing doubt, "Ce ne sera pas demain" (it will not be tomorrow), is dropped. Grave prints the date as «6 décembre igou» in the OCR; a later page of the same scan quotes the sentence on the ideal state with «6 déc. 1901».
Translation note. «Хардюэн» is H. Harduin, who wrote for the Paris paper Le Matin (the source panel gives the article). The Jubilee text breaks the italics at the commas; the English sets the passage as one.
Savonarola’s words to Romola become a saying on marriage, the duties named, after the title of Coit’s chapter, as those “to your husband or your wife,” and “Sorrow without duty—bitter herbs, and no bread with them” becomes “the same sorrow, but without the consciousness of duty fulfilled.”
Original
I say again, man cannot choose his duties. You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth; and what will you find, my daughter? Sorrow without duty—bitter herbs, and no bread with them.
TolstoyТолстой
Ты можешь пренебречь своею обязанностью перед супругом или супругой, можешь избавиться от той печали, которую дают тебе эти обязанности, можешь уйти. Но что же ты найдешь?
Ту же печаль, но без сознания исполненной обязанности.
You can neglect your duty to your husband or your wife, you can free yourself from the sorrow that these duties bring you, you can leave. But what will you find?
The same sorrow, but without the consciousness of duty fulfilled.
From Romola · reworded by Tolstoy .
What Tolstoy read · Stanton Coit, The Message of Man: A Book of Ethical ScripturesThou mayest choose to forsake thy duties, and choose not to have the sorrow they bring. But thou wilt go forth, and what wilt thou find : Sorrow without duty, bitter herbs, and no bread with them.
Source text: archive.orgGeorge Eliot’s own wordsI say again, man cannot choose his duties. You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth; and what will you find, my daughter? Sorrow without duty—bitter herbs, and no bread with them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Romola (1862-63), ch. XL 'An Arresting Voice', Ch. XL, Savonarola to Romola, who is leaving Florence and her husband.
Changed in two places. Coit's The Message of Man, in Tolstoy's list of sources, prints Savonarola's words in the second person singular in its chapter 'The Marriage Bond is Holy', and Tolstoy names the duties as those 'to husband or wife' (перед супругом или супругой), which Coit's chapter title supplies (in the novel Romola is leaving her husband). The ending 'Sorrow without duty, bitter herbs, and no bread with them' becomes 'The same sorrow, but without the consciousness of duty fulfilled' (Ту же печаль, но без сознания исполненной обязанности). 'You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth' becomes 'you may neglect your duty ..., may rid yourself of the sorrow these duties give you, may go away'. The paragraph break before the last line is Tolstoy's. Tileston's Daily Strength for Daily Needs (23 October) prints the same passage, without the marriage. No printable.
“His whole duty is to think as he ought” becomes “he must think rationally,” and the order of thought, “to begin with self, and with its Author and its end,” is spelled out as thinking first “about the end for which he must live.” †
Original · translated by W. F. Trotter
Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to think as he ought. Now, the order of thought is to begin with self, and with its Author and its end.
TolstoyТолстой
Человек мыслит — так он создан. Ясно, что он должен мыслить разумно. Разумно мыслящий человек прежде всего думает о том, для какой цели он должен жить: он думает о своей душе, о боге. Посмотрите же, о чем думают мирские люди? О чем угодно, только не об этом. Они думают о плясках, о музыке, о пении; они думают о постройках, о богатстве, о власти; они завидуют положению богачей и царей. Но они вовсе не думают о том, что значит быть человеком.
Man thinks — so he is made. It is clear that he must think rationally. A man who thinks rationally thinks first of all about the end for which he must live: he thinks about his soul, about God. Now look: what do worldly people think about? About anything but this. They think about dancing, about music, about singing; they think about buildings, about wealth, about power; they envy the position of the rich and of kings. But they do not think at all about what it means to be a man.
From Pensées · reworded by Tolstoy .
Original · FrenchL’homme est visiblement fait pour penser ; c’est toute sa dignité ; et tout son mérite et tout son devoir est de penser comme il faut.
Or l’ordre de la pensée est de commencer par soi, et par son auteur et sa fin.
Or à quoi pense le monde ? jamais à cela ; mais à danser, à jouer du luth, à chanter, à faire des vers, à courir la bague, etc., à se battre, à se faire roi, sans penser à ce que c’est qu’être roi, et qu’être homme.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to think as he ought. Now, the order of thought is to begin with self, and with its Author and its end.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек мыслит — так он создан. Ясно, что он должен мыслить разумно.
Они думают о плясках, о музыке, о пении и тому подобных удовольствиях; они думают о постройках, о богатстве, о власти; они завидуют положению богачей и царей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 146 (Section II); Trotter 146.
A free version of the whole fragment. 'C'est toute sa dignité' is left out; 'tout son devoir est de penser comme il faut' becomes «Ясно, что он должен мыслить разумно»; 'l'ordre de la pensée est de commencer par soi, et par son auteur et sa fin' becomes «прежде всего думает о том, для какой цели он должен жить: он думает о своей душе, о боге». Pascal's list (dancing, playing the lute, singing, making verses, running at the ring, fighting, making oneself king) becomes dances, music, and singing, then buildings, wealth, and power, and envy of the rich and of kings; 'sans penser à ce que c'est qu'être roi, et qu'être homme' becomes «Но они вовсе не думают о том, что значит быть человеком», without the king. The Circle repeats Tolstoy's 1903 text, less «и тому подобных удовольствиях». The commentary of Jubilee vol. 40 names his Pascal source for that book, A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889), not found online.
“What the Great Learning teaches,” the first of its three aims, becomes “one of man’s chief duties”: to make “the bright principle of reason,” Pauthier’s rendering of what Legge calls “illustrious virtue,” “shine with all its strength,” as King Wen did.
Original · translated by James Legge
What the Great Learning teaches, is — to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
TolstoyТолстой
Одна из главных обязанностей человека состоит в том, чтобы заставить светить во всю силу то светлое начало разума, которое мы получаем от неба.
One of man’s chief duties is to make the bright principle of reason that we receive from heaven shine with all its strength.
From Great Learning · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …1. La loi de la grande Étude, ou de la philosophie pratique, consiste à développer et remettre en lumière le principe lumineux de la raison que nous avons reçu du ciel, …
Sur le devoir de développer et de rendre à sa clarté primitive le principe lumineux de notre raison.
1. Le _Khang-kao_[1] dit: Le roi _Wen_ parvint à _développer et faire briller dans tout son éclat le principe lumineux de la raison que nous recevons du ciel._
Source text: gutenberg.orgIn English · James Legge, 1895What the Great Learning teaches, is — to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдна из главных обязанностей человека состоит в том, чтобы заставить светить во всю силу то светлое начало разума, которое мы получаем от неба.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), the opening text, and commentary ch. 1.
The first aim of the Great Learning, in Pauthier's French, as in Thoughts of Wise Men (1903), 26 July, signed «Китайская мудрость». Pauthier's opening says the Great Learning 'consiste à développer et remettre en lumière le principe lumineux de la raison que nous avons reçu du ciel', and names two further aims; his commentary chapter I is headed 'Sur le devoir de…' and says King Wen made that principle 'briller dans tout son éclat'. Tolstoy takes the duty from that heading and «заставить светить во всю силу … которое мы получаем от неба» from chapter I, and frames it as «одна из главных обязанностей человека» (one of man's chief duties), where the source speaks of what the Great Learning consists in and of King Wen. 'Le principe lumineux de la raison' is Pauthier's rendering of 明德, 'bright virtue' (Legge: 'to illustrate illustrious virtue'). Legge's printing heads the opening 'The Text of Confucius', after the traditional ascription; the signature is left as Tolstoy gave it.
“Love ye them that hate you” becomes “Love your enemies,” the words of Matthew 5:44; the singular “no enemy” is kept.
Original · translated by Roswell D. Hitchcock and Francis Brown
But love ye them that hate you and ye shall have no enemy.
TolstoyТолстой
Любите врагов ваших — и не будет у вас врага.
Love your enemies — and you will have no enemy.
The Teaching of the Twelve Apostles.
From Διδαχὴ τῶν δώδεκα ἀποστόλων · reworded by Tolstoy .
Original · Ancient Greek… ὑμεὶς δὲ ἀγαπᾶτε τοὺς …
… μισοῦντας ὑμᾶς Kal οὐχ ἕξετε ἐχϑρόν.
Source text: archive.orgIn English · Roswell D. Hitchcock and Francis Brown, 1884But love ye them that hate you and ye shall have no enemy.
Source text: archive.orgTolstoy’s own version · «Учение Господа, преподанное народам 12-ью апостолами»Вы же любите ненавидящих вас, и тогда не будет у вас врагов.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Διδαχὴ τῶν δώδεκα ἀποστόλων (The Teaching of the Twelve Apostles), 1.3.
Didache 1.3: "love ye them that hate you and ye shall have no enemy" (ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς καὶ οὐχ ἕξετε ἐχθρόν). Tolstoy has «врагов ваших» (your enemies) for "them that hate you", the words of Matthew 5:44, and keeps the singular of the Greek in «врага» (an enemy). His own translation of 1885, which the Circle prints in the reading after December 8, has «Вы же любите ненавидящих вас, и тогда не будет у вас врагов» (those who hate you; enemies, plural). The Greek is Bryennios's text as printed by Hitchcock and Brown, in the archive.org OCR, quoted with its errors ("Kal" for καὶ).
Ruskin’s irony becomes plain statement: “especially the mercantile form of theft” becomes “the most ordinary thing,” and robbing the rich, rare as “less profitable and more dangerous,” is rare because “a poor man can be robbed without risking anything.”
Original
And again, more strongly: "Rob not the poor because he is poor; neither oppress the afflicted in the place of business.
This "robbing the poor because he is poor" is especially the mercantile form of theft, consisting in taking advantage of a man's necessities in order to obtain his labour or property at a reduced price.
The ordinary highwayman's opposite form of robbery--of the rich, because he is rich--does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practised by persons of discretion.
TolstoyТолстой
«Не будь грабителем бедного, потому что он беден», — говорит Соломон. А между тем это «ограбление бедного, потому что он беден», — самое обыкновенное дело: богатый всегда пользуется нуждой бедного для того, чтобы заставить его на себя работать или купить то, что он продает, по самой низкой цене.
Ограбление богатого на больших дорогах за то, что он богат, гораздо реже встречается, потому что грабить богатого опасно, бедного же можно грабить, ничем не рискуя.
“Do not be a robber of the poor because he is poor,” says Solomon. And yet this “robbing of the poor because he is poor” is the most ordinary thing: the rich man always uses the poor man’s need to make him work for him, or to buy what he sells at the lowest price.
The robbing of a rich man on the highroads because he is rich happens far more rarely, because it is dangerous to rob a rich man, while a poor man can be robbed without risking anything.
From Unto This Last · reworded by Tolstoy .
John Ruskin’s own wordsAnd again, more strongly: "Rob not the poor because he is poor; neither oppress the afflicted in the place of business.
This "robbing the poor because he is poor" is especially the mercantile form of theft, consisting in taking advantage of a man's necessities in order to obtain his labour or property at a reduced price.
The ordinary highwayman's opposite form of robbery--of the rich, because he is rich--does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practised by persons of discretion.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый день«Не будь грабителем бедного, потому что он беден», говорит Соломон. Это «ограбление бедного, потому что он беден», составляет специальную промышленную форму грабежа, состоящую в том, чтобы пользоваться нуждой человека для приобретения его труда или собственности по возможно низкой цене. Противоположная форма обычного ограбления богатого на больших дорогах за то, что он богат, повидимому, как менее выгодная и более опасная, редко практикуется осторожными людьми.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay III 'Qui Judicatis Terram', Essay III, on Solomon's sayings about the merchant.
Ruskin's irony becomes plain statement. 'especially the mercantile form of theft' becomes 'the most ordinary thing' (самое обыкновенное дело); 'taking advantage of a man's necessities in order to obtain his labour or property at a reduced price' becomes 'the rich man always uses the poor man's need to make him work for him or to buy what he sells at the lowest price'. In the second sentence Ruskin's 'does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous …, it is rarely practised by persons of discretion' becomes 'is met much more rarely, because robbing the rich is dangerous, while the poor can be robbed without any risk' (бедного же можно грабить, ничем не рискуя); 'less profitable' is dropped. The changes are the Circle's: the version Tolstoy chose for Thoughts of Wise Men (6 September) keeps Ruskin's terms ('специальную промышленную форму грабежа', 'как менее выгодная и более опасная, редко практикуется осторожными людьми'). That version is one of the Ruskin thoughts the censor struck from the 1903 book, as the Jubilee commentary (vol. 40) reports from P. A. Bulanzhe's letter. Ruskin gives Proverbs 22:22 as a maxim of 'a Jew merchant' (Solomon), which Tolstoy makes 'says Solomon'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
Translation note. Proverbs 22:22 (KJV: “Rob not the poor, because he is poor”).
The prophet’s “laws of Fact” become “the eternal laws,” Sauerteig’s clock “dead as brass” becomes one that “is good for nothing,” and the chapter’s opening lesson, to complain “of himself only,” becomes its close, a hope: “fortunately not all people are like that.”
Original
All moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner:
TolstoyТолстой
Когда в древности народ был несчастен, пророки говорили ему: «Ты забыл бога, отступил от божьих путей, — иначе несчастие не постигло бы тебя. Ты жил не по вечным законам и не руководился ими, а следовал законам лжи, обмана, сознательно не почитая действительности, и теперь ты видишь, что долготерпение природы истощилось».
Всё это вполне понятно простым, неразвращенным людям. Но в последнее время явились люди, которые природу считают мертвой, чем-то вроде недельных часов, сделанных много тысяч лет тому назад; они всё еще тикают, но никуда не годятся. На таких людей никакие увещания и обличения не могут действовать.
Но, к счастью, не все люди такие, и есть люди, понимающие то, что если жизнь их дурна, то виноваты в этом только они сами.
When in ancient times a people was in misfortune, the prophets said to it: “You have forgotten God, you have turned aside from God’s ways — otherwise misfortune would not have overtaken you. You have lived not by the eternal laws and have not been guided by them, but have followed the laws of lies, of deceit, in conscious disregard of reality; and now you see that the long-suffering of nature is exhausted.”
All this is perfectly understandable to simple, uncorrupted people. But lately people have appeared who consider nature dead, something like an eight-day clock made many thousands of years ago: it is still ticking, but it is good for nothing. No exhortations and no denunciations can have any effect on such people.
But fortunately not all people are like that, and there are people who understand that if their life is bad, they alone are to blame for it.
From Past and Present · reworded by Tolstoy .
After Carlyle’s own wordsAll moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful _Mistake_ of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V 'Aristocracy of Talent', Book I, ch. V, the first paragraphs of the chapter.
Signed 'after Carlyle': a retelling of the chapter's opening paragraphs, its first thought put last. The prophet's words are close ('the old Prophet' becomes 'the prophets'; 'the laws of Fact' become 'eternal laws'; 'the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact' become 'the laws of falsehood, deceit, consciously not honoring reality'). Carlyle's irony, 'Surely there is nothing very inconceivable in this, even to the Journalist, to the Political Economist, Modern Pamphleteer, or any two-legged animal without feathers!', becomes 'All this is quite understandable to simple, uncorrupted people'. Sauerteig's eight-day clock, 'still ticking, but dead as brass', becomes a week-clock that 'still ticks but is good for nothing' (никуда не годятся), and its owners men on whom 'no exhortations and denunciations can act': Tolstoy's words; Carlyle goes on that Nature is now 'asserting herself to be not dead and brass at all'. The last paragraph turns the chapter's first lesson, that the miserable man is to complain 'of himself only', into a hope: 'fortunately not all people are such'. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
Translation note. «Недельные часы», a clock that runs a week on one winding, is called in English an eight-day clock.
“Everything according to right principles” becomes “all the good you would wish,” and “when thou hast failed, return back again” becomes “if you have fallen from your height, try to rise again”; bearing “the trial of life meekly” is added, and “love this to which thou returnest” becomes coming back “to your foundations.”
Original · translated by George Long
Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest;
TolstoyТолстой
Не падай духом и не отчаивайся, если тебе не вполне удается в поступках твоих исполнить всё то хорошее, что ты желал бы.
Если ты упал с высоты своей, старайся снова подняться, — кротко претерпеть испытание жизни и охотно, сознательно прийти назад к своим основам.
Do not lose heart and do not despair if you do not fully succeed in carrying out in your actions all the good you would wish.
If you have fallen from your height, try to rise again — to bear the trial of life meekly, and willingly, consciously, to come back to your foundations.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜὴ σικχαίνειν μηδὲ ἀπαυδᾶν μηδὲ ἀποδυσπετεῖν, εἰ μὴ καταπυκνοῦταί σοι τὸ ἀπὸ δογμάτων ὀρθῶν ἕκαστα πράσσειν, ἀλλὰ ἐκκρουσθέντα πάλιν ἐπανιέναι καὶ ἀσμενίζειν, εἰ τὰ πλείω ἀνθρωπικώτερα, …
Source text: raw.githubusercontent.comIn English · George Long, 1862Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе падай духом и не отчаивайся, если тебе не вполне удается, в поступках твоих, исполнить всё то хорошее, что ты желал бы.
Если ты упал с высоты своей, старайся снова подняться, — кротко претерпеть испытание жизни и охотно, сознательно прийти назад к своим основам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, V.9.
Word for word from Thoughts of Wise Men (1903), June 1, but for two commas. Marcus: "Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles" (ἀπὸ δογμάτων ὀρθῶν); "when thou hast failed, return back again"; "love this to which thou returnest". Tolstoy has «всё то хорошее, что ты желал бы» (all the good you would wish) for "according to right principles", «Если ты упал с высоты своей, старайся снова подняться» (if you have fallen from your height, try to rise again) for "when thou hast failed, return back again", and «охотно, сознательно прийти назад к своим основам» (willingly, consciously come back to your foundations) for "love this to which thou returnest". «кротко претерпеть испытание жизни» (meekly endure the trial of life) is added. Dropped: "be content if the greater part of what thou doest is consistent with man's nature", and the likeness of philosophy to the sponge and egg that soothe sore eyes.
Ruskin’s plea to his hearers, “Gentlemen, I pray you very solemnly to put that idea … out of your hearts and heads,” becomes a command, “Cast out of your heart and mind,” and Tolstoy adds what the kingdom each of us rules is: “ourselves, our thoughts, words, and deeds.”
Original
Gentlemen, I pray you very solemnly to put that idea of knowing all things in Heaven and Earth out of your hearts and heads.
It is very little that we can ever know, either of the ways of Providence, or the laws of existence.
But that little is enough, and exactly enough: to strive for more than that little is evil for us; and be assured that beyond the need of our narrow being,--beyond the range of the kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession, he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow.
TolstoyТолстой
Выбросьте из вашего сердца и ума мысль познать всё на небе и на земле. Очень немного вообще существует такого, что мы можем когда-либо познать как относительно путей провиденья, так и законов существования. Но и этого немногого достаточно, вполне достаточно; стремиться к большему не благо для нас. И будьте уверены, что за пределами действительных нужд нашего скромного существования и того царства, которым каждому из нас предназначено управлять в невозмутимом самообладании, т. е. самим собою, своими мыслями, словами, поступками, всякое увеличение труда усиливает безумие, всякое увеличение знания усиливает горе.
Cast out of your heart and mind the thought of knowing everything in heaven and on earth. There is, in general, very little that we can ever come to know, whether of the ways of Providence or of the laws of existence. But even this little is enough, quite enough; to strive for more is not good for us. And be assured that beyond the real needs of our humble existence, and of that kingdom which each of us is destined to rule in unruffled self-command — that is, ourselves, our thoughts, words, and deeds — every increase of labor increases madness, every increase of knowledge increases sorrow.
From The Eagle's Nest · reworded by Tolstoy .
John Ruskin’s own wordsGentlemen, I pray you very solemnly to put that idea of knowing all things in Heaven and Earth out of your hearts and heads.
It is very little that we can ever know, either of the ways of Providence, or the laws of existence.
But that little is enough, and exactly enough: to strive for more than that little is evil for us; and be assured that beyond the need of our narrow being,--beyond the range of the kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession, he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture V 'The Power of Contentment in Science and Art', Lecture V (22 February 1872), § 80.
Close in its first three sentences; Tolstoy adds a gloss to the last. Ruskin's appeal to his Oxford hearers ('Gentlemen, I pray you very solemnly to put that idea … out of your hearts and heads') becomes a plain command: 'Cast out of your heart and mind the thought of knowing everything in heaven and on earth' (Выбросьте из вашего сердца и ума мысль познать всё на небе и на земле). 'The kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession' becomes 'the kingdom each of us is appointed to rule in untroubled self-possession', and Tolstoy adds what that kingdom is: 'that is, oneself, one's thoughts, words, and deeds' (т. е. самим собою, своими мыслями, словами, поступками). 'Beyond the need of our narrow being' becomes 'beyond the real needs of our modest existence'. Ruskin's two sayings after Ecclesiastes 1:18, 'he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow', become 'every increase of labour increases madness, every increase of knowledge increases sorrow'. Thoughts of Wise Men (1903) has no version of it. The Circle's list names L. P. Nikiforov's Russian selection of Ruskin, «Избранные мысли», vol. III (Posrednik, 1904), not consulted. No printable.
Translation note. The last words echo Ecclesiastes 1:18, where the KJV has “he that increaseth knowledge increaseth sorrow.”
Marcus’s question, “What matter and opportunity [for thy activity] art thou avoiding?”, becomes a command, “Carry your burden, and know that your good lies in it,” and the stomach that “makes all things its own” “draws from food all that the flesh needs.” †
Original · translated by George Long
And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding?
Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
TolstoyТолстой
Неси свое бремя, и знай, что в нем твое благо; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
Carry your burden, and know that your good lies in it; draw from it what is needed for your rational life, as the stomach draws from food all that the flesh needs, or like a fire, which blazes up brighter when something is thrown into it.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… τί οὖν ἐντείνῃ; τί δ’ οὐκ ἀρκεῖ σοι τὸ βραχὺ τοῦτο κοσμίως διαπερᾶσαι;
… μένε οὖν, μέχρι ἐξοικειώσῃς σεαυτῷ καὶ ταῦτα, ὡς ὁ ἐρρωμένος στόμαχος πάντα ἐξοικειοῖ, ὡς τὸ λαμπρὸν πῦρ, ὅ τι ἂν ἐμβάλῃς, φλόγα ἐξ αὐτοῦ καὶ αὐγὴν ποιεῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding?
Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.31.
From Thoughts of Wise Men (1903), September 9, with a new opening: the 1903 text begins «Не будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру» (do not be rash, carry your burden, let it serve you for good), the Circle «Неси свое бремя, и знай, что в нем твое благо» (carry your burden, and know that your good is in it). Marcus asks why one is not content to pass this short time in an orderly way, and "what matter and opportunity" one is avoiding (Οἵαν ὕλην καὶ ὑπόθεσιν φεύγεις): all these things are exercises for reason, so persevere until you have made them your own, "as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it". The burden and the good in it have no word in the Greek: the matter one avoids becomes a burden to carry. The stomach and the fire are kept; "makes all things its own" becomes «извлекает из пищи всё нужное для плоти» (draws from food all the flesh needs), and the fire's flame and brightness «разгорается светлее» (burns brighter). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Ramage’s English, which Tolstoy follows, already expands Cicero; Tolstoy reads its “seasons” as “the seasons of the year,” a third comparison, and has wise people submit “to this order.”
Original · translated by E. S. Shuckburgh
But after all some "last" was inevitable, just as to the berries of a tree and the fruits of the earth there comes in the fulness of time a period of decay and fall.
A wise man will not make a grievance of this.
TolstoyТолстой
Известный предел жизни должен существовать, и так же, как плоды деревьев и земли, так же, как времена года, всё должно начинаться, продолжаться и проходить. Мудрые люди охотно подчиняются этому порядку.
There must be a certain limit to life, and just like the fruits of trees and of the earth, just like the seasons of the year, everything must begin, continue, and pass away. Wise people willingly submit to this order.
From Cato Maior de Senectute · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsIt was absolutely necessaiy that some term, …
… as it is with the fruits of trees, and of the earth, seasons should be allowed for their …
… and at last to drop. This wise men wdl submit to, …
Source text: archive.orgOriginal · LatinSed tamen necesse fuit esse aliquid extremum et, tamquam in arborum bacis terraeque fructibus maturitate tempestiva quasi vietum et caducum, quod ferundum est molliter sapienti.
Source text: thelatinlibrary.comIn English · E. S. Shuckburgh, 1900But after all some "last" was inevitable, just as to the berries of a tree and the fruits of the earth there comes in the fulness of time a period of decay and fall.
A wise man will not make a grievance of this.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Cato Maior de Senectute, § 5 (Senect. 2 in Ramage).
Tolstoy follows the English in Ramage, which expands Cicero. Cicero: "some last [act] there had to be", and, as with the berries of trees and the fruits of the earth, a ripeness when they wither and fall, "which the wise man must bear calmly" (quod ferundum est molliter sapienti). Ramage: "some term, some period should be set", and "as it is with the fruits of trees, and of the earth, seasons should be allowed for their springing, growing, ripening, and at last to drop. This wise men will submit to, and cheerfully bear" (the scan garbles "springing, growing, ripening" and reads "wdl" for "will"). Tolstoy's «всё должно начинаться, продолжаться и проходить» (all must begin, continue, and pass) is Ramage's four stages, and «Мудрые люди охотно подчиняются» (wise men willingly submit) is Ramage's "will submit to, and cheerfully bear". He reads Ramage's "seasons" as the seasons of the year and makes them a third comparison («так же, как времена года»), adds «этому порядку» (to this order), and leaves out the giants warring against the gods. The change from Cicero is mostly Ramage's; the seasons are Tolstoy's. Ramage is among Tolstoy's sources for Cicero in December and January.
“The chief secret of comfort” becomes “the chief secret of keeping cheerful,” and “prudently cultivating an undergrowth of small pleasures” becomes valuing “the small pleasures that fall to our lot”; Sharp’s small evils “like invisible insects” are left out. †
Original
"Though sometimes small evils," says Richard Sharp, "like invisible insects, inflict great pain, and a single hair may stop a vast machine, yet the chief secret of comfort lies in not suffering trifles to vex us; and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases."
TolstoyТолстой
Главный секрет для сохранения веселости в том, чтобы не позволять пустякам тревожить нас и вместе с тем ценить те маленькие удовольствия, которые выпадают нам на долю.
The chief secret of keeping cheerful is not to let trifles trouble us and at the same time to value the small pleasures that fall to our lot.
From Character · reworded by Tolstoy .
Smiles’s own words"Though sometimes small evils," says Richard Sharp, "like invisible insects, inflict great pain, and a single hair may stop a vast machine, yet the chief secret of comfort lies in not suffering trifles to vex us; and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases."
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньГлавный секрет для сохранения веселости заключается в уменьи не позволять пустякам тревожить нас, а также и в том, чтобы не пренебрегать и маленькими удовольствиями, выпадающими нам на долю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Character (1871), ch. VIII 'Temper', quoting Richard Sharp, Ch. VIII, after 'life becomes like a journey barefooted amongst thorns and briers and prickles'.
The words are Richard Sharp's (1759–1835), which Smiles quotes under Sharp's name; Sharp's own Letters and Essays in Prose and Verse (1834) was not checked. 'the chief secret of comfort' becomes 'the main secret for keeping cheerful' (для сохранения веселости); 'not suffering trifles to vex us' is kept; 'prudently cultivating an undergrowth of small pleasures' becomes 'valuing the small pleasures that fall to our lot' (ценить те маленькие удовольствия, которые выпадают нам на долю). Sharp's opening ('Though sometimes small evils … may stop a vast machine') and his reason ('since very few great ones, alas! are let on long leases') are left out. Thoughts of Wise Men (1903) has the thought on 4 May, already with 'cheerfulness'; the Circle makes its 'not to neglect' (не пренебрегать) 'to value'. The Jubilee commentary on that book (vol. 40) says its Smiles came from the «Иллюстрированный настольный календарь т-ва «Просвещение» на 1902 год», a Russian desk calendar, not found, so 'cheerfulness' may be the calendar's. Tolstoy's attribution follows Smiles's book, where the words stand; Sharp is the author.
Translation note. Samuel Smiles (1812–1904), the Scottish writer of Self-Help.
Folding the hands “in attendance on the Umeer” becomes folding them “in token of your slavery,” and the closing address, “O ignoble belly, satisfy yourself with a loaf of bread,” becomes a maxim: “Better to be content with a piece of bread than to bend your back like a slave.”
Original · translated by Francis Gladwin
THERE were two brothers, one of whom was in the service of the king, and the other ate the bread of his own industry.
to use your hands in making mortar of quicklime, is preferable to placing them on your breast in attendance on the Umeer.
O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
TolstoyТолстой
Были два брата: один служил у царя, а другой питался трудом рук своих. Богатый брат сказал раз бедному:
— Зачем ты не поступаешь на служение к царю? Ты бы избавился от тяжести труда.
На это бедный сказал:
— А зачем ты не трудишься, чтобы избавиться от тяжести унижения? Мудрецы сказали, что лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого. Лучше месить руками известь и глину, чем складывать их на груди в знак своего рабства. Лучше довольствоваться куском хлеба, чем рабски гнуть спину.
There were two brothers: one served the king, and the other lived by the labor of his hands. The rich brother once said to the poor one:
“Why do you not enter the king’s service? You would be rid of the burden of labor.”
To this the poor one said:
“And why do you not labor, so as to be rid of the burden of humiliation? The sages have said that it is better to eat in peace the bread of your own labor than to wear a golden belt and be another’s servant. Better to knead lime and clay with your hands than to fold them on your breast in token of your slavery. Better to be content with a piece of bread than to bend your back like a slave.”
From Gulistan · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… for the sages have said that to eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service; …
… satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgOriginal · Persianدو برادر یکی خدمت سلطان کردی و دیگر به زور بازو نان خوردی
گفت تو چرا کار نکنی تا از مذلت خدمت رهایی یابی که خردمندان گفته اند نان خود خوردن و نشستن به که کمرشمشیر زرین به خدمت بستن
به دست آهک تفته کردن خمیر
تا نکنی پشت به خدمت دو تا
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806THERE were two brothers, one of whom was in the service of the king, and the other ate the bread of his own industry.
… to use your hands in making mortar of quicklime, is preferable to placing them on your breast in attendance on the Umeer.
O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. I, story 36 (Ganjoor); Tale XXXVI (Gladwin).
Gladwin's English, through Conway, shortened and reworded. Tolstoy leaves out 'Precious life has been spent in these cares, "What shall I eat in the summer, and with what shall I be clothed in the winter?"'. 'To eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service' becomes «лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого» (and be another's servant). 'Making mortar of quicklime' becomes «месить руками известь и глину» (lime and clay; Persian: 'kneading hot lime with the hand'). 'Placing them on your breast in attendance on the Umeer' becomes «складывать их на груди в знак своего рабства» (as a sign of one's slavery): the emir drops out. The closing address, 'O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude', becomes a maxim: «Лучше довольствоваться куском хлеба, чем рабски гнуть спину». Persian: the golden girdle is a gold sword-belt (کمرشمشیر زرین).
The earth’s plea to heaven is moved before the curse and ends “not blood,” answering “the earth craves blood,” and the men who wage war “and who have a secret horror of it” become “those who take part in it.”
Original · translated by Frances Wilson Huard
Despite the words of a sophist I have elsewhere combated, it is not true that war, even against an alien, is
War is cursed of God and of the men, even, who wage it and who have a secret horror of it. And the earth cries to heaven only to ask for the fresh water of its rains and the pure dew of its clouds.
TolstoyТолстой
Неправда, чтобы война против чужеземца была священна; неправда, чтобы земля алкала крови. Земля просит у неба воды своих рек и чистой росы его облаков, а не крови. Война проклята богом и даже теми людьми, которые в ней участвуют.
It is not true that war against the foreigner is sacred; it is not true that the earth craves blood. The earth asks of heaven the water of its rivers and the pure dew of heaven’s clouds, not blood. War is cursed by God, and even by those who take part in it.
From Servitude et grandeur militaires, Book II · reworded by Tolstoy .
Original · French… car, encore une fois, les armées et la guerre n'auront qu'un temps ; car, malgré les paroles d'un sophiste que j'ai combattu ailleurs, il n'est point vrai que, même contre l'étranger, la guerre soit divine ; il n'est point vrai que la terre soit avide de sang.
La guerre est maudite de Dieu et des hommes même qui la font et qui ont d'elle une secrète horreur, et la terre ne crie au ciel que pour lui demander l'eau fraîche de ses fleuves et la rosée pure de ses nuées.
Source text: fr.wikisource.orgIn English · Frances Wilson Huard, 1919Despite the words of a sophist I have elsewhere combated, it is not true that war, even against an alien, is …
War is cursed of God and of the men, even, who wage it and who have a secret horror of it. And the earth cries to heaven only to ask for the fresh water of its rains and the pure dew of its clouds.
Source text: archive.orgTolstoy’s own version · Одумайтесь!… несмотря на слова софиста, которого я опровергал в другом месте, неправда, чтобы война даже против чужеземца была священна, неправда, чтобы земля алкала крови. Война проклята Богом и даже теми людьми, которые в ней участвуют и которые испытывают от нее тайный ужас.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Servitude et grandeur militaires, Book II (Souvenirs de servitude militaire), Book II, ch. I, «Sur la responsabilité», near its close (ill. ed., Paris, Société des amis des livres, 1885); Huard's translation (1919), pp. 103–104.
Tolstoy had quoted the passage at greater length as an epigraph to chapter VI of «Одумайтесь!» (1904), whose commentary in Jubilee vol. 36 names Vigny's book as its source; the Circle shortens that version. Against Vigny: 'divine' became «священна» (holy) already in 1904; the Circle drops 'malgré les paroles d'un sophiste' and 'même', and 'et qui ont d'elle une secrète horreur' (and who hold it in secret horror). It moves the earth's plea before the curse and adds to it «а не крови» ('not blood'), and Vigny's 'la terre ne crie au ciel que pour lui demander l'eau fraîche de ses fleuves' becomes «Земля просит у неба воды своих рек», without 'fraîche'.
Julie’s lament for her husband becomes a maxim: “l’infortuné Wolmar,” unhappy Wolmar, becomes “the unbeliever,” and “harmonie des êtres,” harmony of beings, becomes “union of beings.”
Original · French
le spectacle de la nature, si vivant, si animé pour nous, est mort aux yeux de l'infortuné Wolmar, et, dans cette grande harmonie des êtres où tout parle de Dieu d'une voix si douce, il n'aperçoit qu'un silence éternel.
TolstoyТолстой
В этом великом единении существ, где всё тихо говорит о боге, неверующий видит одно только вечное безмолвие.
In this great union of beings, where all things speak quietly of God, the unbeliever sees only an eternal silence.
From Julie, ou la Nouvelle Héloïse, Part V, Letter V · reworded by Tolstoy .
Original · French… le spectacle de la nature, si vivant, si animé pour nous, est mort aux yeux de l'infortuné Wolmar, et, dans cette grande harmonie des êtres où tout parle de Dieu d'une voix si douce, il n'aperçoit qu'un silence éternel.
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part V, Letter V (Saint-Preux to Lord Edward), Part V, Letter V, Julie's words on Wolmar's unbelief.
Julie's lament for her husband made general: 'l'infortuné Wolmar' (unhappy Wolmar) becomes «неверующий» (the unbeliever), and the first clause, that the spectacle of nature 'is dead in his eyes', is dropped. 'Harmonie des êtres' becomes «единении существ» (union of beings) and 'd'une voix si douce' becomes «тихо». The anonymous English of 1810 (saved, sources/rousseau-eloisa-en-1810-3/) has the passage, but its scan is unreadable at this place.
Tolstoy adds that the millions are given the means of existence “in return for their labors, that is, for their property,” spelling out Salter’s point that “strength of hand and limb” is all they own; “the bare means of subsistence” loses “bare.”
Original
Suppose that I succor a drowning man, and before doing so, exact of him the greater part of his posses- sions.
That is undoubtedly service for service ; his life he plainly values more than his possessions.
So there are those who take the possessions of men to-day, often the entire possessions, — for myriads possess little or nothing but strength of hand and limb, — and in return give them but the bare means of subsistence.
TolstoyТолстой
Положим, что я спас утопающего, но перед этим я выговорил у него большую часть его собственности. Тут, очевидно, услуга за услугу. Он ценит свою жизнь дороже своей собственности. Но что сказать о таком уговоре? А между тем так отбирается собственность людей, потому что миллионы людей владеют или самым малым или ничтожным, и им за их труды, т. е. за их собственность, дают средства существования.
Suppose I saved a drowning man, but before doing so I had made him promise me the greater part of his property. Here, evidently, it is service for service. He values his life more highly than his property. But what is to be said of such an agreement? And yet this is how people’s property is taken from them, because millions of people own either the very least or a mere trifle, and in return for their labors, that is, for their property, they are given the means of existence.
From Ethical Religion · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitSuppose that I succour a drowning man, …
So there are those who take the possessions of men to-day ; for myriads possess little or nothing but strength of hand or limb, …
Source text: archive.orgSalter’s own wordsSuppose that I succor a drowning man, and before doing so, exact of him the greater part of his possessions.
That is undoubtedly service for service ; his life he plainly values more than his possessions.
So there are those who take the possessions of men to-day, often the entire possessions, — for myriads possess little or nothing but strength of hand and limb, — and in return give them but the bare means of subsistence.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ethical Religion (1889), 'Does the Ethics of Jesus Satisfy?', pp. 216–217 of the Boston printing (Roberts Brothers, 1889), on the claim that the present industrial order always means 'service for service'.
Close in the first three sentences, recast in the last. Tolstoy follows Coit's abridgement, which leaves out Salter's 'often the entire possessions' and turns 'give them but the bare means of subsistence' into 'are given but the bare means' (Coit notes '"are given" sub. "give them"'). The man saved from drowning, 'service for service', and his life valued above his possessions are kept; 'what should you say of my exaction?' becomes 'what is to be said of such a bargain?' (о таком уговоре). 'So there are those who take the possessions of men to-day' becomes 'And yet this is how people's property is taken'; 'myriads possess little or nothing but strength of hand or limb' becomes 'millions own either very little or next to nothing'; and Tolstoy adds that they are given the means of subsistence 'for their labour, that is, for their property' (за их труды, т. е. за их собственность), which carries Salter's point that hand and limb are all they own. 'Bare' is left out. Coit's chapter has three verses of Ruskin just before (vv. 11–13). «Сольтер» is William Mackintire Salter, as Coit's signature shows; the Jubilee name index takes him for «Солтер Самуил (ум. 1778)», an English divine, which does not fit. No printable.
Ruskin’s question, “Was the heart pure and true—tell us that?”, becomes a precept, “take care only that your heart be pure and truthful now, at this present moment,” and “What you were, others may answer for” becomes “Others will assess the results of your deeds.” †
Original
But the main judgment question will be, I suppose, for all of us, "Did you keep a good heart through it?
What you were, others may answer for,-- what you tried to be, you must answer for yourself.
Was the heart pure and true--tell us that?
TolstoyТолстой
Результаты ваших дел оценят другие; старайтесь только о том, чтобы сердце ваше сейчас, в настоящую минуту, было чисто и правдиво.
Others will assess the results of your deeds; take care only that your heart be pure and truthful now, at this present moment.
From The Ethics of the Dust · reworded by Tolstoy .
After John Ruskin’s own wordsBut the main judgment question will be, I suppose, for all of us, "Did you keep a good heart through it?
What you were, others may answer for,-- what you tried to be, you must answer for yourself.
Was the heart pure and true--tell us that?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРезультаты ваших дел оценят другие; старайтесь только о том, чтобы сердце ваше было чисто и справедливо.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, the Lecturer to the girls, on 'the main judgment question'.
Changed from a question into a precept, and signed 'after Ruskin'. 'What you were, others may answer for' becomes 'Others will judge the results of your deeds'; 'what you tried to be, you must answer for yourself' is left out; and Ruskin's question, 'Was the heart pure and true—tell us that?', becomes a command: 'take care only that your heart, now, at this present moment, be pure and true' (чтобы сердце ваше сейчас, в настоящую минуту, было чисто и правдиво). The 1903 version (Thoughts of Wise Men, 10 March, signed 'John Ruskin') has 'pure and just' (чисто и справедливо) and no 'now, at this present moment'; the Circle has Ruskin's 'true' (правдиво), adds the present moment, and signs it «По Джону Рёскину». The match rests on the two halves (what others answer for, and a heart pure and true); no closer passage was found in the saved Ruskin texts. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). No printable.
“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.” †
Original
Man is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage.
TolstoyТолстой
Человек робок и всё выпрашивает себе снисхождения. Он едва отваживается сказать: я есмь, я мыслю.
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 .
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.
Pascal’s double irony is undone: the first “A fine thing” becomes “It is strange,” and the second, “And a fine thing to say so to a man who does know himself!”, becomes approval: “It is right to say this to a man who knows himself.”
Original · translated by W. F. Trotter
A fine thing to cry to a man who does not know himself, that he should come of himself to God! And a fine thing to say so to a man who does know himself!
TolstoyТолстой
Странно кричать человеку, который не знает себя, чтобы он от самого себя переходил к богу! Хорошо говорить это человеку, который знает себя.
It is strange to cry out to a man who does not know himself that he should pass from himself to God! It is right to say this to a man who knows himself.
From Pensées · reworded by Tolstoy .
Original · FrenchLa belle chose de crier à un homme qui ne se connaît pas, qu'il aille de lui-même à Dieu ! Et la belle chose de le dire à un homme qui se connaît !
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910A fine thing to cry to a man who does not know himself, that he should come of himself to God! And a fine thing to say so to a man who does know himself!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 509 (Section VII); Trotter 509.
B. 509, headed 'Philosophes', is irony aimed twice: it is futile to tell a man who does not know himself to go to God by his own strength, and as futile to tell one who does know himself, since he knows his misery. Tolstoy keeps the first irony as plain judgment ('la belle chose' becomes «Странно», 'strange') and turns the second into approval: «Хорошо говорить это человеку, который знает себя» ('it is good to say this to a man who knows himself'). The heading is dropped.
The soul “composed into a kind of real harmony” becomes a soul that “grows calm,” Carlyle’s “helldogs” become “demons,” and Desire and Remorse give way to “despondency.”
Original
Consider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work!
Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man.
TolstoyТолстой
В самом низком труде душа человека успокаивается, как только он берется за работу. Сомненья, печаль, уныние, негодование, самоотчаяние — все эти бесы караулят бедняка, как и всякого человека; но он бодро возьмется за работу, и все бесы не смеют подойти к нему и только издали ворчат на него. Человек стал человеком.
In the lowliest labor a man’s soul grows calm as soon as he sets to work. Doubts, sorrow, despondency, indignation, self-despair — all these demons lie in wait for the poor man, as for every man; but let him set to work cheerfully, and none of the demons dares come near him; they only growl at him from afar. The man has become a man.
From Past and Present · reworded by Tolstoy .
Carlyle’s own wordsConsider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work!
Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньСомнения, печаль, уныние, негодование, отчаяние, — все эти бесы караулят человека, и как только он ведет праздную жизнь, тотчас же нападают на него.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. XI 'Labour', Book III, ch. XI, after 'a man perfects himself by working'.
Carlyle's three sentences, changed in each. 'the whole soul of a man is composed into a kind of real harmony' becomes 'the soul of a man is calmed' (успокаивается). In the list 'Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself', Desire and Remorse give way to despondency (уныние): 'Doubts, sorrow, despondency, indignation, self-despair'. 'all these like helldogs lie beleaguering the soul of the poor dayworker' becomes 'all these demons (бесы) lie in wait for the poor man'; 'he bends himself with free valour against his task' becomes 'he cheerfully takes up his work'; 'all these are stilled, all these shrink murmuring far off into their caves' becomes 'all the demons dare not come near him and only grumble at him from afar'; 'The man is now a man' becomes 'The man has become a man'. «На каждый день» (9 February) retells it again: the demons fall on a man who lives idly, and 'stubborn bodily work' is the surest rescue. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900), not found. No printable.
“Consider thyself to be dead” becomes “Live as if you had to take leave of life this minute,” the remainder “which is allowed thee” becomes “an unexpected gift,” and “according to nature” is left out. †
Original · translated by George Long
Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.
TolstoyТолстой
Живи так, как будто ты сейчас должен проститься с жизнью, как будто время, оставленное тебе, есть неожиданный подарок.
Live as if you had to take leave of life this minute, as if the time left to you were an unexpected gift.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὩς ἀποτεθνηκότα δεῖ καὶ μέχρι νῦν βεβιωκότα τὸ λοιπὸν ἐκ τοῦ περιόντος ζῆσαι κατὰ τὴν φύσιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЖиви так, как будто ты сейчас должен проститься с жизнью, как будто время, оставленное тебе, есть неожиданный подарок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.56.
Word for word from Thoughts of Wise Men (1903), July 13. Marcus: "as one already dead, who has lived until now, you must live the rest as surplus (ἐκ τοῦ περιόντος), according to nature." Tolstoy makes "as one already dead" «как будто ты сейчас должен проститься с жизнью» (as if you must now take leave of life), the surplus «неожиданный подарок» (an unexpected gift), and leaves out "according to nature". Meditations II.11, "since it is possible that thou mayest depart from life this very moment", is close to Tolstoy's first clause. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer. Printed in italics in the Jubilee text.
Tsze-kung’s question to the Master becomes a question put to “a sage,” and the word to practice “for all one’s life” becomes one to follow “for one’s good to the end of one’s life”; Pauthier’s “seul,” alone, is left out.
Original · translated by James Legge
Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?'
The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'
TolstoyТолстой
Мудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу; смысл этого слова такой: чего мы не хотим, что бы нам делали, не надо делать другим.
A sage was asked: Is there a word that one could follow for one’s good to the end of one’s life?
The sage said: There is the word shu; the meaning of this word is this: what we do not want done to us, we should not do to others.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …_Tseu-koung_ fit une question en ces termes: Y a-t-il un mot dans la langue que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence?
Le Philosophe dit: Il y a le mot _chou_
… dont le sens est: _Ce que l'on ne désire pas qui nous soit fait, il ne faut pas le faire aux autres_.
Source text: gutenberg.orgIn English · James Legge, 1861Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?'
The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу, смысл этого слова такой: чего мы не хотим, чтобы нам делали, не надо делать другим.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.23 (Legge XV.xxiii; Pauthier XV.23).
Pauthier's French, as in Thoughts of Wise Men (1903), 25 April, where Tolstoy names the Lun-yu; the Circle repeats 1903 but for punctuation. Tseu-koung's name drops out («Мудреца спросили», a sage was asked), and Confucius becomes «Мудрец». 'Un mot … que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence' (a word one could confine oneself to practising alone to the end of one's life) becomes «слово, которое можно бы было исполнять для своего блага до конца жизни»: «для своего блага» (for one's own good) is Tolstoy's addition, and 'seul' (alone) is left out. Pauthier's transliteration chou is kept as «шу» (恕, reciprocity; Legge: 'Is not RECIPROCITY such a word?'), and the rule follows Pauthier closely. The saying is Confucius's (子曰), answering his disciple Zigong.
Translation note. Shu (恕) is the Chinese word usually rendered “reciprocity.”
Kant’s formula, that “the maxim of thy will” can hold “as a principle of universal legislation,” becomes words one could say to everyone: “Act so that you could say to everyone: act as I do.”
Original · translated by Thomas Kingsmill Abbott
Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation.
TolstoyТолстой
Поступай так, чтобы ты мог сказать каждому: поступай так, как я.
Act so that you could say to everyone: act as I do.
From Kritik der praktischen Vernunft · reworded by Tolstoy .
Original · GermanHandle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne.
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниПоступай так, чтобы ты мог сказать каждому: поступай так же, как я.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), § 7 (Grundgesetz der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 127 (Richter's register: Kr. d. pr. V., Hartenstein V, 32); Abbott (1873), Part I, Book I, ch. I, § 7.
Tolstoy's own wording of the categorical imperative, signed «По Канту» (after Kant). Kant: “act so that the maxim of your will can always hold at the same time as a principle of universal legislation” (Handle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne). Tolstoy: «Поступай так, чтобы ты мог сказать каждому: поступай так, как я» (act so that you could say to everyone: act as I do). The maxim and the universal legislation become words one could say to every person. Richter prints Kant's formula from the Critique of Practical Reason as no. 127; the Grundlegung's form (act only on that maxim through which you can at the same time will that it become a universal law) is the same thought. Tolstoy printed his version again in «На каждый день» (5 April) and «Путь жизни» (tolstoy block), there with «так же, как я».
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
Tolstoy adds whose perfection is meant, “of individual people and of society,” and “but every time has its perfection” becomes a reason: “for every time has its own perfection.”
Original
Perfection is nevdr reached for all time to come; but every time has its perfection.
TolstoyТолстой
Совершенство отдельных людей и общества никогда не достигается на все времена, ибо для каждого времени есть свое совершенство.
The perfection of individual people and of society is never attained for all time, for every time has its own perfection.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsPerfection is nevdr reached for all time to come; but every time has its perfection.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 10, November 1901, p. 149, 'Suggestive Thoughts', a column of short sayings headed 'W. E. W.', the sixth.
Found in Mallory's journal under another contributor's initials. The sentence is one of the 'Suggestive Thoughts' headed 'W. E. W.'; Mallory's own paragraphs, signed 'L. A. M.', end just above the column. The Jubilee list of the Circle's sources says the thoughts taken from her journal are signed with her name or «Из «Передовой мысли мира»», and this one carries her name. W. E. W. was not identified, so Tolstoy's signature stands, with the correction here only. Tolstoy adds whose perfection is meant, 'of individual people and of society' (отдельных людей и общества), and turns 'but' into 'for' (ибо): 'Perfection is never reached for all time to come; but every time has its perfection' becomes 'The perfection of individual people and of society is never attained for all times, for every time has its own perfection.' 'Nevdr' is the text layer's misreading of 'never'; archive.org's scan of vol. XIV (saved) reads 'nevér'. No printable.
“Слово на ближнего,” a word against your neighbor, becomes hearing “your neighbor condemned,” the command “заглушите его,” stifle it, becomes “try to stifle it,” and the reason, “да не послужит оно на вашу погибель,” lest it serve to your ruin, is left out.
Original · Russian
Не пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении.
Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель.
TolstoyТолстой
Не пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении. Слушая осуждение ближнего, старайтесь заглушить его.
Do not repeat wounding and insulting words; speak neither to friend nor to foe of your neighbor’s failings, and do not reveal anything bad you know of his conduct. When you hear your neighbor condemned, try to stifle it.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianНе пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении.
Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.59.
The first sentence word for word; the second reworded and cut. The anthology: «Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель» (hearing a word against your neighbour, stifle it, lest it serve to your ruin). Tolstoy: «Слушая осуждение ближнего, старайтесь заглушить его» (hearing your neighbour condemned, try to stifle it). «Слово на ближнего» (a word against one's neighbour) becomes «осуждение ближнего» (condemnation of one's neighbour); the command «заглушите» (stifle it) becomes «старайтесь заглушить» (try to stifle it); and the reason, the listener's own ruin, is left out. The compiler says the sayings come mainly from the Church Fathers; this one's author is not named.
“The Human chord is impossible” is spelled out: without the two notes “the strings of the human soul do not give a true and full chord.”
Original · translated by Emilie Ashurst Venturi
Man and woman! are the two notes without which the Human chord is impossible.
TolstoyТолстой
Мужчина и женщина — те две ноты, без которых струны человеческой души не дают правильного и полного аккорда.
Man and woman are the two notes without which the strings of the human soul do not give a true and full chord.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianSon due note d’un accordo musicale disuguali o di natura diversa? La donna e l’uomo sono le due note senza le quali l’accordo umano non è possibile.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Man and woman! are the two notes without which the Human chord is impossible.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter VI, «Doveri verso la famiglia», Chapter VI (Doveri dell'uomo, London 1860, p. 69); Venturi's English, chapter VI, p. 101.
One sentence of the chapter on the family, enlarged. Mazzini's 'l'accordo umano non è possibile' (the human chord is not possible) becomes «струны человеческой души не дают правильного и полного аккорда» (the strings of the human soul give no right and full chord): the strings, the soul, and 'right and full' are the Russian's. The Russian puts the man first, as Venturi's English does ('Man and woman'); Mazzini wrote «La donna e l'uomo». December found other Mazzini entries made from Venturi's English. L. P. Nikiforov's Russian selection of Mazzini (Посредник, 1905), named in the Jubilee list of the Circle's sources, was not seen.
“It no more comes from nothingness into birth than it returns thereto after death” is spelled out: every life at birth comes “out of him” and at death “returns to him”; the reason, that it “partakes of eternity and universal being, which is God,” is left out.
Original · translated by Fred Rothwell
God is the one eternal, universal life in the infinitude of time and space, throughout the ages as well as every moment of life, in all the worlds as well as in the tiniest atom.
He is all that is : none other than He is God ; He has no rival ; there is no other God than God ; there is only one God.
He is the one eternal, universal life ; consequently, all existence is a manifestation of His ; it no more comes from nothingness into birth than it returns thereto after death, for it partakes of eternity and universal being, which is God.
TolstoyТолстой
Бог есть жизнь вечная и всемирная в бесконечном времени и пространстве. Он — всё, что есть, и нет другого бога, кроме бога. Всё в нем, и ничто не существует вне его. И потому всякое существование есть проявление его жизни, и всякая жизнь при рождении выходит не из несуществования, а из него и при смерти не перестает существовать, а возвращается к нему.
God is life, eternal and universal, in infinite time and space. He is all that is, and there is no other god but God. All is in him, and nothing exists outside him. And therefore every existence is a manifestation of his life, and every life at birth comes not out of nonexistence but out of him, and at death does not cease to exist but returns to him.
From La Vie éternelle, passée, présente, future · reworded by Tolstoy .
Original · FrenchDieu est la vie éternelle et universelle, dans l'infini du temps et dans l'infini de l'espace, dans tous les siècles comme dans chaque instant, dans tous les mondes comme dans chaque atome.
Il est tout ce qui est ; donc nul autre que Lui n'est Dieu : il n'a pas de rival ; …
Tout est en LUI ; donc rien n'est hors de Lui …
IL est la vie éternelle et universelle ; donc toute existence est une manifestation de la sienne, et ne sort pas plus du néant par la naissance qu'elle n'y retourne par la mort ; car elle participe de l'éternité et de l'universalité, QUI EST DIEU.
Source text: archive.orgIn English · Fred Rothwell, 1920God is the one eternal, universal life in the infinitude of time and space, throughout the ages as well as every moment of life, in all the worlds as well as in the tiniest atom.
He is all that is : none other than He is God ; He has no rival ; there is no other God than God ; there is only one God.
He is the one eternal, universal life ; consequently, all existence is a manifestation of His ; it no more comes from nothingness into birth than it returns thereto after death, for it partakes of eternity and universal being, which is God.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. La Vie éternelle, passée, présente, future (1861), The «Credo» at the close of the book, before the Appendix (Paris, Félix Alcan, Bibliothèque utile, pp. 132–133); Rothwell's translation, p. 104.
Enfantin's four-article creed, shortened and with its last clause recast. The second half of the third article, on hell, purgatory, and paradise as the evil, the progressive, and the good life of each being within God, is left out, and so are 'dans tous les siècles comme dans chaque instant, dans tous les mondes comme dans chaque atome'. Enfantin says each existence 'ne sort pas plus du néant par la naissance qu'elle n'y retourne par la mort' (no more comes out of nothingness at birth than it returns to it at death), because it shares in the eternity that is God; the Russian makes it come at birth «из него» (from him) and at death return «к нему» (to him). «И потому» (and therefore) joins the articles where Enfantin repeats 'donc'.
“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.”
Original
But 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.
TolstoyТолстой
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.
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 .
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'.
“But who shall drive men into freedom?” becomes a statement, “no one will guide people to freedom,” and “For them there is no special providence” becomes “no one will help them, no one will make them free.”
Original
Near the window by which I write, a great bull is tethered by a ring in his nose.
This bull, a very type of massive strength, who, because he has not wit enough to see how he might be free, suffers want in sight of plenty, and is helplessly preyed upou by weaker creatures, seems to me no unfit emblem of the working masses.
I shall go out and drive the bull in the way that will untwist his rope. But who shall drive men into freedom? Till they use the reason with which they have been gifted, nothing can avail. For them there is no special providence.
Under all forms of government the ultimate power lies with the masses. It is not kings nor aristocracies, nor land-owners nor capitalists, that anywhere really enslave the people. It is their own ignorance.
TolstoyТолстой
Против окна, у которого я пишу, огромный бык привязан за кольцо, продетое сквозь ноздри. Пощипывая траву, он обмотал свою веревку вокруг столба и, как узник, стоит теперь, томимый голодом в виду роскошной травы, лишенный возможности даже вскинуть голову, чтобы отогнать мух, которые кусают его плечи. Он много раз делал тщетные усилия, чтобы освободиться, но всякий раз, жалобно промычав, затихал, чтобы молча страдать.
Этот бык, обладающий мощной силой, но не имеющий достаточного соображения, чтобы понять, как ему можно освободиться, страдающий от голода посреди изобилия и делающийся беспомощной жертвой слабейших созданий, — представляется мне как бы эмблемой рабочих классов.
Во всех странах люди, трудом которых создается изобилие богатства, бьются в бедности. В то время, как прогрессирующая цивилизация расширяет горизонт мысли и пробуждает новые желания, эти люди опускаются, ради удовлетворения своих животных потребностей, до уровня скотского существования. Сознавая всю горечь неправды, чувствуя в тайниках души, что они созданы совсем не для такой несчастной жизни, — люди эти тоже по временам борются и протестуют. Но до тех пор, пока они не научатся связывать следствие с причиной; до тех пор, пока они не поймут, каким образом они спутаны и как они могут освободиться, — до тех пор их усилия и протесты будут столь же тщетными, как усилия и жалобные мычания запутавшегося быка, — будут даже более тщетными. Я выйду из комнаты и отгоню быка, направляя его так, чтобы развернулась веревка, тогда как людей никто не направит к свободе. До тех пор, пока они не станут пользоваться разумом, которым они одарены, никто не поможет им, никто не сделает их свободными.
Истинная власть, при всевозможных видах правления, в действительности всегда находится в руках массы. И в действительности совсем не короли или аристократы, совсем не землевладельцы или капиталисты порабощают повсюду народ. Его порабощает его невежество.
Opposite the window at which I am writing, a huge bull is tethered by a ring passed through his nostrils. While cropping the grass he has wound his rope around a post, and now he stands like a prisoner, tormented by hunger in sight of rich grass, deprived even of the chance to toss his head to drive off the flies that bite his shoulders. Many times he has made vain efforts to free himself, but each time, after a plaintive bellow, he has fallen quiet, to suffer in silence.
This bull, possessed of mighty strength but lacking the sense to understand how he might free himself, suffering hunger in the midst of plenty and becoming the helpless victim of the feeblest creatures, seems to me a kind of emblem of the working classes.
In all countries the people whose labor creates an abundance of wealth struggle in poverty. While advancing civilization widens the horizon of thought and awakens new desires, these people sink, for the sake of satisfying their animal needs, to the level of a brute existence. Conscious of all the bitterness of the wrong, feeling in the depths of their souls that they were not made at all for so wretched a life, these people too at times fight and protest. But until they learn to connect effect with cause; until they understand how they are entangled and how they can free themselves — until then their efforts and protests will be as vain as the efforts and plaintive bellowing of the entangled bull — will be even more vain. I will go out of the room and drive the bull back, guiding him so that the rope unwinds, whereas no one will guide people to freedom. Until they begin to use the reason with which they are endowed, no one will help them, no one will make them free.
True power, under every possible form of government, is in reality always in the hands of the masses. And in reality it is not at all kings or aristocrats, not at all landowners or capitalists, who everywhere enslave the people. What enslaves them is their ignorance.
From Protection or Free Trade · reworded by Tolstoy .
Henry George’s own wordsNear the window by which I write, a great bull is tethered by a ring in his nose.
This bull, a very type of massive strength, who, because he has not wit enough to see how he might be free, suffers want in sight of plenty, and is helplessly preyed upou by weaker creatures, seems to me no unfit emblem of the working masses.
I shall go out and drive the bull in the way that will untwist his rope. But who shall drive men into freedom? Till they use the reason with which they have been gifted, nothing can avail. For them there is no special providence.
Under all forms of government the ultimate power lies with the masses. It is not kings nor aristocracies, nor land-owners nor capitalists, that anywhere really enslave the people. It is their own ignorance.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. I, Introductory, The opening of the book, pp. 1–2 (New York: Sterling Publishing Co., 1897).
The opening of the book, kept whole up to 'It is their own ignorance', and close in most of it; Tolstoy breaks it into four paragraphs. The changes: 'Near the window' becomes 'Opposite the window'; 'tantalized by rich grass he cannot reach' becomes 'tormented by hunger in sight of luxuriant grass'; the flies 'that cluster on his shoulders' become flies 'that bite his shoulders'; 'Now and again he struggles vainly, and then, after pitiful bellowings, relapses into silent misery' becomes 'Many times he has made vain efforts to free himself, but each time, after lowing piteously, he fell quiet to suffer in silence'; 'But who shall drive men into freedom?' becomes a statement, 'whereas no one will direct men to freedom'; and 'nothing can avail. For them there is no special providence' becomes 'no one will help them, no one will make them free' (никто не поможет им, никто не сделает их свободными), so that providence is gone. 'The ultimate power' is 'true power' (Истинная власть). The Jubilee list names S. D. Nikolaev's Russian of the book (Posrednik, 1904), which Tolstoy may have used; it was not found online. 'upou' in the excerpt is the scan's reading of 'upon'. No printable, for the changes.
“Vegetarianism is growing rapidly” becomes “Abstinence from meat is spreading more and more,” and Tolstoy adds what a vegetarian restaurant is: one “where food is prepared without meat.”
Original
There is hardly a city of any size in the world but has from] one to a dozen or more Vegetarian restaurants.
TolstoyТолстой
Воздержание от мяса всё больше и больше распространяется. Едва ли теперь есть сколько-нибудь значительный город, в котором не было бы от одной до дюжины и более вегетарианских столовых, где готовят пищу без мяса.
Abstinence from meat is spreading more and more. There is hardly a city of any size now that does not have from one to a dozen or more vegetarian restaurants, where food is prepared without meat.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThere is hardly a city of any size in the world but has from] one to a dozen or more Vegetarian restaurants.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XV, no. 2, April 1902, p. 27, an unsigned paragraph among the editor's in the journal's second part, 'The Universal Republic'.
Made plain for a Russian reader. 'Vegetarianism is growing rapidly' becomes 'Abstinence from meat is spreading more and more' (Воздержание от мяса всё больше и больше распространяется); 'hardly a city of any size in the world' becomes 'hardly any city of any size' ('in the world' is left out); and Tolstoy adds what a vegetarian restaurant is: 'vegetarian dining rooms, where food is prepared without meat' (вегетарианских столовых, где готовят пищу без мяса). He leaves out the rest of the paragraph, on the moral side of vegetarianism. The text layer reads the first sentence's opening word as '`yT'EGETARiANiSM' (a drop capital V), so the excerpt begins with the second; 'from]' is its reading of 'from'. No printable.
Conway’s “Franks” become “Christians,” and his Shiah among “the schismatics” becomes “a Catholic” among “the Orthodox”; “and art a master of creation” is left out.
Original · translated by David Shea and Anthony Troyer
If thou art a Muselman, go to the Franks, and stay with that people; if thou art a Nazarean, join the Jews;
if thou professest to be a Shíah, mix with the schismatics, and lend thy ear to their words; in this manner, whatever be thy religion, associate with men of an opposite persuasion;
but if thou art not in the least moved and mixest with them like milk and sugar, then certainly thou hast attained the highest degree of perfect peace, and art a master of the divine creation.
TolstoyТолстой
Если ты мусульманин, иди и живи с христианами; если христианин — живи с евреями; если католик — живи с православными. Какая бы ни была твоя религия, общайся с людьми других верований. Если речи их не возмущают тебя и ты можешь свободно общаться с ними, ты достиг мира.
Гафиз сказал: предмет всех религий один и тот же; все люди ищут любви, и весь мир есть обиталище любви, зачем же говорить о мечети или о церкви!
If you are a Muslim, go and live with Christians; if a Christian, live with Jews; if a Catholic, live with the Orthodox. Whatever your religion, associate with people of other creeds. If what they say does not disturb you and you can associate with them freely, you have attained peace.
Hafiz said: The object of all religions is one and the same; all people seek love, and the whole world is the dwelling place of love; why, then, speak of a mosque or a church!
From The Dabistán, or School of Manners · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyIf thou art a Mussulman, go stay with the Franks ; if a Christian, join the Jews ; if a Shuah, mix with the …
… schismatics : whatever thy religion, associate with men of opposite persuasion.
If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.
Hafiz says, ' The object of all religions is alike. All men seek their beloved ; and all the world is love's dwelling : why talk of a mosque or a church ? '
Source text: archive.orgOriginal · Persianهمهکس، طالبِ یارند؛ چه هُشیار و چه مست
همهجا، خانهٔ عشق است؛ چه مسجد چه کِنِشت
Source text: api.ganjoor.netIn English · David Shea and Anthony Troyer, 1843If thou art a Muselman, go to the Franks, and stay with that people; if thou art a Nazarean, join the Jews; …
… if thou professest to be a Shíah, mix with the schismatics, and lend thy ear to their words; in this manner, whatever be thy religion, associate with men of an opposite persuasion; …
… but if thou art not in the least moved and mixest with them like milk and sugar, then certainly thou hast attained the highest degree of perfect peace, and art a master of the divine creation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Dabistán, or School of Manners; Hafiz, Divan, Dabistán, ch. XII (on the Sufis), sect. III, Shea and Troyer (1843), vol. III; Hafiz, ghazal 80 ('ʿeyb-e rendān makon'); Conway (1874), no. LII, Sympathy of Religions, p. 32.
Conway's English, from the Dabistán and from Hafiz. The first paragraph is Conway's shortening of the advice the Sufi master Sabjani gave a disciple, in Shea and Troyer's translation of the Dabistán: 'If thou art a Muselman, go to the Franks … if thou art a Nazarean, join the Jews … whatever be thy religion, associate with men of an opposite persuasion.' Conway: 'If thou art a Mussulman, go stay with the Franks; if a Christian, join the Jews; if a Shiah, mix with the schismatics: whatever thy religion, associate with men of opposite persuasion. If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.' (the scan reads 'Shuah'). Tolstoy makes the Franks «христиане» (Christians) and the Shiah among the schismatics «католик» among «православные» (a Catholic among the Orthodox), and drops 'and art a master of creation'. The second paragraph is close to Conway: 'Hafiz says, "The object of all religions is alike. All men seek their beloved; and all the world is love's dwelling: why talk of a mosque or a church?"' Its last two clauses are a couplet of Hafiz's ghazal 80: 'everyone seeks the Friend, sober or drunk; everywhere is the house of love, mosque or synagogue' (Conway leaves out 'sober or drunk'). The first clause is not in the couplet, and the Hafiz sentence was not found in Shea and Troyer's Dabistán. The Persian of the Dabistán was not found online. The printed editions signed the entry «Суфи и Парси» (Sufi and Parsi; Conway's next paragraph is 'The Parsi sentence'); «Суфийская мудрость» is the Jubilee editors' correction. Not in Thoughts of Wise Men (1903).
Translation note. Hafiz is the Persian poet of the fourteenth century.
The understanding’s “violent or impetuous collision with the obstacles” becomes a temper, showing “neither irritation nor anger,” and the body that “will deprive itself of the illumination” becomes what “itself turns away from its face,” left in shadow. †
Original · translated by George Long
The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused.
Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it.
For a body will deprive itself of the illumination, if it does not admit it.
TolstoyТолстой
Солнце непрестанно изливает свой свет на весь мир, но свет его не исчерпывается этим; точно так же должен светить твой разум, разливаясь по всем направлениям. Он льется всюду, не исчерпываясь, и когда встречает препятствие, не должен проявлять ни раздражительности, ни гнева, а освещать спокойно всё то, что жаждет принять его, не падая, не утомляясь, покрывая всё обращенное к свету и оставляя в тени только то, что само отвращается от лица его.
The sun pours out its light unceasingly over the whole world, yet its light is not exhausted by this; in just the same way your reason should shine, spreading in every direction. It flows everywhere without being exhausted, and when it meets an obstacle it should show neither irritation nor anger, but calmly light up all that longs to receive it, without sinking, without tiring, covering all that is turned toward the light and leaving in shadow only what itself turns away from its face.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὉ ἥλιος κατακεχύσθαι δοκεῖ καὶ πάντῃ γε κέχυται, οὐ μὴν ἐκκέχυται.
… τοιαύτην οὖν τὴν χύσιν καὶ διάχυσιν τῆς διανοίας εἶναι χρή, μηδαμῶς ἔκχυσιν, ἀλλὰ τάσιν, καὶ πρὸς τὰ ἀπαντῶντα κωλύματα μὴ βίαιον μηδὲ ῥαγδαίαν τὴν ἐπέρεισιν ποιεῖσθαι μηδὲ μὴν καταπίπτειν, ἀλλὰ ἵστασθαι καὶ ἐπιλάμπειν τὸ δεχόμενον·
… αὐτὸ γὰρ ἑαυτὸ στερήσει τῆς αὐγῆς τὸ μὴ παραπέμπον αὐτήν.
Source text: raw.githubusercontent.comIn English · George Long, 1862The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused.
Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it.
For a body will deprive itself of the illumination, if it does not admit it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСолнце непрестанно изливает свой свет на весь мир, но свет его не исчерпывается этим; точно так же должен светить твой разум, разливаясь по всем направлениям. Он льется всюду, не исчерпываясь, и когда встречает препятствие, не должен проявлять ни раздражительности, ни гнева, а освещать спокойно всё то, что жаждет принять его, не падая, не утомляясь, покрывая всё обращенное к свету и оставляя в тени только то, что само отвращается от лица его.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.57.
Word for word from Thoughts of Wise Men (1903), March 30. Marcus: "the sun seems poured down, and is spread in every direction, yet it is not poured out"; such should be the spreading of the understanding, "an extension, not an outpouring, making no violent or impetuous collision with the obstacles it meets, nor falling down, but standing firm and lighting what receives it; for what does not let the light through deprives itself of it." Kept: the sun that spreads without being spent («свет его не исчерпывается этим», its light is not exhausted by this), the mind that should spread like it without falling («не падая»; «не утомляясь», without tiring, is added), and its lighting what receives it. Changed: the "violent or impetuous collision" (μὴ βίαιον μηδὲ ῥαγδαίαν τὴν ἐπέρεισιν) becomes a temper, «не должен проявлять ни раздражительности, ни гнева» (must show neither irritation nor anger); and the body that "deprives itself of the illumination" becomes «оставляя в тени только то, что само отвращается от лица его» (leaving in shadow only what itself turns away from its face). Marcus's account of the ray in a darkened room is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Pauthier’s note, “C’est la raison naturelle,” it is natural reason, is written into the text, so man differs from the animals “only in his reason,” where Mencius has a thing “but small”; “the mass of men” and “superior men” become “many” and “some.”
Original · translated by James Legge
XIX. 1. Mencius said, "That whereby man differs from
the animals is but small. The mass of men cast it away, while superior men preserve it.
TolstoyТолстой
Человек отличается от животных лишь своим разумом. Иные развивают его, но многие пренебрегают им: точно как будто хотят отречься от того, что отличает их от скотов.
Man differs from the animals only in his reason. Some develop it, but many neglect it: just as though they wanted to renounce what distinguishes them from the beasts.
From Mencius · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Ce en quoi les hommes diffèrent des bêtes brutes est une chose bien peu considérable[6]; la foule vulgaire la perd bientôt; les hommes supérieurs la conservent soigneusement.
[6] C'est la raison naturelle. (_Commentaire._)
Source text: gutenberg.orgIn English · James Legge, 1875XIX. 1. Mencius said, "That whereby man differs from …
… the animals is but small. The mass of men cast it away, while superior men preserve it.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Mencius (Mengzi), IV.ii.19 (Li Lou II; Pauthier, Meng-tseu IV, ch. II, 19).
Mencius IV.ii.19, through Pauthier's French and his note, reworded. Pauthier: 'Ce en quoi les hommes diffèrent des bêtes brutes est une chose bien peu considérable; la foule vulgaire la perd bientôt; les hommes supérieurs la conservent soigneusement' (that in which men differ from brute beasts is a very small thing; the common crowd soon loses it; superior men keep it carefully), with the note 'C'est la raison naturelle' (it is natural reason). Tolstoy writes the note into the text and drops 'a very small thing': «Человек отличается от животных лишь своим разумом» (man differs from the animals only by his reason). The crowd that loses it and the superior men who keep it become «Иные развивают его, но многие пренебрегают им» (some develop it, but many neglect it), and the casting away (Chinese 去之; Legge: 'The mass of men cast it away') becomes «точно как будто хотят отречься от того, что отличает их от скотов» (as though they wished to renounce what distinguishes them from the beasts). The Chinese 幾希 ('very little') names no faculty. Conway's Hitopadesa (no. CCXLI) says 'reason alone is a man's superior distinction', but has nothing of the many who neglect it. Not in Thoughts of Wise Men (1903). «Восточная мудрость» is Mencius.
“The Stoics say” becomes “Some say,” Pascal’s “And that is not true” is softened to “That is not yet the whole truth,” and his “Illness comes” is spelled out: “by this path one cannot be rid, for instance, of illnesses”; happiness, “in God, both without us and within us,” is in God, “who is both within us and outside us.” †
Original · translated by W. F. Trotter
The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
TolstoyТолстой
Одни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Другие, напротив, говорят: выйди из самого себя, постарайся забыться и найти счастье в развлечениях. И это несправедливо, хотя бы только потому, что этим путем нельзя избавиться, например, от болезней.
Покой и счастье — не внутри нас, не вне нас; они — в боге, который и внутри и вне нас.
Some say: Go into yourself, and you will find peace. That is not yet the whole truth.
Others, on the contrary, say: Go out of yourself, try to forget yourself, and find happiness in diversions. And this is not right either, if only because by this path one cannot be rid, for instance, of illnesses.
Peace and happiness are not within us, not outside us; they are in God, who is both within us and outside us.
From Pensées · reworded by Tolstoy .
What Tolstoy read · Pensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLes autres disent : Sortez dehors ; et cherchez le bonheur en vous divertissant: et cela n'est pas vrai.
Les maladies viennent : le bonheur n'est ni dans nous, ni hors de nous; il est en Dieu et en nous.
Source text: archive.orgOriginal · FrenchLes Stoïques disent : rentrez au dedans de vous-mêmes ; c’est là où vous trouverez votre repos : et cela n’est pas vrai.
Les autres disent : sortez en dehors : recherchez le bonheur en vous divertissant et cela n’est pas vrai : les maladies viennent.
Le bonheur n’est ni hors de nous, ni dans nous ; il est en Dieu, et hors et dans nous.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 465 (Section VII); Trotter 465; Didot ed. (1863), part I, art. IV, p. 49.
B. 465, whole, made plainer and gentler. The Circle repeats Tolstoy's Thoughts of Wise Men (1903), September 1; his Pascal there came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online. 'Les Stoïques disent' (the Stoics say) becomes «Одни говорят» (some say); the first 'cela n'est pas vrai' (that is not true) becomes «В этом еще не вся правда» (that is not yet the whole truth), the second «это несправедливо»; Pascal's three words 'les maladies viennent' (illnesses come) become «хотя бы только потому, что этим путем нельзя избавиться, например, от болезней» (if only because this way one cannot escape, for instance, illness); 'Le bonheur' (happiness) becomes «Покой и счастье» (peace and happiness), and 'il est en Dieu, et hors et dans nous' (it is in God, both outside and inside us) becomes «они — в боге, который и внутри и вне нас» (they are in God, who is both within and without us). The Didot text Tolstoy could read ends 'il est en Dieu et en nous' (it is in God and in us).
Marcus’s “all things which have a certain constitution,” which harm makes worse, become “animals, which obstacles embitter,” and the man who becomes “both better … and more worthy of praise” is one to whom “every obstacle adds moral beauty and strength.” †
Original · translated by George Long
For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents.
TolstoyТолстой
Внешние препятствия не делают вреда человеку, сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
Outward obstacles do no harm to a man strong in spirit, for harm is all that disfigures and weakens — as happens with animals, which obstacles embitter; but to a man who meets them with the strength of spirit that has been given him, every obstacle adds moral beauty and strength.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… τὰ γὰρ λοιπὰ ἐγκόμματα ἤτοι τοῦ σωματίου ἐστὶ τοῦ νεκροῦ, ἢ χωρὶς ὑπολήψεως καὶ τῆς αὐτοῦ τοῦ λόγου ἐνδόσεως οὐ θραύει οὐδὲ ποιεῖ κακὸν οὐδ’ ὁτιοῦν.
… ἐπὶ γοῦν τῶν ἄλλων κατασκευασμάτων πάντων, ὅ τι ἂν κακόν τινι αὐτῶν συμβῇ, παρὰ τοῦτο χεῖρον γίνεται αὐτὸ τὸ πάσχον, ἐνταῦθα δέ, εἰ δεῖ εἰπεῖν, καὶ κρείττων γίνεται ὁ ἄνθρωπος καὶ ἐπαινετώτερος, ὀρθῶς χρώμενος τοῖς προσπίπτουσιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВнешние препятствия не наносят вреда человеку сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.33.3–4.
From Thoughts of Wise Men (1903), November 18, with «не делают вреда» for «не наносят вреда» (both "do no harm"). The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The thought is the close of Meditations X.33. Marcus: other obstacles touch only the body, "a dead thing", or, without opinion and the yielding of reason, "do not crush nor do any harm of any kind"; "in the case of all things which have a certain constitution (κατασκευασμάτων), whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents." The Russian defines harm as «всё то, что обезображивает и ослабляет» (whatever disfigures and weakens), makes Marcus's "all things which have a certain constitution" into animals «которых препятствия озлобляют» (whom obstacles make savage), and turns "better and more worthy of praise" into «всякое препятствие прибавляет нравственной красоты и силы» (every obstacle adds moral beauty and strength); «с тою силою духа, которая ему дана» (with the strength of spirit given him) stands for "by making a right use of these accidents".
Thoreau’s two questions, “what great advantage has the latter over the former? which is the better to deal with?”, become an exclamation that answers them, “What an enormous advantage is on the side of the man who knows nothing,” and Tolstoy repeats it: “What an enormous advantage is on the side of the first!”
Original
Of two men, one of whom knows nothing about a subject, and, what is extremely rare, knows that he knows noth- ing, and the other really knows something about it, but thinks that he knows all, what great ad- vantage has the latter over the former ? which is the better to deal with ?
TolstoyТолстой
Какое огромное преимущество на стороне того человека, который ничего не знает о предмете и, что очень редко, — знает, что ничего не знает о нем, перед тем, кто действительно кое-что знает, но думает, что он знает всё! Какое огромное преимущество на стороне первого!
What an enormous advantage is on the side of the man who knows nothing about a subject and — what is very rare — knows that he knows nothing about it, over the one who really does know something but thinks he knows everything! What an enormous advantage is on the side of the first!
From Journal, 27 February 1851, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayOf two men, one of whom knows nothing about a subject, and, what is extremely rare, knowsthat he knows nothing, and the other really knows something about it but thinks that he knows all, what great advantage has the latter over the former?
Source text: archive.orgThoreau’s own wordsOf two men, one of whom knows nothing about a subject, and, what is extremely rare, knows that he knows nothing, and the other really knows something about it, but thinks that he knows all, what great advantage has the latter over the former ? which is the better to deal with ?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 27 February 1851, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), Early Spring (1881), p. 14, the entry for 27 February 1851.
Thoreau's two questions become an exclamation. Thoreau asks 'what great advantage has the latter over the former? which is the better to deal with?', leaving the reader to answer that the man who knows he knows nothing is the better. Tolstoy gives the answer: 'What an enormous advantage is on the side of the man who knows nothing about a subject and (which is very rare) knows that he knows nothing about it, over the one who really knows something but thinks that he knows everything!' (Какое огромное преимущество на стороне того человека…), and repeats it, 'What an enormous advantage is on the side of the first!'; the second question is left out. The rest is close. The Coming Day's calendar prints the sentence under May 14 (What Tolstoy read), as it printed April's five Thoreau thoughts and May's 5-13.6. No printable.
Carlyle’s images give way to plain statement: the Universe, “intrinsically a Perhaps” and “an ‘infinite Humbug,’” becomes “a series of accidents and endless deceptions,” and the “Phantasms riding with huge clatter along the streets” become “all the horrors that take place in our life”; “unexpected” is added to the results. †
Original
Truly, any Society setting out from this No-God hypothesis will arrive at a result or two.
The Universe being intrinsically a Perhaps, being too probably an 'infinite Humbug,' why should any minor Humbug astonish us?
It is all according to the order of Nature; and Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody.
TolstoyТолстой
Каждое общество, исходящее из положения, что «нет бога», приходит к некоторым неожиданным результатам. Так как мировой порядок представляется такому обществу рядом случайностей и бесконечных обманов, то какие-нибудь единичные случайности или обманы не могут, конечно, уже никого удивить. И потому все те ужасы, которые совершаются в нашей жизни, уже никого не поражают и не удивляют. Всё это вполне в порядке вещей.
Every society that starts from the premise that “there is no God” arrives at certain unexpected results. Since the order of the world appears to such a society as a series of accidents and endless deceptions, no single accident or deception can, of course, surprise anyone any longer. And so all the horrors that take place in our life no longer shock or surprise anyone. All this is quite in the order of things.
From Past and Present · reworded by Tolstoy .
Carlyle’s own wordsTruly, any Society setting out from this No-God hypothesis will arrive at a result or two.
The Universe _being_ intrinsically a Perhaps, being too probably an 'infinite Humbug,' why should any minor Humbug astonish us?
It is all according to the order of Nature; and Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III, ch. I, Phenomena, The paragraph after 'There is no religion; there is no God; man has lost his soul'.
Carlyle's argument kept, his images replaced by plain statement. 'any Society setting out from this No-God hypothesis will arrive at a result or two' becomes 'Every society that starts from the position that "there is no God" arrives at some unexpected results' (unexpected is added). 'The Universe being intrinsically a Perhaps, being too probably an "infinite Humbug," why should any minor Humbug astonish us?' becomes 'Since the world order seems to such a society a series of chances and endless deceptions, single chances or deceptions can no longer surprise anyone': the Perhaps becomes 'a series of chances' (рядом случайностей) and the infinite Humbug 'endless deceptions'. 'Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody' becomes 'all the horrors that are done in our life no longer strike or surprise anyone', and 'It is all according to the order of Nature', which comes before it in Carlyle, closes Tolstoy's version as 'All this is quite in the order of things'. Left out: the sentence on the Unveracities, Phantasms, and Corn-Law Debatings, and the examples that follow (St. Ives' Workhouses, Joe-Manton Aristocracies). The Jubilee list of sources names L. P. Nikiforov's Russian Carlyle, «Загадка сфинкса» (Moscow, 1900), not found online; if Tolstoy used it, some of these changes may be the translator's. No printable.
“A piece of mysticism put into practice” drops out, and the knowledge “that constitutes the essence of whatever is mystical” is named: the act “springs from a mysterious consciousness of the unity of all that exists”; the giver’s own self, “clad in the garments of suffering” (Schopenhauer: “unter jener traurigen Gestalt,” in that sad form), appears “in the guise of that wretched beggar.”
Original · translated by Arthur Brodrick Bullock
Every purely beneficent act all help entirely and genuinely unselfish, being, as such, exclusively inspired by another's distress, is, in fact, if we probe the matter to the bottom, a dark enigma, a piece of mysticism put into practice; inasmuch as it springs out of, and finds its only true explanation in, the same higher knowledge that constitutes the essence of whatever is mystical.
For how, otherwise than metaphysically, are we to account for even the smallest offering of alms made with absolutely no other object than that of lessening the want which afflicts a fellow-creature?
Such an act is only conceivable, only possible, in so far as the giver =knows= that it is his very self which stands before him, clad in the garments of suffering; in other words, so far as he recognises the essential part of his own being, under a form not his =own=.
TolstoyТолстой
Всякое неподдельное благодеяние, всякая вполне и поистине бескорыстная помощь, имеющая, стало быть, в виду исключительно чужую нужду, оказывается, строго говоря, при исследовании дела до последних основ, поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего и не поддается никакому иному объяснению. В самом деле, подать хотя бы милостыню, не имея в виду, даже в отдаленных соображениях, ничего другого, как только уменьшить нужду, давящую другого, — возможно лишь потому, что подающий познает, что то, что является ему сейчас под видом того жалкого нищего, есть он же сам, потому что он узнает свое собственное существо само по себе в этом ином, чуждом явлении.
Every genuine benefaction, all help wholly and truly disinterested, having in view, therefore, solely the need of another, proves, strictly speaking, when the matter is examined down to its last foundations, to be a mysterious and inexplicable act, because it springs from a mysterious consciousness of the unity of all that exists and yields to no other explanation. Indeed, to give even alms, having nothing else in view, even in the remotest consideration, than only to lessen the need that weighs on another, is possible only because the giver knows that what appears to him now in the guise of that wretched beggar is he himself, because he recognizes his own being, as it is in itself, in this other, alien appearance.
From Preisschrift über die Grundlage der Moral · reworded by Tolstoy .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenJede ganz lautere Wohlthat, jede völlig und wahrhaft uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myfteriöfe Handlung, eine praktiſche Moftik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Source text: archive.orgOriginal · German… uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myſteriöſe Handlung, eine prak— tiſche Myſtik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Denn daß Einer auch nur ein Almoſen gebe, ohne dabei auf die entfern⸗ teſte Weiſe etwas Anderes zu bezwecken, als daß der Mangel, welcher den Andern drückt, gemindert werde, iſt nur möglich, ſofern er erkennt, daß er ſelbſt es iſt, was ihm jezt unter jener traurigen Geſtalt erſcheint, alſo daß er ſein eigenes Weſen an ſich in der fremden Erſcheinung wiedererkenne.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903Every purely beneficent act all help entirely and genuinely unselfish, being, as such, exclusively inspired by another's distress, is, in fact, if we probe the matter to the bottom, a dark enigma, a piece of mysticism put into practice; inasmuch as it springs out of, and finds its only true explanation in, the same higher knowledge that constitutes the essence of whatever is mystical.
For how, otherwise than metaphysically, are we to account for even the smallest offering of alms made with absolutely no other object than that of lessening the want which afflicts a fellow-creature?
Such an act is only conceivable, only possible, in so far as the giver =knows= that it is his very self which stands before him, clad in the garments of suffering; in other words, so far as he recognises the essential part of his own being, under a form not his =own=.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 22, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), p. 273; Lichtstrahlen, pp. 192–193; Bullock, The Basis of Morality, Part IV, ch. II.
Schopenhauer's two sentences, the second closely, the first with its mysticism recast. Schopenhauer: every wholly pure benefaction, every entirely unselfish help that has another's need alone as its motive, is, if we search to the last ground, “eigentlich eine mysteriöse Handlung, eine praktische Mystik, sofern sie zuletzt aus derselben Erkenntniß, die das Wesen aller eigentlichen Mystik ausmacht, entspringt” (in truth a mysterious act, a practical mysticism, in that it springs in the end from the same knowledge that makes up the essence of all true mysticism). Tolstoy: «поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего» (a mysterious and inexplicable act, because it flows from the mysterious consciousness of the unity of all that exists): “a practical mysticism” goes, and the knowledge behind all mysticism is named as the consciousness of the unity of all that exists, which is what Schopenhauer means by it in § 22. He adds «стало быть» (therefore) and «строго говоря» (strictly speaking). In the second sentence “unter jener traurigen Gestalt” (in that sad form) becomes «под видом того жалкого нищего» (in the guise of that wretched beggar), and “also daß” (that is, so that) becomes «потому что» (because). The 1860 edition's page break falls inside the first sentence, so its excerpt begins after it; Lichtstrahlen (intermediary) prints the first sentence whole, its OCR reading “myfteriöfe” and “Moftik”. Bullock's English expands the passage.
Pauthier’s “Les anciens,” the ancients (Legge: “the ancients”), become “The wise,” so a saying about the past becomes a rule for the wise of any time.
Original · translated by James Legge
The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.
TolstoyТолстой
Мудрые не говорят пустых слов, боясь того, чтобы дела их не были несоответственны их словам.
The wise do not speak empty words, for fear that their deeds may not match their words.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Les anciens ne laissaient point échapper de vaines paroles, craignant que leurs actions n'y répondissent point.
Source text: gutenberg.orgIn English · James Legge, 1861The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудрые не говорят пустых слов, боясь того, чтобы дела их не были несоответственны их словам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.22 (Legge IV.xxii; Pauthier IV.22).
Pauthier's French, word for word Tolstoy's 1903 version (Thoughts of Wise Men, 20 April), with one change: 'Les anciens' (the ancients) become «Мудрые» (the wise). Pauthier: 'Les anciens ne laissaient point échapper de vaines paroles, craignant que leurs actions n'y répondissent point' (the ancients let no idle words escape them, fearing that their actions would not answer to them). The Chinese 古者言之不出，恥躬之不逮也: 'the ancients did not let their words out, ashamed lest their conduct not come up to them.' A saying of the past becomes a rule for the wise of any time. The saying is Confucius's (子曰).
The discontent “that quarrels with its tools instead of with its skill” becomes the state of one who “reproaches not himself but fate”; the obstructions to be heaved away “by the concurrent touch of a holy spirit, and labor of strenuous will” are smoothed away “by our goodness and firmness,” and the gloom to be tinted “with some celestial light” is lit “with the divine light of inner, spiritual work.”
Original
Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self.
How gentle should we be, if we were not provoked ; how pious, if we were not busy ; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
if we cannot sanctify our present lot, we could sanctify no other.
The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will; its gloom, for us to tint with some celestial light ; its mysteries are for our worship; its sorrows for our trust; its perils for our courage ; its temptations for our faith.
TolstoyТолстой
Безнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
«Мы были бы добры и кротки, если бы нас не раздражали; мы были бы набожны, если бы не были так заняты. Я был бы терпелив, если бы был здоров; я бы удивил мир, если бы я имел известность».
Если мы не можем сделать добрым, святым то положение, в котором мы находимся, то мы никакое положение не сделаем добрым и святым.
Затруднения нашего положения даны нам для того, чтобы мы сгладили, уничтожили их своей добротой и твердостью; мрачность нашего положения дана нам для того, чтобы мы осветили ее божественным светом внутренней, духовной работы; горести — для того, чтобы мы терпеливо и доверчиво переносили их; опасности — для того, чтобы мы проявили наше мужество; искушения — для того, чтобы мы победили их нашей верою.
Hopeless is the situation of one who in his misfortunes reproaches not himself but fate, thereby affirming his own self-satisfaction.
“We would be kind and meek if we were not provoked; we would be devout if we were not so busy. I would be patient if I were well; I would astonish the world if I had fame.”
If we cannot make the situation in which we find ourselves good, holy, we will make no situation good and holy.
The difficulties of our situation are given us so that we may smooth them away, do away with them, by our goodness and firmness; the gloom of our situation is given us so that we may light it up with the divine light of inner, spiritual work; sorrows — so that we may bear them patiently and trustingly; dangers — so that we may show our courage; temptations — so that we may overcome them by our faith.
From Endeavours after the Christian Life · reworded by Tolstoy .
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and by criticising Providence manages to keep up complacency with self. How gentle should we be, if we were not provoked; how pious, if we were not busy; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
Of nothing may we be more sure than this; that, if we cannot sanctify our present lot, we could sanctify no other.
Source text: archive.orgMartineau’s own wordsWretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self.
How gentle should we be, if we were not provoked ; how pious, if we were not busy ; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
… if we cannot sanctify our present lot, we could sanctify no other.
The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will; its gloom, for us to tint with some celestial light ; its mysteries are for our worship; its sorrows for our trust; its perils for our courage ; its temptations for our faith.
Source text: archive.orgTolstoy’s own version · Путь жизниБезнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Endeavours after the Christian Life (1843–47): The Kingdom of God within Us, and Lo! God is Here!, New edition (Boston: James Munroe, 1858), p. 120 (The Kingdom of God within Us) and p. 344 (Lo! God is Here!).
Two passages from two sermons, joined as Unity's Martineau number of 1886 joins them under 'One's Lot' (What Tolstoy read; April found its Martineau there too). The first is reworded: 'Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self' becomes 'Hopeless is the position of one who in his misfortunes reproaches fate, not himself, thereby affirming his self-satisfaction': the image of the tools and the skill is gone. The four examples become a quotation in the first person: 'How gentle should we be, if we were not provoked; how pious, if we were not busy' is close ('we would be kind and meek if we were not irritated'); 'the sick would be patient, only he is not in health' becomes 'I would be patient if I were well'; 'the obscure would do great things, only he is not conspicuous' becomes 'I would astonish the world if I had fame'. 'if we cannot sanctify our present lot, we could sanctify no other' becomes 'If we cannot make good and holy the position we are in, we shall make no position good and holy' (sanctify becomes 'make good, holy'). Left out: 'Our heaven and our Almighty Father are there or nowhere' and 'its mysteries are for our worship'. 'The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will' becomes 'given us that we may smooth and destroy them by our kindness and firmness'; 'its gloom, for us to tint with some celestial light' becomes 'that we may light it with the divine light of inner, spiritual work'; 'its sorrows for our trust' becomes 'that we may bear them patiently and trustingly'; 'its perils for our courage; its temptations for our faith' are close. Tileston's Daily Strength for Daily Needs prints the two passages apart (28 August and 23 December); only Unity joins them. Tolstoy reprinted the Circle's text in «На каждый день» (27 May) and in Путь жизни (Tolstoy's other version). The Jubilee name index refers «Мартино» in vol. 41 to Harriet Martineau («Мартино Гэрриэт»); the author is James, as May found. No printable.
Seneca’s concession, which leads into sharing every care with a friend, becomes a maxim without the friend: to trust “your own self with nothing which you could not entrust even to your enemy” becomes to live so that “you could entrust all that is in your soul to your worst enemy.”
Original · translated by Richard M. Gummere (Loeb, 1917)
As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
TolstoyТолстой
Жить следует так, чтобы можно было злейшему врагу доверить всё, что у тебя на душе.
You should live so that you could entrust all that is in your soul to your worst enemy.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinTu quidem ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis; sed quia interveniunt quaedam quae consuetudo fecit arcana, cum amico omnes curas, omnes cogitationes tuas misce.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb, 1917), 1917As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 3.3.
Seneca to Lucilius, on friendship: "although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy" (ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis), yet share all your cares and thoughts with a friend. Tolstoy keeps the rule and drops the friend it introduces. He changes "trust your own self with nothing which you could not entrust even to your enemy" (have no secret you could not let an enemy know) into «чтобы можно было злейшему врагу доверить всё, что у тебя на душе» (so that you could entrust to your worst enemy all that is in your soul), and adds «злейшему» (worst). The line is not in Ramage's Latin Authors (searched: "inimico"); Tolstoy's intermediary was not found.
The freedman who might come to be “the only free man amid a throng of gentlemen” drops out, and his “How?” becomes the general question “by what path is freedom to be reached?”; Tolstoy adds that one must “learn” to distinguish good from evil “yourself.”
Original · translated by Richard M. Gummere (Loeb)
Suppose, then, that you were not a Roman knight, but a freedman, you might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen.
“How?” you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace.
TolstoyТолстой
Ты спросишь, каким путем достигнуть свободы? Для этого надо научиться различать добро и зло самому, а не по указанию толпы.
You will ask: by what path is freedom to be reached? For this you must learn to distinguish good from evil yourself, and not at the bidding of the crowd.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinPuta itaque te non equitem Romanum esse sed libertinum: potes hoc consequi, ut solus sis liber inter ingenuos.
'Quomodo?' inquis. Si mala bonaque non populo auctore distineris.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb), 1917Suppose, then, that you were not a Roman knight, but a freedman, you might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen.
“How?” you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 44.6.
Seneca to Lucilius, on true nobility: even a freedman "might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen. 'How?' you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace" (si mala bonaque non populo auctore distinxeris; the Latin Library prints «distineris»). Tolstoy drops the freedman and the free-born and makes the question general: «Ты спросишь, каким путем достигнуть свободы?» (you will ask by what way freedom is reached) for "'Quomodo?' inquis" ("How?" you ask), which asks how to be the one free man among the free-born. He adds «научиться» (learn) and «самому» (oneself), and renders "non populo auctore" (not on the people's authority) «не по указанию толпы» (not at the crowd's direction). The line is not in Ramage's Latin Authors (searched: populo auctore, bonaque); Tolstoy's intermediary was not found.
The Vicar’s apostrophe, “O Man! seek no further for the author of evil; thou art he,” becomes a statement, “You are looking for the cause of evil. It is in you alone”: the author of evil becomes its cause, and “alone” is added. †
Original · translated by Barbara Foxley
O Man! seek no further for the author of evil; thou art he.
TolstoyТолстой
Ты ищешь причину зла. Она только в тебе.
You are looking for the cause of evil. It is in you alone.
From Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard · reworded by Tolstoy .
Original · FrenchHomme, ne cherche plus l’auteur du mal ; cet auteur c’est toi-même.
Il n’existe point d’autre mal que celui que tu fais ou que tu souffres, & l’un & l’autre te vient de toi.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911O Man! seek no further for the author of evil; thou art he.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard, Book IV, the Vicar on the origin of evil (Geneva edition of 1782, Wikisource); Foxley's translation, Book IV.
The Savoyard Vicar's apostrophe, reworded: 'Homme, ne cherche plus l'auteur du mal ; cet auteur c'est toi-même' (Man, seek no further for the author of evil; that author is yourself) becomes «Ты ищешь причину зла. Она только в тебе» (you seek the cause of evil; it is only in you). The command becomes a statement, 'l'auteur' (the author) becomes «причину» (the cause), and «только» (only) is added; the next sentence of the Vicar's, that there is no evil but the evil you do or suffer and both come from you, carries the 'only'. The Jubilee list of the Circle's sources names A. A. Rusanova's Russian of the Profession de foi («Исповедание веры савойского викария», Посредник, 1903), not found online, so whether the wording is hers or Tolstoy's is not known.
“Another has received it” becomes “this good has borne fruit,” and Marcus’s third thing, “the reputation of having done a good act or to obtain a return,” becomes “praise and reward”; “as fools do,” kept in Tolstoy’s 1903 version, is dropped. †
Original · translated by George Long
When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
TolstoyТолстой
Когда ты сделал кому-нибудь добро и это добро принесло плоды, зачем ты домогаешься еще похвалы и награды за свое доброе дело?
When you have done someone good and this good has borne fruit, why do you still crave praise and reward for your good deed?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὍταν σὺ εὖ πεποιηκὼς ᾖς καὶ ἄλλος εὖ πεπονθώς, τί ἐπιζητεῖς τρίτον παρὰ ταῦτα, ὥσπερ οἱ μωροί, τὸ καὶ δόξαι εὖ πεποιηκέναι ἢ τὸ ἀμοιβῆς τυχεῖν;
Source text: raw.githubusercontent.comIn English · George Long, 1862When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты сделал кому-нибудь добро и это добро принесло плод, зачем ты, как безрассудный, домогаешься еще похвалы и награды за свое доброе дело?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.73.
Thoughts of Wise Men (1903), 20 May, with «как безрассудный» (like a fool, Marcus's "as fools do", ὥσπερ οἱ μωροί) dropped and «плоды» (fruits) for «плод» (fruit). Marcus: "When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?" The Russian makes "another has received it" (ἄλλος εὖ πεπονθώς, another has been done good) «это добро принесло плоды» (this good bore fruit), and the third thing, "the reputation of having done a good act or ... a return", «похвалы и награды» (praise and reward). The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
In the Circle the light that goes out is “the light in your heart,” the shade that “will fall from thine own heart upon the path” becomes darkness that “hides your path from you,” and “the darkness of the nether Soul” becomes “the darkness that comes from your heart”; Tolstoy’s 1903 version, from a German translation not found, still had the shade and the soul.
Original
For as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.
When out it goes, a dark and threaten- ing shade will fall from thine own heart upon the path, and root thy feet in terror to the spot.
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom,
TolstoyТолстой
Когда потухает свет в твоем сердце, то мрак скрывает от тебя путь твой. Остерегайся этого ужасного мрака. Никакой свет твоего разума не может уничтожить мрак, исходящий из твоего сердца до тех пор, пока не будут изгнаны из него все себялюбивые мысли.
When the light in your heart goes out, darkness hides your path from you. Beware of this terrible darkness. No light of your reason can destroy the darkness that comes from your heart until all self-loving thoughts have been driven out of it.
From The Voice of the Silence · reworded by Tolstoy .
Brahmin wisdom’s own wordsFor as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.
When out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot.
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom, …
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда потухает свет, то темная тень из твоего собственного сердца падает на твой путь, — остерегайся этой ужасной тени, никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души, до тех пор, пока не будут изгнаны из нее все себялюбивые мысли.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Voice of the Silence (1889), Fragment III, The Seven Portals, p. 54 (the key of Kshanti; 'that lethal shade').
Blavatsky's passage on the 'heart-light', reworked. Tolstoy's 1903 version (Thoughts of Wise Men, 3 July, signed «Браминская мудрость («Голос безмолвия»)») was translated, the Jubilee vol. 40 commentary says, from the German of the Theosophischer Wegweiser (1903), not found online; so some of the changes may be the German's. The 1903 text keeps the sentence order: 'When out it goes, a dark and threatening shade will fall from thine own heart upon the path' («темная тень из твоего собственного сердца падает на твой путь»); 'Beware … of that lethal shade' («остерегайся этой ужасной тени», beware of this terrible shadow); 'No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom' («никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души …», no light of your reason can destroy the darkness coming from your soul). For the Circle Tolstoy rewrites it: the light goes out «в твоем сердце» (in your heart), the shadow becomes «мрак» (darkness) that «скрывает от тебя путь твой» (hides your way from you), and the darkness comes «из твоего сердца» (from your heart) for 'the nether Soul'. 'Light that shines from Spirit' is 'the light of your reason' in both versions. Left out: the sunbeam on the mountain, 'root thy feet in terror to the spot', and the pilgrim's closing words. Not Brahmin scripture: Blavatsky presents the book as fragments from 'The Book of the Golden Precepts'; November, January, and July placed other «Браминская мудрость» entries in it. Ruling 1: Tolstoy changed the English, so no printable.
The close of Southgate’s entry, that “ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment,” loses its irony and the wish for success, and Tolstoy names the course: “the very path of violence”; “a minister of religion” becomes “a priest.”
Original
TolstoyТолстой
Сила есть то орудие, посредством которого невежество заставляет своих последователей делать те дела, к которым они по природе своей не склонны; и (подобно попытке заставить воду идти выше своего уровня) в тот момент, когда орудие это перестает действовать, прекращаются и его последствия.
Убеждение же, напротив, — подобно спуску, сделанному в реке, который нужно только сделать для того, чтобы река текла сама собой без нашего внимания и усилия. Есть только два средства направлять человеческую деятельность. Одно в том, чтобы заставить человека действовать противно его склонностям и суждениям, и другое в том, чтобы завладеть склонностями, убедить рассуждением. Один способ употребляется невежеством, и последствия его — разочарование, другой подтверждается опытом и всегда увенчивается успехом. Когда ребенок кричит, чтобы ему дали погремушку, он хочет силою получить ее. Когда родители бьют своих детей, то это с тем, чтобы силою заставить их вести себя хорошо. Когда пьяный муж бьет свою жену, то он делает это в виду исправления ее силою. Когда преступник наказывается, то это делается для того, чтобы улучшить мир силою. Когда один человек судится с другим, то это с тем, чтобы достигнуть справедливости посредством силы. Когда священник говорит об ужасах адских мучений, то делает он это с целью направить своих слушателей на небо силою. Когда один народ воюет с другим, то цель его состоит в том, чтобы приобрести желательное положение силою. И удивительное дело: до сих пор невежество вело и ведет человечество тем самым путем насилия, который всегда вел и ведет к разочарованию.
Force is the instrument by which ignorance makes its followers do the things to which they are not inclined by their nature; and (like an attempt to make water rise above its level) the moment this instrument ceases to act, its effects cease as well.
Persuasion, on the contrary, is like an outlet cut in a river, which need only be made for the river to flow of itself, without our attention and effort. There are only two means of directing human activity. One is to make a man act against his inclinations and judgments, and the other is to win over his inclinations, to persuade him by reasoning. The one method is used by ignorance, and its consequence is disappointment; the other is confirmed by experience and is always crowned with success. When a child screams to be given a rattle, he wants to get it by force. When parents beat their children, it is in order to make them behave well by force. When a drunken husband beats his wife, he does it with a view to reforming her by force. When a criminal is punished, it is done in order to improve the world by force. When one man goes to law against another, it is in order to obtain justice by means of force. When a priest speaks of the horrors of the torments of hell, he does it with the aim of directing his hearers toward heaven by force. When one nation makes war on another, its aim is to obtain a desired position by force. And the astonishing thing is this: until now ignorance has led, and still leads, humanity along the very path of violence that has always led, and still leads, to disappointment.
From Many Thoughts of Many Minds, compiled by Henry Southgate · reworded by Tolstoy .
What Tolstoy read · Many Thoughts of Many Minds, compiled by Henry SouthgateForce is the agent which Ignorance uses for making his followers do the actions to which they are disinclined by nature; and (like an attempt to make water ascend above its level) the moment the agent ceases to act, the same instant does the operation cease.
Persuasion, on the other hand, is like a cut made for the stream, which has only to be introduced, and it then continues to run of its own accord, without further attention.
When a child cries for a rattle, it is with a view of obtaining it by force.
Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Many Thoughts of Many Minds, compiled by Henry Southgate (London and New York: Routledge, 1862), under 'Compulsion—used by Ignorance only', signed 'Combe'; the scan misplaces the last word, 'disappointment', into the next column.
The whole of Southgate's entry, signed only 'Combe', in Tolstoy's order but for two reversals and a changed close. Southgate gives the two ways of directing human nature as 'The one to secure the inclinations, by convincing the judgment; and the other, to force or drive the individual against his judgment or inclinations', and their results as 'The one method is recommended by experience, and followed by success; the other is recommended by ignorance, and attended by disappointment'; Tolstoy puts force first in both. The last sentence, 'Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment', becomes 'And a strange thing: until now ignorance has led and leads mankind by that very path of violence which has always led and leads to disappointment' (тем самым путем насилия): the wish for success and the irony of 'completely successful' are gone, and 'violence' is added. In the examples, 'a minister of religion' becomes 'a priest' (священник) and 'When an individual sues another at law' 'When one man goes to law with another'; 'a cut made for the stream, which has only to be introduced' becomes 'a sluice made in a river, which need only be made for the river to flow of itself without our attention and effort'. Who wrote it: the Jubilee name index has «Комб Абрам (1785—1827) — английский социалист-утопист, последователь Р. Оуэна» for this page (vol. 41, p. 572), and the argument, force as the method of the old system and persuasion of the new, is in the Owenite manner of Abram Combe's pamphlets of the 1820s; but Southgate's list of authors gives only 'COMBE, J.' (as scanned), his other 'Combe' entries are on physiology (Andrew Combe's subject), and none of Abram Combe's pamphlets was found online (archive.org has none; a web search for the wording found nothing), so the identification is the index's and was not confirmed. No printable, for the changes.
“But not glad in thinking” becomes “but grieve at the thought,” and Ruskin’s climax, more evil “than his own soul can ever conceive, much more than his hands can ever heal,” becomes more “than his soul has the power to comprehend, or his hand to repair.” †
Original
You ought to be glad in thinking how much more beauty God has made, than human eyes can ever see; but not glad in thinking how much more evil man has made, than his own soul can ever conceive, much more than his hands can ever heal.
TolstoyТолстой
Вы должны радоваться, думая о том, что бог сотворил неизмеримо больше прекрасного, чем в силах охватить человеческий взор, но огорчаться при мысли, что человек сделал гораздо больше зла, чем в силах душа его постичь, а рука исправить.
You ought to rejoice in thinking that God has created immeasurably more beauty than the human eye has the power to take in, but grieve at the thought that man has done far more evil than his soul has the power to comprehend, or his hand to repair.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsYou ought to be glad in thinking how much more beauty God has made, than human eyes can ever see; but not glad in thinking how much more evil man has made, than his own soul can ever conceive, much more than his hands can ever heal.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВы должны радоваться, думая о том, что бог сотворил неизмеримо больше прекрасного, чем в силах охватить человеческий взор, но огорчаться при мысли, что человек сделал гораздо больше зла, чем в силах душа его постичь, а рука — исправить.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', The Lecturer's answer to Violet, who has sighed that there are so many beautiful things we never see.
Changed in two places. 'But not glad in thinking' becomes 'but grieve at the thought' (но огорчаться при мысли); and Ruskin's climax, more evil 'than his own soul can ever conceive, much more than his hands can ever heal', is flattened to 'more evil than his soul can grasp and his hand put right' (чем в силах душа его постичь, а рука исправить). 'More beauty' becomes 'immeasurably more' (неизмеримо больше), 'than human eyes can ever see' 'than the human eye can take in' (чем в силах охватить человеческий взор). In Ruskin the words are the Lecturer's (L.) to the girl Violet. The text is that of Thoughts of Wise Men (1903), 4 May, where the source named in the vol. 40 commentary is Nikiforov's «Избранные мысли Джона Рёскина» (1902), not found online; the change may be the translator's. In На каждый день (Jubilee vol. 43, June 30) Tolstoy changed it once more: 'God has made immeasurably more beauty' becomes 'there is immeasurably more beauty in life' (в жизни неизмеримо больше прекрасного).
Schopenhauer’s two terms are replaced by their sense: knowing “nach dem principio individuationis,” by the principle of individuation, becomes knowing “by the principle of separateness, disunion, and estrangement,” and knowing “nach dem Tat-twam-asi,” after the Upanishad’s “that art thou,” becomes “knowing by the consciousness of our unity with all”; the “undurchdringliche Gränzen,” impenetrable bounds, become “an impenetrable wall.”
Original · German
Jemand bemerkte mir ein Mal, in jedem Menſchen ſtäke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges: und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Dies Alles giebt deutliche Anzeige, daß wir zwei ver⸗ ſchiedene, ja einander grade widerſprechende Erkenntnißweiſen haben: die eine nach dem principio individuationis, dieſe zeigt uns alle Weſen als uns völlig fremd, als entſchiedenes Nicht⸗Ich: wir können dann für ſie nichts empfinden, als Gleichgültigkeit, Neid, Haß, Schadenfreude.
Die andre Erkenntnißweiſe dagegen möchte ich nennen die nach dem Tat-twam- asi; fie zeigt uns alle Weſen als identiſch mit unſerem Ich: demnach iſt es Mitleid und Liebe, die ihr Anblick in uns erregt.
Die eine ſondert die Individuen durch undurchdringliche Gränzen: die andre hebt die Begränzung auf und ſie fließen zuſammen.
TolstoyТолстой
Кто-то сказал мне однажды, что в каждом человеке таится нечто очень хорошее и человеколюбивое, а также и нечто очень дурное и недоброжелательное; и смотря по тому, как он расположен, проявляется то одно, то другое. Это совершенно верно!
Вид чужих страданий вызывает не только в разных людях, но и в одном человеке один раз безграничное сострадание, а другой раз некоторое удовлетворение, которое может усилиться до самого жестокого злорадства.
Я и сам на себе замечаю, что на все существа я смотрю иногда с задушевным состраданием, иногда с величайшим равнодушием, а подчас с ненавистью и даже злорадством.
Всё это служит явным указанием на то, что у нас есть два различных и даже прямо противоположных способа познания: один — по принципу обособленности, разобщенности, отчужденности, когда все существа кажутся нам совершенно чуждыми, когда они — решительно не я: мы не можем тогда к ним чувствовать ничего, кроме равнодушия, зависти, ненависти, злорадства.
И другой способ познания, который мне хотелось бы назвать познанием по сознанию нашего единства со всеми. При этом способе познания все существа кажутся нам тождественными с нашим я, и потому вид их вызывает в нас сострадание и любовь.
Один тип разделяет нас друг от друга непроницаемой стеной, другой убирает стену, и мы сливаемся в одно. Один способ научает нас чувствовать относительно каждого существа, что оно — я, а другой, что оно — не я.
Someone once said to me that in every man there lies hidden something very good and humane, and also something very bad and malevolent; and depending on how he is disposed, now the one, now the other shows itself. This is perfectly true!
The sight of others’ sufferings calls up, not only in different people but in one and the same man, at one time boundless compassion, and at another a certain satisfaction, which can grow into the cruelest malicious joy.
I notice in myself too that I look on all beings sometimes with heartfelt compassion, sometimes with the greatest indifference, and at times with hatred and even malicious joy.
All this is a clear indication that we have two different and even directly opposed ways of knowing: one by the principle of separateness, disunion, and estrangement, when all beings seem to us completely alien, when they are decidedly not-I: we can then feel nothing toward them but indifference, envy, hatred, and malicious joy.
And the other way of knowing, which I should like to call knowing by the consciousness of our unity with all. In this way of knowing, all beings seem to us identical with our I, and therefore the sight of them calls up in us compassion and love.
One kind divides us from one another by an impenetrable wall; the other removes the wall, and we merge into one. One way teaches us to feel of every being that it is I, and the other, that it is not-I.
From Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238 · reworded by Tolstoy .
Original · GermanJemand bemerkte mir ein Mal, in jedem Menſchen ſtäke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges: und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Dies Alles giebt deutliche Anzeige, daß wir zwei ver⸗ ſchiedene, ja einander grade widerſprechende Erkenntnißweiſen haben: die eine nach dem principio individuationis, dieſe zeigt uns alle Weſen als uns völlig fremd, als entſchiedenes Nicht⸗Ich: wir können dann für ſie nichts empfinden, als Gleichgültigkeit, Neid, Haß, Schadenfreude.
Die andre Erkenntnißweiſe dagegen möchte ich nennen die nach dem Tat-twamasi; fie zeigt uns alle Weſen als identiſch mit unſerem Ich: demnach iſt es Mitleid und Liebe, die ihr Anblick in uns erregt.
Die eine ſondert die Individuen durch undurchdringliche Gränzen: die andre hebt die Begränzung auf und ſie fließen zuſammen.
Source text: archive.orgAus Arthur Schopenhauer's handschriftlichem Nachlaß: Abhandlungen, Anmerkungen, Aphorism…Jemand bemerkte mir ein Mal, in jedem Menſchen ſtäcke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges, und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Demonſtrabel und vernünftig iſt allein die erſte Erkenntniß⸗ weiſe: die andere iſt gleichſam das Thor der Welt und hat keine Beglaubigung auſſer ſich; es ſei denn die ſehr abſtrakte und ſchwierige meiner Lehre.
Source text: archive.orgTolstoy’s own version · На каждый деньПомню, что кто-то сказал мне, что в каждом человеке есть много и очень хорошего и очень человеколюбивого и много очень дурного и недоброжелательного, и, смотря по тому, как расположен человек, проявляется то одно, то другое.
Один способ познания разделяет нас друг от друга непробиваемой стеной, другой убирает стену, и мы сливаемся в одно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238, Arthur Schopenhauer's handschriftlicher Nachlaß, ed. Eduard Grisebach, vol. IV (Leipzig: Reclam; archive.org's copy dated 1896), pp. 159–160; a shorter text in Frauenstädt, Aus Arthur Schopenhauer's handschriftlichem Nachlaß (Leipzig, 1864), p. 396.
A note from Schopenhauer's papers, closely in its order, with its two technical terms replaced by their sense. Kept: someone told him that in every man there is something very good and humane and something very bad and hostile, and which appears depends on how he is moved (“Ganz richtig”, quite right: «Это совершенно верно!»); the sight of others' suffering rouses, in different men and in one man at different times, boundless pity or a satisfaction that can rise to the cruelest Schadenfreude; he notices that he looks on all beings at one time with heartfelt pity, at another with the greatest indifference, and on occasion with hatred and even Schadenfreude; so we have two contrary ways of knowing. Changed: “die eine nach dem principio individuationis” (the one according to the principle of individuation) becomes «один — по принципу обособленности, разобщенности, отчужденности» (one according to the principle of separateness, disunion, estrangement); “die nach dem Tat-twam-asi” (the one according to the Tat-twam-asi, the Upanishad's “that art thou”) becomes «познанием по сознанию нашего единства со всеми» (knowing by the consciousness of our unity with all); “durch undurchdringliche Gränzen” (by impenetrable bounds) becomes «непроницаемой стеной» (by an impenetrable wall), and “hebt die Begränzung auf und sie fließen zusammen” (lifts the bounding, and they flow together) becomes «убирает стену, и мы сливаемся в одно» (removes the wall, and we merge into one). The last sentence, “Die eine läßt uns bei jedem Wesen fühlen „das bin ich“, die andre „das bin ich nicht“” (the one lets us feel of every being “that is I”, the other “that is not I”), runs over Grisebach's page and is kept closely. Tolstoy's text follows Grisebach's: Frauenstädt's earlier text of the note (edition) lacks the two sentences on the bounds and on “that is I”, and ends instead that only the first way of knowing is demonstrable and rational, the other being the gate of the world with no warrant outside itself but Schopenhauer's own difficult doctrine. Not found in the saved Lichtstrahlen (1862; the 1888 printing's OCR is too poor to search with confidence). Tolstoy printed the note again in «На каждый день» (3 January, no. 5), freer still (tolstoy). No public-domain English was found.
“Let us seek nothing more than this” becomes a precept, “Limit yourselves to plants,” and living “luxuriously,” in Chrysostom’s paradox that the eater of herbs is the one who truly feasts, becomes food that is “filling”; the flesh he allows the weaker “in moderation” is already left out in Williams’s Ethics of Diet, whose reading Tolstoy follows. †
Original · translated by Nicene and Post-Nicene Fathers, ser. 1, vol. 12 (ed. Philip Schaff)
Which should we say more truly feasted, he whose diet was herbs, and who was in sound health and suffered no uneasiness: or he who had the table of a Sybarite, and was full of ten thousand disorders?
Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency.
And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this.
But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either.
TolstoyТолстой
Ограничьтесь растениями, если хотите питаться сытно и здорово.
Limit yourselves to plants if you want your food to be both filling and wholesome.
From Homilies on the Second Epistle to the Corinthians · reworded by Tolstoy .
What Tolstoy read · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…For consider who should we say more truly feasted — he whose diet is herbs, and who is in sound health and suffered no uneasiness, or he who has the table of a Sybarite and is full of a thousand disorders ?
Therefore let us seek nothing more than these, if we would at once live luxuriously and healthfully.
But let him who is weaker, and needs to be [more richly] dieted with other vegetables and fruits, not be debarred from them. . . . We do not advise this for the harm and injury of men, but to lop off what is superfluous …
Source text: archive.orgIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 12 (ed. Philip Schaff), 1889Which should we say more truly feasted, he whose diet was herbs, and who was in sound health and suffered no uneasiness: or he who had the table of a Sybarite, and was full of ten thousand disorders?
Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency.
And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this.
But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either.
Source text: ccel.orgAnother translation · Толкование на 2-е послание к Коринфянам, Russian translation in «Творения святого отца н…Смотри же, кого справедливее назвать роскошествующим: того ли, кто, питаясь овощами, здоров и не страдает никакой болезнью, или того, кто имеет самый богатый и роскошный стол, но страдает бесчисленными болезнями?
Итак, не будем желать ничего излишнего, если хотим и роскошествовать и наслаждаться здоровьем, и этим ограничим довольство.
Если кто еще слабее, и для него потребуется умеренное употребление мяса, мы не запрещаем ему и этого.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. Homilies on the Second Epistle to the Corinthians, Homily XIX (on 2 Corinthians 9:1), § 3.
Chrysostom's "Therefore let us seek nothing more than this [the diet of herbs], if we would at once live luxuriously and healthfully", from a homily on almsgiving that asks only for the cutting off of superfluities. Tolstoy makes it a precept, «Ограничьтесь растениями» (limit yourselves to plants), and makes "live luxuriously" (in Chrysostom's paradox, the herb-eater is the one who truly feasts) «питаться сытно» (eat heartily). Chrysostom goes straight on to allow garden herbs to the weaker and "flesh in moderation" to the weaker still; Tolstoy keeps the first clause alone. Tolstoy's reading follows the English line of Howard Williams's The Ethics of Diet (1883), which quotes the passage with "nothing more than these" and gives the allowance of garden herbs as "other vegetables and fruits", leaving out the allowance of flesh at its ". . .". The Academy's Russian, "let us desire nothing superfluous" («не будем желать ничего излишнего»), has nothing of plants and was not Tolstoy's source. Tolstoy knew Williams's book from 1891, and «Первая ступень» was the preface of its Russian translation, «Этика пищи» (Posrednik, 1893); that translation and T. Tolstaya's «250 мыслей философов, поэтов и ученых о вегетарианстве и воздержании» (Posrednik, 1903) are both in the Jubilee list of the Circle's sources (vol. 42), and either may have given Tolstoy his Russian; neither was found online. The Greek (PG 61) was not saved.
The first person becomes a precept: “When I need to recruit my strength I must retire into solitude” becomes “When you feel the need for strength, seek solitude.”
Original
When I need to recruit my strength I must retire into solitude.
But neither with Thoreau nor with Goethe could that solitude be a period of inertia, of weak self-pity, or of brooding discontent;
TolstoyТолстой
Когда чувствуешь потребность силы — уединись.
When you feel the need for strength, seek solitude.
From Thoreau: His Life and Aims · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayWhen I need to recruit my strength I must retire into solitude.
Source text: archive.orgThoreau’s own wordsWhen I need to recruit my strength I must retire into solitude.
But neither with Thoreau nor with Goethe could that solitude be a period of inertia, of weak self-pity, or of brooding discontent; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Thoreau: His Life and Aims (Boston, 1877), by H. A. Page [Alexander Hay Japp], p. 108, section II, on the retreat to Walden: 'he unconsciously acted on the axiom of Goethe'.
The sentence is not Thoreau's. H. A. Page (A. H. Japp) quotes it in 1877 as 'the axiom of Goethe', on which Thoreau 'unconsciously acted' when he retired to Walden. The calendar 'Every Day with Thoreau' in The Coming Day prints it for November 24 as Thoreau's, credited to a 'Letter', and Tolstoy signed it «Торо» after the calendar. It is not in Thoreau's Familiar Letters (Writings, vol. VI, 1906) or in the other saved Thoreau. Japp names no work of Goethe's, and the German was not found, so the attribution to Goethe is Japp's alone and is not given as certain. Tolstoy turns the first person into a precept: 'When I need to recruit my strength I must retire into solitude' becomes 'When you feel the need of strength, withdraw into solitude' (Когда чувствуешь потребность силы — уединись). No printable, because the author is not Thoreau and the person is changed.
Translation note. The Russian italic is broken only at the dash; it is set here as one span.
Epictetus’s carpenter and pilot become “any task” done “rightly and well,” his question, whether in philosophy too it may not be enough “to wish to be wise and good,” becomes a statement, “one must learn to live rightly and well,” and “Everyone understands this” is added. †
Original · translated by George Long
the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?
if it is free, man also must be free;
TolstoyТолстой
Чтобы правильно и хорошо сделать какое-нибудь дело, нужно научиться делать его. Это понимает всякий. Так же точно для того, чтобы правильно и хорошо жить, нужно научиться жить правильно и хорошо.
To do any task rightly and well, one must learn to do it. Everyone understands this. In just the same way, to live rightly and well, one must learn to live rightly and well.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ὁρῶμεν οὖν ὅτι ὁ τέκτων μαθών τινα γίνεται τέκτων, ὁ κυβερνήτης μαθών τινα γίνεται κυβερνήτης. μή ποτʼ οὖν καὶ ἐνθάδε οὐκ ἀπαρκεῖ τὸ βούλεσθαι καλὸν καὶ ἀγαθὸν γενέσθαι, χρεία δὲ καὶ μαθεῖν τινα;
… εἰ ἐλεύθερον, καὶ τοῦτον ἐλεύθερον·
Source text: raw.githubusercontent.comIn English · George Long, 1890… the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?
… if it is free, man also must be free; …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы правильно и хорошо сделать какое-нибудь дело, нужно уметь сделать его. Это понимает всякий. Так же точно для того, чтобы правильно и хорошо жить, нужно уметь и хотеть жить свободно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, II.14.10 (with II.14.13).
Epictetus to Naso: "We see then that the carpenter when he has learned certain things becomes a carpenter; the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?" The Russian turns the carpenter and the pilot into any task done rightly and well, adds «Это понимает всякий» (everyone understands this), and makes the conclusion a statement. In Thoughts of Wise Men (1903, 31 May; Chertkov's «Римский мудрец Эпиктет» behind it, not consulted) it ends «нужно уметь и хотеть жить свободно» (one must know how and wish to live freely), keeping Epictetus's "wish" (τὸ βούλεσθαι) and bringing in his freedom of II.14.13 ("if it is free, man also must be free"); the Circle rewrites the ending as «нужно научиться жить правильно и хорошо» (one must learn to live rightly and well), and the first clause as «нужно научиться делать его» (one must learn to do it) for 1903 «нужно уметь сделать его» (one must know how to do it), so both halves now turn on learning, as Epictetus's μαθών (having learned) and μαθεῖν (to learn) do.
“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.” †
Original
A 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.
TolstoyТолстой
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.
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 .
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.
Each of Pascal’s three terms is turned into what people do and feel: “inconstancy” becomes people who “seek pleasure, rushing this way and that,” “the falsity of present pleasures” becomes feeling “the emptiness of their lives,” and “the ignorance of the vanity of absent pleasures” becomes not yet feeling “the emptiness of the new amusement that draws them.” †
Original · translated by W. F. Trotter
The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy.
TolstoyТолстой
Люди ищут удовольствия, бросаясь из стороны в сторону, только потому, что чувствуют пустоту своей жизни, но не чувствуют еще пустоты той новой потехи, которая их притягивает.
People seek pleasure, rushing this way and that, only because they feel the emptiness of their lives, but do not yet feel the emptiness of the new amusement that draws them.
From Pensées · reworded by Tolstoy .
Original · FrenchLe sentiment de la fausseté des plaisirs présents, et l’ignorance de la vanité des plaisirs absents causent l’inconstance.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLe sentiment de la fausseté des plaisirs présents, et l'ignorance de la vanité des plaisirs absents, causent l'inconstance.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛюди ищут удовольствий, бросаясь из стороны в сторону только потому, что чувствуют пустоту своей жизни, но не чувствуют еще пустоты той новой потехи, которая их притягивает.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 110 (Section II); Trotter 110; Didot ed. (1863), part I, art. IX, no. XLVIII, p. 106.
Pascal's maxim on inconstancy (B. 110), each of its three terms recast; the Circle repeats Tolstoy's Thoughts of Wise Men (1903), August 29, word for word. 'L’inconstance' becomes people who «ищут удовольствий, бросаясь из стороны в сторону» (seek pleasures, rushing from side to side); 'le sentiment de la fausseté des plaisirs présents' (the feeling that present pleasures are false) becomes «чувствуют пустоту своей жизни» (they feel the emptiness of their life); and 'l’ignorance de la vanité des plaisirs absents' (ignorance of the vanity of pleasures not yet had) becomes «не чувствуют еще пустоты той новой потехи, которая их притягивает» (they do not yet feel the emptiness of the new amusement that draws them). The match rests on this structure, the only one of its kind in the Pensées. Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
Two lines of a chorus that denies any life after death become a saying: the question put to the hearer, “Dost ask where thou shalt lie when death has claimed thee?”, becomes the general “Where are the dead?”, and the answer, “Where they lie who were never born,” loses its verb of lying: “In the same place as the unborn.”
Original · translated by Frank Justus Miller (Loeb)
Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born.
TolstoyТолстой
Где умершие? Там же, где нерожденные.
Where are the dead? In the same place as the unborn.
From Troades · reworded by Tolstoy .
Original · Latin… quaeris quo iaceas post obitum loco? quo non nata iacent.
Source text: la.wikisource.orgIn English · Frank Justus Miller (Loeb), 1917Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born.
Source text: theoi.comDetails
The words shown were found, word for word, in the saved source text. Troades, lines 407–408, the end of the chorus on death.
The last two lines of the chorus in Seneca's Troades that denies any life after death: "quaeris quo iaceas post obitum loco? quo non nata iacent" (you ask where you will lie after death? where the unborn lie). Miller: "Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born." Tolstoy turns the question addressed to the hearer into a general one, «Где умершие?» (where are the dead?), and answers «Там же, где нерожденные» (in the same place as the unborn), dropping the verb of lying (iacere, to lie dead). In the play the lines close an argument that "post mortem nihil est ipsaque mors nihil" (there is nothing after death, and death itself is nothing, line 397); the Circle prints them on a day whose opening thought calls death the condition of life, and so as a statement that the dead are where they were before birth. Tolstoy's intermediary was not established: the two lines stand in Ramage's Beautiful Thoughts from Latin Authors (p. 355, under Seneca, Troades), on the Jubilee list of his sources, with an English verse rendering ("Ask'st thou, whene'er thou com'st to die, Where thou shalt lie? Where lie the unborn?"), and Montaigne quotes them (Essais I.3; sources/montaigne-essays-en-cotton).
Mazzini’s reply to the socialists, “you are all worshippers of utility,” becomes a statement about a class, “The worshipers of utility have no morality but the morality of profit,” so those he was answering drop out; “That which now destroys Humanity” becomes “Present-day humanity is dying,” and “The kings, princes, and bad governments of the day” become “The despots and princes of this world.” †
Original
you are all worshippers of utility ; you have no other moral than that of interests ; your religion is that of matter. You have found the body of man impoverished and deformed by misery ; and in your imprudent zeal you have said: "Let us heal this body ; when it is strong, fat, and well fed, the soul will come to it."
And I say — you can only heal this body through the soul ; there is the seat of the evil ; the body's ills are only the exterior manifestations of the evil. That which now destroys Humanity is the want of a common Faith ;
In the absence of this religion of the mind, of which nothing has remained but empty forms and corpse-like symbols ; in the consequent absence of all sentiment of duty, of all power of self-sacrifice, man, like the savage, has prostrated himself before dead matter ; he has raised, upon the vacant altar, the idol INTEREST.
The kings, princes, and bad governments of the day have been its high priests ; it is from them that this horrible formula of the morale of interests has taken its rise : each for Ids own — each for himself.
TolstoyТолстой
Поклонники пользы не имеют никакой нравственности, кроме нравственности выгоды, и никакой религии, кроме религии материального блага. Они нашли тело человека изуродованным и истощенным нищетой и в своем необдуманном рвении сказали себе: «Давайте излечим это тело; когда оно будет сильно, жирно, хорошо упитано, то душа вернется в него». А я говорю, что излечить это тело можно, только излечив душу. В ней корень болезни, и телесные недуги являются лишь внешними проявлениями этой болезни. Современное человечество умирает от отсутствия общей веры, связующей землю с небом, вселенную с богом. От отсутствия этой религии духа, от которой остались лишь пустые слова и безжизненные формы, от полного отсутствия сознания долга, способности жертвовать собою, человек, подобно дикарю, пал, распростертый впрах, и воздвиг на пустом алтаре идол «выгоде». Деспоты и князья мира сего стали его первосвященниками. От них-то и возникло отвратительное учение выгоды, гласящее: «Каждый только для своих, каждый только для себя».
The worshipers of utility have no morality but the morality of profit, and no religion but the religion of material good. They found the body of man mutilated and wasted by poverty, and in their thoughtless zeal they said to themselves: “Let us heal this body; when it is strong, fat, and well fed, the soul will return to it.” But I say that this body can be healed only by healing the soul. In it lies the root of the disease, and bodily ailments are only outward manifestations of this disease. Present-day humanity is dying for lack of a common faith binding earth to heaven, the universe to God. For lack of this religion of the spirit, of which only empty words and lifeless forms remain, for utter lack of the consciousness of duty, of the capacity to sacrifice oneself, man, like a savage, has fallen prostrate in the dust and raised on the empty altar an idol “to profit.” The despots and princes of this world have become its high priests. From them arose the loathsome doctrine of profit, which proclaims: “Each only for his own, each only for himself.”
From Reply to Messrs. Doherty and Barmby · reworded by Tolstoy .
Giuseppe Mazzini’s own words… you are all worshippers of utility ; you have no other moral than that of interests ; your religion is that of matter. You have found the body of man impoverished and deformed by misery ; and in your imprudent zeal you have said: "Let us heal this body ; when it is strong, fat, and well fed, the soul will come to it."
And I say — you can only heal this body through the soul ; there is the seat of the evil ; the body's ills are only the exterior manifestations of the evil. That which now destroys Humanity is the want of a common Faith ; …
In the absence of this religion of the mind, of which nothing has remained but empty forms and corpse-like symbols ; in the consequent absence of all sentiment of duty, of all power of self-sacrifice, man, like the savage, has prostrated himself before dead matter ; he has raised, upon the vacant altar, the idol INTEREST.
The kings, princes, and bad governments of the day have been its high priests ; it is from them that this horrible formula of the morale of interests has taken its rise : each for Ids own — each for himself.
Source text: archive.orgMazzini, Doveri dell'uomoCiò che toglie in oggi vita all’Umanità è il difetto d’una fede comune, d’un pensiero adottato da tutti che ricongiunga Terra e Cielo, Universo e Dio.
Privo di fede siffatta, l’uomo si è prostrato davanti alla morta materia, e s’è conservato adoratore dell’idolo Interesse .
E i primi sacerdoti di quel culto fatale furono i re, i principi e i tristi Governi dell’oggi. Essi inventarono l’orribile formula: ciascuno per sè: …
Source text: it.wikisource.orgAnother translation · Mazzini, The Duties of Man, translated by E. A. VenturiDeprived of this common faith, Man has bowed down before the lifeless Matter, and turned worshipper of the idol Self-interest …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Reply to Messrs. Doherty and Barmby (People's Journal, 1847), Life and Writings of Joseph Mazzini, vol. VI, Critical and Literary (London: Smith, Elder, 1891), pp. 198–199; the second half in Mazzini's own Italian, Doveri dell'uomo (1860), ch. XII.
From Mazzini's reply to Doherty and Goodwyn Barmby, who had attacked his articles on Fourierism and Communism; printed in English in the People's Journal (1847) and reprinted in Life and Writings, vol. VI; in Doveri dell'uomo (1860), ch. XII, Mazzini quotes its second half in Italian as words he wrote 'twenty years ago'. The Russian follows the longer English text (its «Каждый только для своих, каждый только для себя» is 'each for his own — each for himself', where the Italian has only 'ciascuno per sè'; the scan reads 'Ids'). Tolstoy changes the address: Mazzini says to the Fourierists, Saint-Simonians, and Communists 'you are all worshippers of utility; you have no other moral than that of interests; your religion is that of matter'; the Russian makes them a class in the third person, «Поклонники пользы не имеют никакой нравственности, кроме нравственности выгоды, и никакой религии, кроме религии материального блага» (the worshippers of utility have no morality but that of gain and no religion but that of material good), and so drops the socialists Mazzini was answering. 'That which now destroys Humanity' becomes «Современное человечество умирает» (modern humanity is dying); 'empty forms and corpse-like symbols' «пустые слова и безжизненные формы» (empty words and lifeless forms); 'has prostrated himself before dead matter' «пал, распростертый впрах» (has fallen prostrate in the dust), without the dead matter; and 'the kings, princes, and bad governments of the day' «Деспоты и князья мира сего» (the despots and princes of this world). The rest is close. The Jubilee list names L. P. Nikiforov's Russian selection of Mazzini («Избранные мысли», Посредник, 1905), not seen, which was probably Tolstoy's text. The Jubilee commentary (vol. 42) quotes Tolstoy's diary for 15 September 1904, written while he was making extracts for the Circle: «читаю Амиеля, Карлейля, Мадзини».
Gladwin’s “I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes” becomes “I gave thanks to God that I had both legs, and lacked only shoes to put on them”: the reason for the thanks is spelled out, and the patience goes; “nor murmured at the ordinances of Heaven, excepting once” becomes a statement and its exception, “or murmur. But once … I murmured.”
Original · translated by Francis Gladwin
I NEVER complained of the vicissitudes of fortune, nor murmured at the ordinances of Heaven, excepting once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a man who had no feet.
TolstoyТолстой
Я не жаловался на судьбу и не роптал. Но один раз, когда я был разут и не на что было купить обуви, я возроптал. Я вошел тогда с тяжелым сердцем в большую мечеть в Куфа, и вот в мечети я увидал человека без ног. И я возблагодарил бога за то, что у меня были обе ноги, а только не было башмаков, чтобы обуть их.
I did not complain of my fate or murmur. But once, when I was barefoot and had nothing to buy shoes with, I murmured. Then, with a heavy heart, I went into the great mosque at Kufa, and there in the mosque I saw a man without legs. And I gave thanks to God that I had both legs, and lacked only shoes to put on them.
From Gulistan · reworded by Tolstoy .
What Tolstoy read · Moncure Daniel Conway, The Sacred Anthology: A Book of Ethnical ScripturesI never complained of the vicissitudes of fortune, …
… once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a …
… man who had no feet. I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes.
Source text: archive.orgOriginal · Persianهرگز از دورِ زمان ننالیده بودم و روی از گردشِ آسمان در هم نکشیده، مگر وقتی که پایم برهنه مانده بود و استطاعتِ پایپوشی نداشتم.
به جامعِ کوفه درآمدم دلتنگ، یکی را دیدم که پای نداشت.
سپاسِ نعمتِ حق به جای آوردم و بر بیکفشی صبر کردم.
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806I NEVER complained of the vicissitudes of fortune, nor murmured at the ordinances of Heaven, excepting once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a man who had no feet.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan (1258), chapter III, «On the Excellence of Contentment», ch. III, story 19 in Gladwin (18 in Ganjoor); Conway, The Sacred Anthology (1874), no. DXX, «Contentment», pp. 318–319.
Saadi's story of the shoes (Gulistan III), in Gladwin's English as Conway's Sacred Anthology prints it, without the verses that follow in the Gulistan: Conway ends where Tolstoy ends. The story is kept close until its last sentence. Gladwin's 'I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes' (Saadi: «سپاسِ نعمتِ حق به جای آوردم و بر بیکفشی صبر کردم», I gave thanks for God's bounty and bore my shoelessness patiently) becomes «И я возблагодарил бога за то, что у меня были обе ноги, а только не было башмаков, чтобы обуть их» (and I thanked God that I had both feet and only lacked shoes to put on them): the reason for the thanks is spelled out, and the patience goes. Earlier, 'nor murmured at the ordinances of Heaven, excepting once' is split into «и не роптал. Но один раз … я возроптал» (and did not murmur. But once … I murmured). The signature «Мади» is no known name; the Jubilee index lists it without identification (vol. 42, p. 41). It may be a misreading of «Саади»; the text is certainly Saadi's. The English is Gladwin's translation of 1806, in the Boston edition of 1865 that Conway used.
Translation note. Kufa is a city in Iraq, on the Euphrates.
Edith’s chant in Longfellow’s verse drama becomes counsel to the reader: “Let us, then, labor for an inward stillness” becomes “Try to establish within yourself an inner stillness,” “an inward healing” drops out, and “God alone speaks in us” becomes “God himself speaks in us.”
Original
Let us, then, labor for an inward stillness, — An inward stillness and an inward healing ; That perfect silence where the lips and heart Are still, and we no longer entertain Our own imperfect thoughts and vain opinions, But God alone speaks in us, and we wait In singleness of heart, that we may know His will, and in the silence of our spirits, That we may do His will, and do that only !
TolstoyТолстой
Постарайся устанавливать в себе внутреннюю тишину и то совершенное молчание и уст и сердца, когда мы больше не заняты нашими несовершенными мыслями и тщеславными суждениями, но когда сам бог говорит в нас и мы в простоте сердца прислушиваемся к выражению его воли для того, чтобы, при молчании нашем, мы бы могли исполнить его одну волю.
Try to establish within yourself an inner stillness and that perfect silence of both lips and heart when we are no longer occupied with our imperfect thoughts and vain judgments, but when God himself speaks in us and we, in simplicity of heart, listen for the expression of his will, so that in our silence we may fulfill his will alone.
From The New-England Tragedies · reworded by Tolstoy .
Longfellow’s own wordsLet us, then, labor for an inward stillness, — An inward stillness and an inward healing ; That perfect silence where the lips and heart Are still, and we no longer entertain Our own imperfect thoughts and vain opinions, But God alone speaks in us, and we wait In singleness of heart, that we may know His will, and in the silence of our spirits, That we may do His will, and do that only !
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The New-England Tragedies (Boston: Ticknor and Fields, 1868), 'John Endicott', Act I, scene iii, p. 21, Edith's chant at the Quakers' meeting in Upsall's house.
The last nine lines of Edith's chant, a Quaker's words in Longfellow's verse drama, made prose and changed in three places. 'Let us, then, labor for an inward stillness' becomes 'Try to establish in yourself an inner stillness' (Постарайся устанавливать в себе внутреннюю тишину), so the speaker's 'us' becomes a counsel to the reader, though Tolstoy's 'we' returns in the next clause; 'an inward stillness and an inward healing' loses 'an inward healing'. 'Our own imperfect thoughts and vain opinions' becomes 'our imperfect thoughts and vainglorious judgments' (тщеславными суждениями). 'But God alone speaks in us' becomes 'but when God himself speaks in us' (сам бог), so 'alone' is lost. 'We wait in singleness of heart, that we may know His will' becomes 'we in simplicity of heart listen for the expression of His will'; 'and in the silence of our spirits, that we may do His will, and do that only' becomes 'so that, in our silence, we might fulfil His one will'. The chant's first four lines (we grope in the dark near the partition-wall of Life and Death) are left out. The lines circulated on their own under Longfellow's name, often as a prayer, so Tolstoy may have met them in an anthology; none was identified. No printable.
“Faith keeps many doubts in her pay” becomes “True faith is always attended by doubts”: the image of doubts in faith’s pay is replaced, and “true” and “always” are added; “in his wisest moment” becomes “in his very best moments.”
Original
The wise can afford to doubt in his wisest moment.
The easiness of doubt is the ground of his assurance.
Faith keeps many doubts in her pay.
If I could not doubt I should not believe.
TolstoyТолстой
Мудрый человек может сомневаться в самые свои хорошие минуты. Беспрепятственность сомнения составляет основу его уверенности. Истинная вера всегда сопутствуема сомнениями. Если бы я не мог сомневаться, я бы не верил.
A wise man may doubt in his very best moments. The unhindered freedom of his doubt forms the basis of his assurance. True faith is always attended by doubts. If I could not doubt, I would not believe.
From Journal, 24 March 1842, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayThe wise man can afford to doubt in his wisest moment.
The easiness of doubt is the grounds of his assurance.
Faith keeps many doubts in her pay. If I could not doubt I should not believe.
Source text: archive.orgThoreau’s own wordsThe wise can afford to doubt in his wisest moment.
The easiness of doubt is the ground of his assurance.
Faith keeps many doubts in her pay.
If I could not doubt I should not believe.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 24 March 1842, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), p. 222, after the 'Veeshnoo Sarma'.
Close in three sentences, changed in one. Tolstoy follows the calendar's 'The wise man' (Blake's printing of the journal has 'The wise'). 'In his wisest moment' becomes «в самые свои хорошие минуты» (in his very best moments); 'The easiness of doubt is the ground of his assurance' becomes «Беспрепятственность сомнения составляет основу его уверенности» (the freedom of his doubt is the basis of his certainty). 'Faith keeps many doubts in her pay' becomes «Истинная вера всегда сопутствуема сомнениями» (true faith is always accompanied by doubts): the image of faith keeping doubts in her pay is replaced, and 'true' and 'always' are added. 'If I could not doubt I should not believe' is kept word for word.
What Marcus calls only “the thing which is hidden within,” which “pulls the strings,” is named: “Man lives by understanding”; “the power of persuasion” drops out, “never include the vessel” becomes “Never ascribe the properties of life to the body,” and the comparison is turned round: without understanding the body’s shell “is like a shuttle without a weaver.” †
Original · translated by George Long
Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man.
In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it.
For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.
TolstoyТолстой
Разумением жив человек. Никогда не приписывай свойства жизни телу — сосуду, заключающему в себе эту внутреннюю силу. Вся оболочка человека жива лишь этой силой разумения; без нее она — как челнок без ткача, перо без писца.
Man lives by understanding. Never ascribe the properties of life to the body — the vessel that holds this inner power. The whole outer shell of man is alive only through this power of understanding; without it, the shell is like a shuttle without a weaver, a pen without a scribe.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜέμνησο ὅτι τὸ νευροσπαστοῦν ἐστιν ἐκεῖνο τὸ ἔνδον ἐγκεκρυμμένον· ἐκεῖνο ῥητορεία, ἐκεῖνο ζωή, ἐκεῖνο, εἰ δεῖ εἰπεῖν, ἄνθρωπος.
… μηδέποτε συμπεριφαντάζου τὸ περικείμενον ἀγγειῶδες καὶ τὰ ὀργάνια ταῦτα τὰ περιπεπλασμένα·
… ἐπεί τοι οὐ μᾶλλόν τι τούτων ὄφελός ἐστι τῶν μορίων χωρὶς τῆς κινούσης καὶ ἰσχούσης αὐτὰ αἰτίας, ἢ τῆς κερκίδος τῇ ὑφαντρίᾳ καὶ τοῦ καλάμου τῷ γράφοντι καὶ τοῦ μαστιγίου τῷ ἡνιόχῳ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man.
In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it.
For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазумением жив человек. Никогда не приписывай свойства жизни телу — сосуду, заключающему в себе эту внутреннюю силу. Вся оболочка человека жива лишь этой силой разумения, без нее она, как челнок без ткача, перо без писца.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.38.
Thoughts of Wise Men (1903), 29 December, word for word but for the punctuation of the last clause («; без нее она — как челнок» for «, без нее она, как челнок»). Marcus: "Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe ... there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip." The Russian opens with «Разумением жив человек» (man lives by reason) for "this is life, this ... is man", naming as reason (разумение) what Marcus calls only the hidden thing that pulls the strings, and drops "the power of persuasion" (ῥητορεία). "Never include the vessel" becomes «Никогда не приписывай свойства жизни телу — сосуду» (never ascribe the properties of life to the body, the vessel); the axe and the driver's whip are left out; and the comparison is turned round: Marcus says the bodily parts are of no more use without their mover than the shuttle without the weaver, the Russian that the body without reason is «как челнок без ткача, перо без писца» (like a shuttle without a weaver, a pen without a writer). The 1903 Marcus Aurelius came from Urusov's translation (Posrednik), not compared (the saved scan has no text layer).
Ruskin’s image of true science, “the path-maker among the mountains for the feet of those who publish peace,” kept in Tolstoy’s 1903 version, becomes plain statement: true science “always furthers” religion; “physical science,” also kept in 1903, becomes “the sciences.”
Original
How strange it seems that physical science should ever have been thought adverse to religion!
The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth; but sincerity of science, so far from being hostile, is the path-maker among the mountains for the feet of those who publish peace.
TolstoyТолстой
Странно думать, что науки могут когда-нибудь быть враждебны религии. Науки, если они тщеславны, становятся враждебны не только религии, но и истине; истинная же наука не только не враждебна религии, но всегда содействует ей.
It is strange to think that the sciences could ever be hostile to religion. The sciences, if they are vain, become hostile not only to religion but to truth as well; true science, on the other hand, is not only not hostile to religion but always furthers it.
From Gothic Architecture and the Oxford Museum, letter to H. W. Acland · reworded by Tolstoy .
John Ruskin’s own wordsHow strange it seems that physical science should ever have been thought adverse to religion!
The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth; but sincerity of science, so far from being hostile, is the path-maker among the mountains for the feet of those who publish peace.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСтранно думать, что физические науки могут когда-нибудь быть враждебны религии.
Науки, как и всё тщеславное, враждебны не только религии, но и истине; истинная же наука не только не враждебна религии, но и прокладывает в горах тропинку для идущих вещать мир.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Gothic Architecture and the Oxford Museum, letter to H. W. Acland (20 January 1859), first printed in H. W. Acland and J. Ruskin, The Oxford Museum (1859), pp. 60–90; here from Arrows of the Chace, vol. I (1880), section VI 'Architecture'.
Changed, and changed again between 1903 and the Circle. Ruskin finds it strange that physical science 'should ever have been thought adverse to religion': the error is people's opinion of science. Tolstoy finds it strange that sciences «могут когда-нибудь быть враждебны религии» (could ever be hostile to religion). 'The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth' becomes «Науки, если они тщеславны, становятся враждебны не только религии, но и истине» (sciences, if they are vain, become hostile not only to religion but to truth); 'sincerity of science, so far from being hostile' becomes «истинная же наука не только не враждебна религии» (true science is not only not hostile to religion); and Ruskin's image, 'the path-maker among the mountains for the feet of those who publish peace' (after Isaiah 52:7), becomes «всегда содействует ей» (always assists it). Thoughts of Wise Men (1903), 27 October, is nearer the English: it keeps «физические науки» (physical sciences), «как и всё тщеславное» (like everything vain) for 'like every other pride', and the image, «прокладывает в горах тропинку для идущих вещать мир».
Williams’s English, which Tolstoy follows, already has “struggle for existence” where Plutarch has madness and frenzy (Goodwin: “a certain ravenousness and frenzy”); Tolstoy spells out the bloodshed, adding “in order to feed on the flesh of animals” and “without the flesh of animals,” and gives in Plutarch’s own voice what Plutarch has the first men say. †
Original · translated by William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V)
But whence is it that a certain ravenousness and frenzy drives you in these happy days to pollute yourselves with blood, since you have such an abundance of things necessary for your subsistence? Why do you belie the earth as unable to maintain you?
TolstoyТолстой
Какая борьба за существование или какое неудержимое безумие понудило вас обагрить ваши руки кровью, чтобы питаться мясом животных? Зачем вы, пользующиеся всем необходимым и всеми удобствами существования, делаете это? Зачем клевещете вы на землю, как будто она не в состоянии без мяса животных питать вас?
What struggle for existence or what ungovernable madness drove you to stain your hands with blood in order to feed on the flesh of animals? Why do you, who enjoy all the necessities and all the comforts of existence, do this? Why do you slander the earth, as though it could not feed you without the flesh of animals?
From De esu carnium · reworded by Tolstoy .
What Tolstoy read · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…But what struggle for existence, or what goading madness has incited you to imbrue your hands in blood — you who have, we repeat, a superabundance of all the necessaries and comforts of existence ?
Why do you belie the Earth …
… as though it were unable to feed and nourish you ?
Source text: archive.orgOriginal · Ancient Greek… ὑμᾶς δὲ τοὺς νῦν τίς λύσσα καὶ τίς οἶστρος ἄγει πρὸς μιαιφονίαν, οἷς τοσαῦτα περίεστι τῶν ἀναγκαίων; τί καταψεύδεσθε τῆς γῆς ὡς· τρέφειν μὴ δυναμένης;
Source text: raw.githubusercontent.comIn English · William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V), 1874But whence is it that a certain ravenousness and frenzy drives you in these happy days to pollute yourselves with blood, since you have such an abundance of things necessary for your subsistence? Why do you belie the earth as unable to maintain you?
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 2 (994a).
From Howard Williams's English of Plutarch in The Ethics of Diet (1883), whose Russian translation, «Этика пищи» (Posrednik, 1893), is on the Jubilee list of Tolstoy's sources: "But what struggle for existence, or what goading madness has incited you to imbrue your hands in blood — you who have, we repeat, a superabundance of all the necessaries and comforts of existence? Why do you belie the Earth as though it were unable to feed and nourish you?" «Какая борьба за существование или какое неудержимое безумие понудило вас обагрить ваши руки кровью» renders Williams word for word, and "struggle for existence" is Williams's: Plutarch asks "what madness and what frenzy" (τίς λύσσα καὶ τίς οἶστρος) drives the men of now to bloodshed, as Goodwin's "a certain ravenousness and frenzy" shows. Tolstoy adds «чтобы питаться мясом животных» (to feed on the flesh of animals) and «без мяса животных» (without the flesh of animals), makes "you who have a superabundance" a question of its own, «Зачем вы, пользующиеся всем необходимым и всеми удобствами существования, делаете это?» (why do you, who enjoy every necessity and comfort of existence, do this?), and leaves out "we repeat". In Plutarch these are the words of the first men, who ate flesh from want, addressed to the men of his day; the Circle gives them in Plutarch's own voice. Williams prints the Greek of "belie the Earth" in brackets, unreadable in the scan, so the excerpt is cut around it. The Russian «Этика пищи» was not consulted.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод.
2. A lesson addedДобавлен вывод
The source gives the thought; Tolstoy adds the moral, or retells it so the moral is plain.Источник дает мысль; Толстой добавляет вывод или пересказывает так, чтобы вывод был ясен.
Adds 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.” †
Original
The 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.
TolstoyТолстой
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.
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 .
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.
Adds “Be attentive to your thoughts — they are the beginning of deeds.”
Original · translated by James Legge
That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
TolstoyТолстой
То, что еще спокойно, может быть удержано в покое. То, что еще не появилось, может быть легко предупреждено. То, что еще слабо, может быть легко сломано. То, чего еще мало, может быть легко рассеяно.
Заботьтесь о вещах прежде, чем они существуют. Учреждайте порядок прежде, чем начнутся беспорядки.
Толстое дерево началось с тонкого прута. Девятиэтажная башня началась с кладки малых кирпичей. Путешествие в тысячу верст начинается с одного шага. Будьте внимательны к своим мыслям — они начало поступков.
What is still at rest can be kept at rest. What has not yet appeared can easily be forestalled. What is still weak can easily be broken. What is still small can easily be scattered.
Take care of things before they exist. Set up order before disorder begins.
The thick tree began as a thin twig. The nine-story tower began with the laying of small bricks. A journey of a thousand versts begins with a single step. Be attentive to your thoughts — they are the beginning of deeds.
From Tao Te Ching · reworded by Tolstoy .
Original · Classical Chinese其安易持，其未兆易謀。
其脆易泮，其微易散。
為之於未有，
治之於未亂。
合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。
Source text: zh.wikisource.orgIn English · James Legge, 1891That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 64 (first half).
Signed 'after Lao-Tzu'. The first half of ch. 64 is followed closely (the 'heap of earth' becomes 'small bricks', 'a thousand li' 'a thousand versts'); the closing 'Be attentive to your thoughts: they are the beginning of deeds' is Tolstoy's own moral, not in the chapter.
Translation note. A verst is a Russian measure of about two-thirds of a mile; Tolstoy russifies the familiar “thousand li”.
Adds a bright road opening “where no way out was to be seen.”
Original · translated by George Long
for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.
TolstoyТолстой
Препятствие на пути добра, преодоленное напряжением духа, придает мне новые силы; то что грозило быть преградой к достижению добра, само становится добром, и светлый путь открывается внезапно там, где не видно было исхода.
An obstacle on the way of good, overcome by an effort of the spirit, gives me new strength; what threatened to be a barrier to reaching the good itself becomes a good, and a bright way opens suddenly where no way out was to be seen.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… περιτρέπει γὰρ καὶ μεθίστησι πᾶν τὸ τῆς ἐνεργείας κώλυμα ἡ διάνοια εἰς τὸ προηγούμενον καὶ πρὸ ἔργου γίνεται τὸ τοῦ ἔργου τούτου ἐφεκτικὸν καὶ πρὸ ὁδοῦ τὸ τῆς ὁδοῦ ταύτης ἐνστατικόν.
Source text: raw.githubusercontent.comIn English · George Long, 1862… for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, V.20.
Marcus speaks of men who obstruct one's proper acts; Tolstoy keeps only the core (the hindrance becomes a furtherance) and adds 'by an effort of spirit... gives me new strength' and the closing image of a bright road opening suddenly where no way out was seen, which is not in Marcus. Cf. also VIII.32 and VIII.35 for the same idea.
Two sentences of “Self-Reliance” are expanded into a lesson on the soul’s source.
Original
But 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.
TolstoyТолстой
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.
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 .
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.
Adds “Almost all people are in the one blindness or the other.”
Original · translated by W. F. Trotter
If it is an extraordinary blindness to live without investigating what we are, it is a terrible one to live an evil life, while believing in God.
TolstoyТолстой
Если неестественно ослепление людей, не старающихся узнать смысл своей жизни, то еще ужаснее ослепление верующих в бога и живущих дурно. Почти все люди находятся в том или другом ослеплении.
If the blindness of people who do not try to learn the meaning of their life is unnatural, still more terrible is the blindness of those who believe in God and live badly. Almost all people are in the one blindness or the other.
From Pensées · reworded by Tolstoy .
Original · FrenchSi c'est un aveuglément surnaturel de vivre sans chercher ce qu'on est, c'en est un terrible de vivre mal, en croyant Dieu.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910If it is an extraordinary blindness to live without investigating what we are, it is a terrible one to live an evil life, while believing in God.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 495 (Section VII); Trotter 495.
The first sentence is B. 495, with Pascal's 'supernatural blindness' rendered 'unnatural' («неестественно») and 'without seeking what one is' as 'without trying to learn the meaning of their life'. The second sentence ('almost all people are in one blindness or the other') is not in Pascal's fragment in the Brunschvicg edition; it is either Tolstoy's own or from the edition he read.
The argument is restated as a law, with “the joy of labor” added.
Original · Russian
В поте лица твоего снеси хлеб твой, дондеже возвратишися в землю, от нее же взят
Поэтому я лучше за деньги найму другую женщину родить для меня дитя, или за деньги куплю готового ребенка, и он будет мой собственный, как и тот, которого я сама рожу.
Собери со всего света сокровища и отдай их за дитя, а оно не будет твоим, а как было чужое, так чужим тебе и останется.
Также и муж: и он тоже может отказаться от хлебной работы, купить деньгами один фунт хлеба; а он как был чужой, так и будет чужим.
TolstoyТолстой
«В поте лица снеси хлеб твой». Это неизменный закон физический. Женщине дан закон родить, мужчине работать. Женщина не может освободиться от своего закона. Если она усыновит не ею рожденного ребенка, это будет все-таки чужой ребенок, и она лишится радости материнства. То же с трудами мужчин. Если мужчина ест хлеб, выработанный не им, он лишается всей радости труда.
“In the sweat of thy face eat thy bread.” This is an unchanging physical law. To woman is given the law of giving birth, to man the law of working. A woman cannot free herself from her law. If she adopts a child not born of her, it will still be another’s child, and she will lose the joy of motherhood. So it is with the labors of men. If a man eats bread he has not worked for, he loses all the joy of labor.
From «Трудолюбие и тунеядство, или Торжество земледельца» · reworded by Tolstoy .
Original · RussianВ поте лица твоего снеси хлеб твой, дондеже возвратишися в землю, от нее же взят …
Поэтому я лучше за деньги найму другую женщину родить для меня дитя, или за деньги куплю готового ребенка, и он будет мой собственный, как и тот, которого я сама рожу.
Собери со всего света сокровища и отдай их за дитя, а оно не будет твоим, а как было чужое, так чужим тебе и останется.
Также и муж: и он тоже может отказаться от хлебной работы, купить деньгами один фунт хлеба; а он как был чужой, так и будет чужим.
Source text: az.lib.ruDetails
The words shown were found, word for word, in the saved source text. «Трудолюбие и тунеядство, или Торжество земледельца» (written 1880s; Posrednik, 1906, with Tolstoy's preface), the epigraph (Gen. 3:19) and §§ 11-14.
A summary in Tolstoy's words of Bondarev's argument from Eve's and Adam's 'penances': a woman cannot buy a child and make it hers ('as it was another's, so it remains another's to you'), and a man cannot buy bread with money and make it his ('as it was another's, so it stays another's'). Tolstoy states it as 'an unchanging physical law' and replaces Bondarev's 'it stays another's' with the loss of 'the joy of motherhood' and 'all the joy of labour', which are not in Bondarev. The 1888 abridgment in «Русское дело», edited by Tolstoy, was not checked. No public-domain English translation is given (the 1890 English versions were made from the French).
Translation note. Genesis 3:19, quoted in Church Slavonic («снеси», “eat”); the KJV has “In the sweat of thy face shalt thou eat bread”.
The sage’s verse becomes a prose answer, and the moral a sentence of its own.
Original
Once upon a time the fishes of a certain river took counsel together, and said,
They tell us that our life and being is from the water, but we have never seen water, and know not what it is
heard that there dwelleth in the sea a very wise and learned fish who knoweth all things ; let us journey to him, and ask him to shew us water, or explain unto us what it is.
Ye live in God, yet know him not.
TolstoyТолстой
Услышали раз рыбы в реке, что люди говорят, что рыбы могут жить только в воде. И, услыхав это, рыбы очень удивились и стали спрашивать друг у друга, не знает ли кто, что такое вода. Тогда одна умная рыба сказала: «Говорят, в море живет старая мудрая и ученая рыба, она всё знает, поплывем к ней и спросим у нее, что такое вода». И вот поплыли рыбы в море к тому месту, где жила мудрая рыба, и спросили ее, что такое вода и как узнать ее. И старая мудрая рыба сказала: «Вода — это то, чем мы живем, в чем живем. Вы оттого и не знаете воды, что живете в ней и живете ею».
Так и люди не знают бога, тогда как — живут им и живут в нем.
Once the fish in a river heard people saying that fish can live only in water. And when they heard this, the fish were greatly astonished and began asking one another whether anyone knew what water was. Then one clever fish said, “They say that in the sea there lives an old fish, wise and learned, that knows everything; let us swim to it and ask it what water is.” And so the fish swam to the sea, to the place where the wise fish lived, and asked it what water was and how to come to know it. And the old wise fish said, “Water is that by which we live, in which we live. You do not know water precisely because you live in it and live by it.”
So too people do not know God, and yet — they live by him and live in him.
Sufi.
From 'The Parable of the Fishes', in E. H. Palmer, Oriental Mysticism: a treatise on the Sufi… · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyOnce upon a time the fishes of a certain river took counsel together, and said, …
… there dwelleth in the sea a very wise and learned fish who knoweth all things ; let us journey to him, and ask him to show us water, or explain unto us what it is.
Ye live in God, yet know him not.
Source text: archive.orgSufi’s own wordsOnce upon a time the fishes of a certain river took counsel together, and said, …
They tell us that our life and being is from the water, but we have never seen water, and know not what it is …
… heard that there dwelleth in the sea a very wise and learned fish who knoweth all things ; let us journey to him, and ask him to shew us water, or explain unto us what it is.
Ye live in God, yet know him not.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. 'The Parable of the Fishes', in E. H. Palmer, Oriental Mysticism: a treatise on the Sufiistic and Unitarian theosophy of the Persians (Cambridge, 1867), ch. I; reprinted by Conway, The Sacred Anthology, no. CIX, Palmer pp. 48-49; Conway (1874) no. CIX 'The Unrecognised' (index: Persian).
The story follows Palmer/Conway closely up to the wise fish's answer. There the sage replies in verse ('O ye who seek to solve the knot! Ye live in God, yet know him not. Ye sit upon the river's brink, Yet crave in vain a drop to drink ...'); Tolstoy replaces the verse with a prose answer ('water is that by which and in which we live; you do not know it because you live in it') and adds the moral as a separate paragraph ('so people do not know God, though they live by him and in him'). Palmer's ironic close (the fishes go home satisfied, 'since thou hast shown us what water is not') is dropped.
Adds “men will only wonder why their forefathers labored so long over these useless, evil works.”
Original
Love 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.
TolstoyТолстой
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.
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 .
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.
Adds “do not listen to the end, and try to forget what you have heard,” and a closing lesson: a spiteful word about one’s neighbor hurts “as if you had struck yourself.”
Original
On hearing persons talk of man's wickedness, par take not their pleasure.
On hearing men speak of the virtues of mankind, approve, follow, and rejoice therein.
On hearing of the wickedness of mankind, let it be to you as thorns penetrating the back.
Then the heart will never cease thinking thereon, and the feet never cease walking in the right path.
TolstoyТолстой
Когда услышишь, как люди говорят о порочности других людей, не разделяй их удовольствия. Когда услышишь о дурных делах людей, не дослушивай до конца и старайся забыть то, что услышал. Слушая же разговоры о добродетели людей, запоминай и рассказывай.
Делай так, и скоро ты так привыкнешь к этому, что когда услышишь о зле людей, то это будет для тебя так же больно, как если бы бранили тебя самого, и, когда сорвется у тебя с языка злое слово о ближнем, тебе будет это так же больно, как если бы ты сам ударил себя.
When you hear people talk of the depravity of others, do not share their pleasure. When you hear of people’s bad deeds, do not listen to the end, and try to forget what you have heard. But when you listen to talk of people’s virtue, remember it and tell it to others.
Do this, and you will soon grow so used to it that when you hear of the evil in people, it will hurt you as much as if you yourself were being reviled, and when a spiteful word about your neighbor slips from your tongue, it will hurt you as much as if you had struck yourself.
From Moncure D. Conway, The Sacred Anthology · reworded by Tolstoy .
From an Eastern language’s own wordsOn hearing persons talk of man's wickedness, par take not their pleasure.
On hearing men speak of the virtues of mankind, approve, follow, and rejoice therein.
On hearing of the wickedness of mankind, let it be to you as thorns penetrating the back.
Then the heart will never cease thinking thereon, and the feet never cease walking in the right path.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Moncure D. Conway, The Sacred Anthology (London, Trübner, 1874), no. CCCCXXXI 'Mankind', Conway p. 284; margin 'Chinese', with an author's name read by the scan as 'Kang-Tsze Chow'.
Built on three of Conway's sentences: 'on hearing persons talk of man's wickedness, partake not their pleasure'; 'on hearing men speak of the virtues of mankind, approve, follow, and rejoice therein' (Tolstoy: 'remember it and tell it'); and 'on hearing of the wickedness of mankind, let it be to you as thorns penetrating the back', which becomes the promise that hearing of evil will hurt 'as if you yourself were abused'. Tolstoy adds 'do not listen to the end and try to forget it' and the last clause (an evil word about a neighbour will hurt like striking yourself); he drops slander and flattery, the rejoicing over good men and good principles, and the garland of flowers. Conway's source is marked only 'Chinese' with a name the scan garbles; it was not identified.
Ballou’s opening question, how many it takes “to annul the commandments of God,” becomes the closing one, the argument’s conclusion.
Original
How many does it take to annul the commandments of God, and render that lawful, which HE has forbidden? How many does it take to metamorphose wickedness into righteousness?
One man must not kill. If he does it is murder. Two, ten, one hundred men, acting on their own responsibility, must not kill. If they do, it is still murder. But a state or nation may kill as many as they please, and it is no murder. It is just, necessary, commendable and right. Only get people enough to agree to it, and the butchery of myriads of human beings is perfectly innocent.
But how many does it take? This is the question. Just so with theft, robbery, burglary, and all other crimes.
Non-Resistance Tract No. II
TolstoyТолстой
Один человек не должен убивать. Если он убил, он преступник, он убийца. Два, десять, сто человек, если они делают это, они убийцы. Но государство или народ может убивать сколько он хочет, и это не будет убийство, а хорошее, доброе дело. Только собрать побольше народа, и бойня десятков тысяч людей становится невинным делом. Но сколько именно нужно людей для этого? Вот в чем вопрос. Один не может красть, грабить, но целый народ может. Но сколько именно нужно для этого? Почему один, десять, сто человек не должны нарушать законы бога, а очень много могут?
One man must not kill. If he has killed, he is a criminal, he is a murderer. Two, ten, a hundred men, if they do it, are murderers. But a state or a nation may kill as many as it likes, and this will not be murder, but a good, kind deed. Only gather enough people together, and the slaughter of tens of thousands of people becomes an innocent affair. But exactly how many people are needed for this? That is the question. One man may not steal or rob, but a whole nation may. But exactly how many are needed for this? Why must one, ten, a hundred men not break the laws of God, while very many may?
From How Many Does It Take? · reworded by Tolstoy .
Adin Ballou’s own wordsHow many does it take to annul the commandments of God, and render that lawful, which HE has forbidden? How many does it take to metamorphose wickedness into righteousness?
One man must not kill. If he does it is murder. Two, ten, one hundred men, acting on their own responsibility, must not kill. If they do, it is still murder. But a state or nation may kill as many as they please, and it is no murder. It is just, necessary, commendable and right. Only get people enough to agree to it, and the butchery of myriads of human beings is perfectly innocent.
But how many does it take? This is the question. Just so with theft, robbery, burglary, and all other crimes.
Non-Resistance Tract No. II
Source text: web.archive.orgTolstoy’s own version · «Царство Божие внутри вас»Один человек не должен убивать. Если он убил, он преступник, он убийца. Два, десять, сто человек, если они делают это, — они убийцы.
Почему 1, 10, 100 человек не должны нарушать закона бога, а очень много могут?
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. How Many Does It Take? (Non-Resistance Tract No. II, Hopedale, Community Press); Tolstoy's Russian of it in «Царство Божие внутри вас» (1893), ch. I, The tract's first three paragraphs.
The Circle takes Tolstoy's own Russian of 1893 almost word for word. Against Ballou's English it is shortened and reordered: 'If he does it is murder' becomes 'he is a criminal, he is a murderer'; 'acting on their own responsibility' and 'It is just, necessary, commendable and right' are left out; so are man-stealing, the nation that robs a city, the ministers who pray for it, and the paragraphs on Texas and on Alexander's pirate; and Ballou's opening question, 'How many does it take to annul the commandments of God, and render that lawful, which HE has forbidden?', becomes Tolstoy's closing one. The English is the Friends of Adin Ballou's transcription of the Hopedale tract (adinballou.org, saved from the Wayback Machine); no scan of the printed tract was found, and the transcription gives no date. January 22 is one of the days from which the censor removed thoughts in the 1906 first edition (Jubilee vol. 42, § on the editions); the commentary does not say which thoughts, and whether this was one of them was not established.
Adds that the believer “tries by his deeds to build his life out of such thoughts and feelings as best answer to the aims of the good”; belief in the reality of the spirit loses “в действительность этой небесной жизни,” in the reality of this heavenly life, and “имея свободу идти,” having freedom to go, becomes “having in himself the power to go.”
Original · Russian
Все дело в этом: верить или не верить в действительность духа, в действительность этой небесной жизни.
Люди разделяются в духовном отношении на живых и мертвых, т. е. на верующих и неверующих.
Вера в действительность духовной или небесной жизни дает другое направление мыслям человека.
Среди людей нет ни совершенных жителей тьмы, ни совершенных жителей света, а все на распутьи и каждый, имея свободу идти, идет туда или сюда
TolstoyТолстой
Всё дело в том: верить или не верить в действительность духа. Люди разделяются в духовном отношении на живых и мертвых, т. е. на верующих и неверующих.
Неверующий говорит: «Какой там дух... А вот что съел, насладился, то и мое!» И он, много не думая, заботится только о внешнем, делая свои плотские и злые дела, лжет, величается, рабствует и не чувствует в себе потребностей высших: свободы, правды, любви. Такой человек хоронится от света разума, потому что мертв и потому что свет только живому дает жизнь, а мертвое сушит и гноит.
Вера в действительность духовной жизни дает другое направление мыслям человека.
Верующий в духовную жизнь обращает внимание свое во внутрь, старается разобраться в своих чувствах, в своих мыслях, старается направить свою жизнь сообразно с высшими требованиями: сделать ее свободной, правдивой, любовной; старается своими поступками слагать жизнь свою из таких мыслей и чувств, которые наиболее соответствуют целям добра. Такой человек ищет истину и тянется к свету, потому что жизнь духа невозможна без света разума, как жизнь мира видимого невозможна без света солнца.
Среди людей нет ни совершенных жителей тьмы, ни совершенных жителей света, а все на распутье, и каждый, имея в себе власть идти, идет туда или сюда. И всякий, верующий в действительность духа, живущий под светом разума, пребывает в царстве бога и имеет жизнь вечную.
The whole matter lies in this: to believe or not to believe in the reality of the spirit. In the spiritual sense, people are divided into the living and the dead, that is, into believers and unbelievers.
The unbeliever says: “Spirit, indeed… But what I have eaten and enjoyed, that is mine!” And without much thought he cares only for what is outward, doing his carnal and evil deeds; he lies, gives himself airs, is servile, and does not feel in himself the higher needs: for freedom, truth, love. Such a man hides from the light of reason, because he is dead, and because light gives life only to what is living, and withers and rots what is dead.
Faith in the reality of the spiritual life gives a man’s thoughts another direction.
The believer in the spiritual life turns his attention inward, tries to sort out his feelings, his thoughts, tries to direct his life according to the higher demands: to make it free, truthful, loving; he tries by his deeds to build his life out of such thoughts and feelings as best answer to the aims of the good. Such a man seeks the truth and reaches toward the light, because the life of the spirit is impossible without the light of reason, as the life of the visible world is impossible without the light of the sun.
Among people there are neither those who dwell wholly in darkness nor those who dwell wholly in light; all are at the crossroads, and each, having in himself the power to go, goes this way or that. And everyone who believes in the reality of the spirit and lives under the light of reason abides in the kingdom of God and has eternal life.
Buka.
From Кому служить? · reworded by Tolstoy .
Original · RussianВсе дело в этом: верить или не верить в действительность духа, в действительность этой небесной жизни.
Люди разделяются в духовном отношении на живых и мертвых, т. е. на верующих и неверующих.
Вера в действительность духовной или небесной жизни дает другое направление мыслям человека.
Среди людей нет ни совершенных жителей тьмы, ни совершенных жителей света, а все на распутьи и каждый, имея свободу идти, идет туда или сюда …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Кому служить? (printed Burgas, then Moscow, 1920), pp. 120–121 of the Moscow printing.
Found while April was being made (work/april/trace/weekly-goodness.json found the book). Arkhangelsky’s passage, cut and changed. Tolstoy drops «в действительность этой небесной жизни» (in the reality of this heavenly life) and «или небесной» (or heavenly); the unbeliever’s «употребил» (consumed) becomes «насладился» (enjoyed); «Верующий побуждается верою к высшей жизни, в которую верит» (the believer is moved by faith toward the higher life he believes in) becomes «Верующий в духовную жизнь»; «имея свободу идти» (having freedom to go) becomes «имея в себе власть идти» (having in himself the power to go). He leaves out the sentence on the light of reason as the commandment «Я есмь Господь Бог твой» and the closing prophecy that the dead will hear the voice of the spirit, and adds two clauses of his own: «старается своими поступками слагать жизнь свою из таких мыслей и чувств, которые наиболее соответствуют целям добра» and «как жизнь мира видимого невозможна без света солнца». The 1920 text is dated 1906, and Tolstoy read the book in manuscript in 1897 and 1904, so some of these differences may be the author’s later revision.
Translation note. «Бука», given as Tolstoy wrote it, is the pen name of A. I. Arkhangelsky: the Jubilee editors’ list of the Circle’s sources includes his manuscript «Кому служить?» (“Whom to Serve?”), published in Moscow in 1920.
Adds a second paragraph: we must find out what in us is immortal and care for it more than for what is mortal, “yet people usually do exactly the opposite.”
Original · translated by W. F. Trotter
The immortality of the soul is a matter which is of so great consequence to us, and which touches us so profoundly, that we must have lost all feeling to be indifferent as to knowing what it is.
TolstoyТолстой
Кончается ли наша жизнь со смертью, это вопрос самый большой важности, и нельзя не думать об этом. Смотря по тому, верим ли мы или нет в бессмертие, и поступки наши будут разумны или бессмысленны.
Поэтому главная наша забота должна быть в том, чтобы решить вопрос: совсем или не совсем умираем мы в плотской смерти, и, если не совсем, то что именно в нас бессмертно. Когда же мы поймем, что есть в нас то, что смертно, и то, что бессмертно, то ясно, что и заботиться мы в этой жизни должны больше о том, что бессмертно, чем о том, что смертно. Люди же обыкновенно поступают как раз обратно.
Whether our life ends with death is a question of the very greatest importance, and one cannot help thinking about it. According to whether or not we believe in immortality, our actions will be reasonable or senseless.
Therefore our chief concern must be to settle the question whether we die wholly or not wholly in the death of the body, and, if not wholly, what exactly in us is immortal. And once we understand that there is in us that which is mortal and that which is immortal, then it is clear that in this life we must care more for what is immortal than for what is mortal. Yet people usually do exactly the opposite.
From Pensées, ed. Brunschvicg, section III · reworded by Tolstoy .
Original · FrenchL’immortalité de l’âme est une chose qui nous importe si fort, qui nous touche si profondément, qu’il faut avoir perdu tout sentiment pour être dans l’indifférence de savoir ce qui en est.
Ainsi notre premier intérêt et notre premier devoir est de nous éclaircir sur ce sujet, d’où dépend toute notre conduite ; …
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The immortality of the soul is a matter which is of so great consequence to us, and which touches us so profoundly, that we must have lost all feeling to be indifferent as to knowing what it is.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, ed. Brunschvicg, section III, Br. 194.
The first paragraph follows Pascal loosely. The second paragraph’s question of what in us is mortal and what immortal, and the duty to care more for the immortal, are Tolstoy’s, signed «По Паскалю».
Adds a first sentence of Tolstoy’s own, “Man can please God only by a good life,” and widens “good moral conduct” to “a good, pure, kind, humble life.”
Original · translated by J. W. Semple
I lay down the following preliminary position, as one requiring no proof. EVERYTHING MANKIND FANCIES HE CAN DO, OVER AND ABOVE GOOD MORAL CONDUCT, IN ORDER TO MAKE HIMSELF ACCEPTABLE TO GOD, IS MERE FALSE WORSHIP OF THE Deity.
TolstoyТолстой
Человек может угодить богу только хорошей жизнью. И потому всё, чем, кроме хорошей, чистой, доброй, смиренной жизни, человек думает угодить богу, всё это один обман и ложное служение богу.
Man can please God only by a good life. And therefore everything by which man thinks to please God, apart from a good, pure, kind, humble life, all of it is nothing but deception and false service of God.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · reworded by Tolstoy .
Original · GermanIch nehme erstlich folgenden Satz als einen keines Beweises benötigten Grundsatz an: alles, was außer dem guten Lebenswandel der Mensch noch tun zu können vermeint, um Gott wohlgefällig zu werden, ist bloßer Religionswahn und Afterdienst Gottes.
Source text: archive.orgIn English · J. W. Semple, 1838I lay down the following preliminary position, as one requiring no proof. EVERYTHING MANKIND FANCIES HE CAN DO, OVER AND ABOVE GOOD MORAL CONDUCT, IN ORDER TO MAKE HIMSELF ACCEPTABLE TO GOD, IS MERE FALSE WORSHIP OF THE Deity.
Source text: archive.orgTolstoy’s own version · Путь жизниЧеловек может угодить богу только хорошей жизнью. И потому всё то, чем, кроме хорошей, чистой, доброй жизни, человек думает угодить богу, всё это грубый и вредный обман.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, § 2, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 241; Semple (1838), Book IV, Part 2, Section II.
Tolstoy turns Kant's principle into two sentences. He adds a first one of his own deriving it («Человек может угодить богу только хорошей жизнью»), widens "good conduct of life" (dem guten Lebenswandel) to «хорошей, чистой, доброй, смиренной жизни» (good, pure, kind, humble life), and renders "mere religious delusion and pseudo-service of God" (bloßer Religionswahn und Afterdienst Gottes) as «один обман и ложное служение богу» (only a deception and false service of God). Kant's opening ("I take the following as a principle needing no proof") is left out. *The Path of Life* prints it again, ending «грубый и вредный обман».
Translation note. The Russian italic is broken at the commas, and in the digitization also inside two words («угодит_ь», «обма_н»), a slip mended here; the English sets the whole thought as one span.
The chapter’s mutual dependence of reason and a good life is kept, and the last three sentences are added: “The one helps the other,” and each that does not help the other is not real.
Original · translated by James Legge
'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity
TolstoyТолстой
Разум может проясняться только в добром человеке. Человек может быть добрым, только когда в нем прояснен разум. Для доброй жизни нужен свет разума, для света разума нужна добрая жизнь. Одно помогает другому. И потому, если разум не помогает доброй жизни, это не настоящий разум. И если жизнь не помогает разуму, то это не добрая жизнь.
Reason can grow clear only in a good man. A man can be good only when reason has grown clear in him. For a good life the light of reason is needed; for the light of reason a good life is needed. The one helps the other. And so, if reason does not help a good life, it is not real reason. And if life does not help reason, it is not a good life.
From Zhongyong · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …La perfection morale suppose la haute lumière de l'intelligence; la haute lumière de l'intelligence suppose la perfection morale.
Source text: gutenberg.orgIn English · James Legge, 1893'When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Zhongyong (Doctrine of the Mean), ch. 21.
Pauthier's 'perfection morale' becomes 'добрая жизнь' and 'la haute lumière de l'intelligence' 'свет разума'. The mutual dependence is the chapter's; the last three sentences ('Одно помогает другому ...') are Tolstoy's own.
Adds the last clause: once you understand that all passes, “you will know that which is and does not pass away.”
Original · Classical Chinese
佛言：「睹天地念非常，睹山川念非常
TolstoyТолстой
Взгляни на небо и на землю и подумай: всё это преходяще, все эти и горы, и реки, и различные формы жизни, и произведения природы. Всё это преходит. Как только ты ясно поймешь это, тотчас явится просветление, и ты узнаешь то, чтó есть и не преходит.
Look at the sky and at the earth, and consider: all this is passing — all these mountains, and rivers, and the various forms of life, and the works of nature. All this passes away. As soon as you clearly understand this, enlightenment will come at once, and you will know that which is and does not pass away.
From Sutra in Forty-two Sections · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyLet one behold heaven and earth, and think, ' These are impermanent' — and so the mountains and rivers, the varied forms of life and the productions of nature, all passing away! Attaining to this condition of mind, in a moment there will be illumination.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Sutra in Forty-two Sections, the section on impermanence.
Conway's English (after Beal), closely, to 'in a moment there will be illumination'. The last clause, 'и ты узнаешь то, чтó есть и не преходит', is Tolstoy's own. The Chinese ends 'holding the mind thus, one attains the Way quickly'.
Rousseau’s “every idler is a thief” is followed by a lesson of Tolstoy’s own: everyone must learn manual labor, and the joy of rest is the greater the harder the work.
Original · translated by Barbara Foxley
Man in society is bound to work; rich or poor, weak or strong, every idler is a thief.
TolstoyТолстой
Богатый и бедный, сильный и слабый, всякий неработающий человек — негодяй. Всякий человек должен научиться мастерству, настоящему ручному труду. Только работая можно узнать одну из лучших, чистых радостей. Отдых после труда и радость эта тем больше, чем тяжелее труд.
Rich or poor, strong or weak, every man who does not work is a scoundrel. Every man must learn a craft, real manual labor. Only by working can one come to know one of the best, purest joys. Rest after labor, and this joy, are the greater the harder the labor.
From Émile, ou De l’éducation, livre III · reworded by Tolstoy .
Original · FrenchTravailler est donc un devoir indispensable à l’homme social. Riche ou pauvre, puissant ou foible, tout citoyen oisif est un fripon.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911Man in society is bound to work; rich or poor, weak or strong, every idler is a thief.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l’éducation, livre III, Livre III, on the duty of work (1782 edition).
The first sentence is Rousseau’s: "riche ou pauvre, puissant ou foible, tout citoyen oisif est un fripon" (Tolstoy: «негодяй»). The rest (everyone must learn a trade, real handwork; the joy of rest after labor, greater the harder the work) is Tolstoy’s development, signed «По Руссо»; Émile III argues for a manual trade but has no such sentences here.
The cannibals’ reason is dropped, and the anecdote ends in a lesson: they could not understand the traveler’s outcry, as meat-eaters do not understand the vegetarians’ indignation.
Original
visiting a tribe of cannibals in Africa while they were feeding on human flesh
"It is delicious with salt," said the chief.
"This is horrible!" But answers the civilized flesh eater: "It is delicious with salt."
TolstoyТолстой
Один путешественник подошел к африканским людоедам в то время, как они ели какое-то мясо. Он спросил их, что они едят? Они отвечали, что мясо это было человеческое.
«Неужели вы можете есть это?» — вскрикнул путешественник. «Отчего же, с солью очень вкусно», — отвечали ему африканцы. Они так привыкли к тому, что делали, что даже не могли понять, к чему относилось восклицание путешественника.
Так же не понимают мясоеды того возмущения, которое испытывают вегетарианцы, при виде свиней, ягнят, быков, поедаемых только потому, что мясо это вкусно с солью.
A traveler came up to some African cannibals while they were eating some kind of meat. He asked them what they were eating. They answered that the meat was human.
“Can you really eat that?” cried the traveler. “Why not? With salt it is very tasty,” the Africans answered him. They were so used to what they were doing that they could not even understand what the traveler’s exclamation was about.
In just the same way meat-eaters do not understand the indignation that vegetarians feel at the sight of pigs, lambs, and oxen eaten only because their meat is tasty with salt.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
After Lucy Mallory’s own words… visiting a tribe of cannibals in Africa while they were feeding on human flesh …
"It is delicious with salt," said the chief.
"This is horrible!" But answers the civilized flesh eater: "It is delicious with salt."
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal), unsigned editorial paragraph (Portland, Oregon), vol. XV, no. 1, March 1902, p. 10, after 'Mental Creations'.
The same anecdote, retold. Mallory's cannibals give a reason, that men bathe three times a day and animals never; Tolstoy drops it, has the traveller ask what they are eating, and adds that they could not understand his outcry. Her close, 'It would be hard to see where any distinction comes in', becomes Tolstoy's: flesh-eaters do not understand the vegetarians' revulsion at pigs, lambs, and bulls eaten only because the meat tastes good with salt. The paragraph is unsigned among the editor's pages, so the attribution stands.
Adds an opening, “If you want God’s mercy, show your deeds,” and a close: for a rich man, to show love in deed “means to give up his wealth.”
Original · translated by Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff)
Perhaps like that rich man some of my hearers will say, "that we also have kept these, for we neither have robbed, nor killed, nor committed adultery"; yet assuredly thou wilt not be able to say this, that thou hast loved thy neighbor as thou oughtest to have loved him.
Now Christ hath commanded not only this, but something besides. What then is this?
for one who lived in such superfluity, and regarded not others living in poverty,
TolstoyТолстой
Если хочешь милости божьей, покажи дела. Но, может быть, и теперь кто-нибудь, как богатый юноша, скажет: «Я всё исполнил: не крал, не убивал, не любодействовал». Но Христос сказал, что нужно не это только, а еще что-то другое. Что же такое? «Продай, — говорит, — имение твое и дай нищим, и иди за мною» (Мф. гл. 19, ст. 21). Идти же за ним значит — подражать ему в делах. В каких делах? В любви к ближнему. А если юноша, живя в таком изобилии, мог не раздать свое имение бедным, то как же он мог сказать, что любит ближнего? Если любовь сильна и не на одних словах, то она покажет себя на деле. А богатому показать любовь на деле значит — отказаться от богатства.
If you want God’s mercy, show your deeds. But perhaps even now someone, like the rich young man, will say: “I have fulfilled it all: I have not stolen, I have not killed, I have not committed adultery.” But Christ said that not this alone is needed, but something else besides. What, then? “Sell,” he says, “your possessions, and give to the poor, and follow me” (Matthew 19:21). And to follow him means to imitate him in deeds. In what deeds? In love for one’s neighbor. And if the young man, living in such abundance, could refrain from giving away his possessions to the poor, then how could he say that he loved his neighbor? If love is strong, and not in words alone, it will show itself in deed. And for a rich man, to show love in deed means to give up his wealth.
From Homilies on the Gospel of John · reworded by Tolstoy .
In English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889Perhaps like that rich man some of my hearers will say, "that we also have kept these, for we neither have robbed, nor killed, nor committed adultery"; yet assuredly thou wilt not be able to say this, that thou hast loved thy neighbor as thou oughtest to have loved him.
Now Christ hath commanded not only this, but something besides. What then is this?
… for one who lived in such superfluity, and regarded not others living in poverty, …
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily XXXIX (on John 5:23–24), close.
Kept: hearers who say like the rich young man "we have not stolen, killed, or committed adultery"; Christ commanded something more, "Sell what thou hast"; following him means imitating him in deeds; one who lived in such plenty and gave nothing could not love his neighbor. Tolstoy adds the opening ("If you want God's mercy, show deeds") and the close ("for the rich to show love in deed is to give up wealth"), and drops the clause on envy and slander. The Greek was not saved.
Translation note. The rich young man: Matthew 19:16–22. In verse 21 the KJV has “go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”
Adds “true good is good only when it is done not for another but for oneself,” and Marcus’s vine, which “seeks for nothing more” after its grapes, becomes a fruit tree “fully content that those who need its fruit make use of it.”
Original · translated by George Long
One man, when he has done a service to another, is ready to set it down to his account as a favor conferred.
Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done.
A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit.
TolstoyТолстой
Одни люди, если сделают кому-нибудь услугу, ждут себе за это награду или благодарность; другие, хотя и не ждут награды и благодарности, все-таки не забывают того, что они сделали, и считают тех, кому они сделали добро, своими должниками. Но истинное добро — добро только тогда, когда оно сделано не для другого, а для себя, и человек, сделавший его, не ищет награды, а делает добро так, как плодовое дерево, когда оно вырастит свои плоды и вполне довольно тем, что плодами этими пользуются те, кому они нужны.
Some people, when they have done someone a service, expect a reward or gratitude for it; others, though they do not expect reward or gratitude, still do not forget what they have done, and consider those to whom they have done good their debtors. But true good is good only when it is done not for another but for oneself, and the man who has done it seeks no reward but does good as a fruit tree does when it has grown its fruit and is fully content that those who need its fruit make use of it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὉ μέν τίς ἐστιν, ὅταν τι δεξιὸν περί τινα πράξῃ, πρόχειρος καὶ λογίσασθαι αὐτῷ τὴν χάριν.
… ὁ δὲ πρὸς μὲν τοῦτο οὐ πρόχειρος, ἄλλως μέντοι παρ’ ἑαυτῷ ὡς περὶ χρεώστου διανοεῖται καὶ οἶδεν ὃ πεποίηκεν.
… ὁ δέ τις τρόπον τινὰ οὐδὲ οἶδεν ὃ πεποίηκεν, ἀλλὰ ὅμοιός ἐστιν ἀμπέλῳ βότρυν ἐνεγκούσῃ καὶ μηδὲν ἄλλο προσεπιζητούσῃ μετὰ τὸ ἅπαξ τὸν ἴδιον καρπὸν ἐνηνοχέναι.
Source text: raw.githubusercontent.comIn English · George Long, 1862One man, when he has done a service to another, is ready to set it down to his account as a favor conferred.
Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done.
A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть люди, которые, оказав кому-нибудь услугу, тотчас считают себя вправе ожидать за нее награду; другие, не рассчитывая на прямую награду, ни на минуту, однако, не забывают оказанной услуги и в душе своей признают, что у них есть должники; …
… эти подобны виноградной лозе, которая, вырастив свои грозди, вполне удовлетворена тем, что созрел на ней ей одной свойственный плод ее.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, V.6.
Reworked from Tolstoy's version in Thoughts of Wise Men (1903), September 20, which follows V.6 closely. Kept: one man sets a service down as a favour owed him; another does not, but thinks of the man as his debtor. Changed: Marcus's third man "does not even know what he has done" and is "like a vine which has produced grapes, and seeks for nothing more"; the 1903 text keeps the vine. Here the vine becomes «плодовое дерево» (a fruit tree), and its contentment at having borne its own fruit becomes «вполне довольно тем, что плодами этими пользуются те, кому они нужны» (content that those who need its fruit use it). Tolstoy adds a sentence of his own: «Но истинное добро — добро только тогда, когда оно сделано не для другого, а для себя». Marcus's horse, hound, and bee, and his exchange on whether a man should notice his own good act, are dropped.
Adds “With this same bait men too are caught” and a closing lesson, “Do you want to be free? First of all free yourself from the belly”; the slave of his belly who “seldom worships God” becomes “always a slave.”
Original · translated by Francis Gladwin
But for the cravings of the belly, not a bird would have fallen into the snare ; nay, the fowler would not have spread his net.
The belly is chains to the hands and fetters to the feet. He who is a slave to his belly, seldom worships God.
TolstoyТолстой
Если бы не жадность, ни одна птица не попала бы в сети. На эту же приманку ловят и людей. Брюхо — это цепь на руки и кандалы на ноги. Раб брюха — всегда раб. Хочешь быть свободен — прежде всего освобождай себя от брюха. Ешь для того, чтобы утолить голод, а не для того, чтобы получить удовольствие.
If it were not for greed, not one bird would fall into the net. With this same bait men too are caught. The belly is a chain on the hands and fetters on the feet. The slave of the belly is always a slave. Do you want to be free? First of all free yourself from the belly. Eat to satisfy hunger, and not to get pleasure.
From Gulistan · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyBut for the cravings of the belly, not a bird would …
… have fallen into the snare ; nay, the fowler would not have spread his net.
The belly is chains to the hands and fetters to the feet.
He who is a slave to his belly seldom worships God.
Source text: archive.orgOriginal · Persianگر جور شکم نیستی، هیچ مرغ در دام صیاد نیوفتادی بلکه صیاد خود دام ننهادی.
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806But for the cravings of the belly, not a bird would have fallen into the snare ; nay, the fowler would not have spread his net.
The belly is chains to the hands and fetters to the feet. He who is a slave to his belly, seldom worships God.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. VIII, maxim 51 (Gladwin).
Gladwin's maxim, through Conway ('Temperance'), signed «По Саади», with sentences of Tolstoy's own. He keeps the bird and the net, with «жадность» (greed) for 'the cravings of the belly', and 'The belly is chains to the hands and fetters to the feet'. He adds «На эту же приманку ловят и людей» (men are caught with the same bait); for 'He who is a slave to his belly seldom worships God' he writes «Раб брюха — всегда раб» (the belly's slave is always a slave); and he ends with «Хочешь быть свободен — прежде всего освобождай себя от брюха. Ешь для того, чтобы утолить голод, а не для того, чтобы получить удовольствие.» Ganjoor's Persian has the first sentence only; the sentence on chains and fetters, which Gladwin translates, is not in its text.
Saadi’s second sentence, that with “an eye capable of discerning God” the boaster “would not discover any person weaker than himself,” gives way to one of Tolstoy’s own: “It would be better for him to be blind than to see only himself.”
Original · translated by Francis Gladwin
The boaster sees nothing but himself, having a veil of conceit before his eyes.
If he was endowed with an eye capable of discerning God, he would not discover any person weaker than himself.
TolstoyТолстой
Тот, кто хвалится, ничего не видит, кроме себя. Лучше бы ему быть слепым, чем видеть только себя.
He who boasts sees nothing but himself. It would be better for him to be blind than to see only himself.
From Gulistan · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… nothing but himself, having a veil of conceit before his eyes.
If he was endowed with an eye capable of discerning God, he would not discern any person …
Source text: archive.orgOriginal · Persianنبیند مدّعی جز خویشتن را
که دارد پردهٔ پندار در پیش
گرت چشمِ خدا بینی ببخشند
نبینی هیچکس عاجزتر از خویش
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806The boaster sees nothing but himself, having a veil of conceit before his eyes.
If he was endowed with an eye capable of discerning God, he would not discover any person weaker than himself.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. II, tale 7, closing verse.
Saadi's verse at the end of the tale of the boy who stayed awake at prayer, through Conway ('Self-righteousness'). The first sentence follows 'The boaster sees nothing but himself', without 'having a veil of conceit before his eyes'. The second is Tolstoy's: «Лучше бы ему быть слепым, чем видеть только себя» (better for him to be blind than to see only himself) stands in place of 'If he was endowed with an eye capable of discerning God, he would not discover any person weaker than himself'.
To “do not kill, nor cause slaughter” Tolstoy adds “do not torment” and “do not cause suffering”; in the second verse every living thing “wants the same as you,” and the command not to kill gives way to “understand yourself, then, in every living being.”
Original · translated by F. Max Müller
129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
TolstoyТолстой
Всё живое боится мучения, всё живое боится смерти; пойми самого себя во всяком живом существе, не мучай и не убивай, не причиняй страданий и смерти.
Всё живое хочет того же, чего и ты, всё живое дорожит своей жизнью; пойми же самого себя во всяком живом существе.
Every living thing fears torment, every living thing fears death; understand yourself in every living being, do not torment and do not kill, do not cause suffering and death.
Every living thing wants the same as you, every living thing holds its life dear; understand yourself, then, in every living being.
From Dhammapada · reworded by Tolstoy .
Original · PaliSabbe tasanti daṇḍassa, …
… sabbe bhāyanti maccuno; …
Attānaṁ upamaṁ katvā, …
… sabbesaṁ jīvitaṁ piyaṁ; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсё живое трепещет мучения, всё живое боится смерти; познай самого себя во всяком живом существе — и не убивай и не причиняй смерти.
Всё живое отвращается от страдания, всё живое дорожит своей жизнию; пойми же самого себя во всяком живом существе — не убивай и не причиняй смерти.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 129–130 (Daṇḍavagga).
Dhammapada 129–130, reworked from Tolstoy's own 1903 text. Thoughts of Wise Men (1903), 17 February, prints both verses signed Dhammapada; that collection's Dhammapada came from N. Gerasimov's Russian, «Путь к истине» (1898), named in the Jubilee commentary (vol. 40) and not found online. Against Müller: 'All men tremble at punishment' becomes «Всё живое боится мучения» (all living things; the Pali has 'all'); 'remember that you are like unto them' becomes «пойми самого себя во всяком живом существе»; in v. 130 'all men love life' becomes «Всё живое хочет того же, чего и ты, всё живое дорожит своей жизнью», and its 'do not kill, nor cause slaughter' is cut. Against the 1903 text Tolstoy adds «не мучай» and «не причиняй страданий» to the first verse and replaces «отвращается от страдания» with «хочет того же, чего и ты».
Gogol’s road, “слишкомъ положена въ основу нашей жизни,” laid too deep in the foundation of our life, becomes a way whose knowledge “is set too clearly in our heart,” and “а Богъ есть истина,” and God is truth, becomes “and he calls us to himself”; Tolstoy adds the pity for those who go past it “by the road of death,” and a closing sentence on them.
Original · Russian
ВсЬ сойдемся мы на одной дорог!..
Дорога эта слишкомъ поло/кеиа въ осниву нашей жиши. слшпкомъ пшрока и замЬтна для того, чтобы не попасть на нее.
Въ концЬ дороги этой Богъ; а Богъ есть истина;
TolstoyТолстой
Путь жизни — один, и все мы рано или поздно сойдемся на этом пути. Знание этого пути слишком ясно заложено в наше сердце, слишком широка и заметна эта дорога для того, чтобы не попасть на нее. В конце дороги этой — бог, и он зовет нас к себе, и как больно смотреть на людей, когда они идут мимо этой дороги, дорогою смерти.
Путь жизни широк, но многие не знают его и идут дорогою смерти.
The way of life is one, and all of us, sooner or later, will meet on this way. The knowledge of this way is set too clearly in our heart, this road is too broad and too plain, for us to miss it. At the end of this road is God, and he calls us to himself; and how painful it is to watch people when they go past this road, by the road of death.
The way of life is broad, but many do not know it and go by the road of death.
From Letter to A. S. Danilevsky, 20 June 1843 · reworded by Tolstoy .
Original · RussianВсЬ сойдемся мы на одной дорог!..
Дорога эта слишкомъ поло/кеиа въ осниву нашей жиши. слшпкомъ пшрока и замЬтна для того, чтобы не попасть на нее.
Въ концЬ дороги этой Богъ; а Богъ есть истина; …
Source text: archive.orgRelated · Matthew 7:13–14… потому что тесны́ врата и узок путь, ведущие в жизнь, и немногие находят их.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Letter to A. S. Danilevsky, 20 June 1843, Письма Н. В. Гоголя, ed. V. I. Shenrok, vol. II (St Petersburg: A. F. Marks, 1901), letter XXVII; its old-orthography OCR quoted with its errors.
Found while May was being made (work/may/trace/german-russian.json found the letter, the source of May 10’s Gogol too). Gogol’s three sentences, reworked: «Всѣ сойдемся мы на одной дорогѣ» (we shall all meet on one road) becomes «Путь жизни — один, и все мы рано или поздно сойдемся на этом пути»; the road «слишкомъ положена въ основу нашей жизни» (laid too deep in the foundation of our life) becomes «знание этого пути слишком ясно заложено в наше сердце»; «слишкомъ широка и замѣтна для того, чтобы не попасть на нее» is kept; «Въ концѣ дороги этой Богъ; а Богъ есть истина» becomes «В конце дороги этой — бог, и он зовет нас к себе». The pity for those who go by the road of death, and the last paragraph, are Tolstoy’s, as «По Гоголю» allows. March proposed the digression on the errors of mankind in Dead Souls, vol. I, ch. 10, as the probable source; the letter has the words.
Bacon’s account of a “culture of the mind” becomes a precept, as Coit’s anthology already has it; “more perfect” and “more depraved” become “the greatest perfection” and “the greatest depravity,” and Tolstoy adds a promise: “then you will live more and more often in good hours.”
Original
But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose, therefore, of this practice is to fix and cherish the good hours of the mind, and to obliterate and take forth the evil.
TolstoyТолстой
Души людей бывают временами в состоянии наибольшего совершенства, временами же в состоянии наибольшей развращенности. Дорожи хорошими часами, удерживай их и прогоняй от себя дурные, и тогда всё чаще и чаще будешь жить хорошими часами и реже и реже дурными.
The souls of men are at times in a state of the greatest perfection, and at times in a state of the greatest depravity. Treasure the good hours, hold on to them, and drive the bad ones away from you, and then you will live more and more often in good hours, and less and less often in bad ones.
From The Advancement of Learning · reworded by Tolstoy .
What Tolstoy read · Stanton Coit, The Message of Man: A Book of Ethical ScripturesThe minds of all men are at some times …
… in other times in a state more depraved, …
Fix and cherish the good hours of the mind, obliterate and take forth the evil.
Source text: archive.orgAfter Bacon’s own wordsBut there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose, therefore, of this practice is to fix and cherish the good hours of the mind, and to obliterate and take forth the evil.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Advancement of Learning (1605), Book II, Book II, ch. XXII, § 14, on the culture of the mind.
Changed into a precept with a promise. Bacon describes a 'culture of the mind' built on the ground that 'the minds of all men are at some times in a state more perfect, and at other times in a state more depraved', whose purpose is 'to fix and cherish the good hours of the mind, and to obliterate and take forth the evil'. Coit's The Message of Man, in Tolstoy's list of sources, already drops the frame and gives the second half as a command: 'Fix and cherish the good hours of the mind, obliterate and take forth the evil' (its first clause reads 'in a state more nearly perfect'; the scan's OCR garbles 'in a state', which a marginal heading, 'Fix the best in thee', interrupts). Tolstoy follows Coit: 'more perfect' and 'more depraved' become 'the greatest perfection' and 'the greatest depravity' (наибольшего совершенства, наибольшей развращенности), 'fix and cherish' becomes 'treasure them, hold them', 'obliterate and take forth' becomes 'drive away from yourself', and he adds a close of his own: 'and then you will live more and more often in good hours, and less and less often in bad.' «По Бэкону» marks the retelling. No printable.
Adds “wages war” to what the man “commanded to love even his enemies” does, and a closing sentence of Tolstoy’s own, “We say that we profess it, but we only frighten people away from it”; “his very kindred” become “people.”
Original · translated by Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff)
But had they separated one from the other, all things would have been lost.
For nothing so raises respect in the heathen as virtue, nothing so offends them as vice.
When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly.
We, we are the cause of their remaining in their error.
TolstoyТолстой
Апостолы жили так, что у всех было одно сердце и одна душа. А если бы они были несогласны между собою, то никто не знал бы о Христовой вере. Ведь и теперь язычники не принимают христианства потому, что не видят в христианах единения и любви. Ничто не привлекает так людей, как добродетель, и ничто так не отталкивает, как порок. От этого и отвращаются люди от христианства, потому что, когда человек видит, что тот, кому заповедано любить и врагов, лихоимствует, грабит, воюет, возбуждает ко вражде и обращается с людьми как с дикими зверями, он не может верить учению о любви. Когда же видит, что христианин боится смерти, то уже никак не поверит в бессмертие. Мы, христиане, виноваты в том, что они не верят в Христово учение. Может быть, мы скажем: «берите пример с старинных святых людей». Но люди хотят видеть добродетельных теперешних людей. Покажи нам, говорят, веру от дел твоих, а дел нет. Напротив, они видят, что мы хуже зверей терзаем ближнего своего. Вот что удерживает людей от христианского учения. Мы говорим, что исповедуем его, а только отпугиваем от него людей.
The apostles lived so that all were of one heart and one soul. And had they been at odds among themselves, no one would have known of the faith of Christ. Even now the heathen do not accept Christianity because they do not see unity and love among Christians. Nothing draws people as virtue does, and nothing repels them as vice does. That is why people turn away from Christianity, because when a man sees that one who has been commanded to love even his enemies practices extortion, robs, wages war, stirs up enmity, and treats people like wild beasts, he cannot believe the teaching of love. And when he sees that a Christian fears death, he will by no means believe in immortality. We Christians are to blame that they do not believe in Christ’s teaching. Perhaps we shall say: “Take your example from the holy men of old.” But people want to see virtuous people of today. Show us, they say, your faith by your works; but there are no works. On the contrary, they see that we torment our neighbor worse than beasts do. That is what keeps people from the Christian teaching. We say that we profess it, but we only frighten people away from it.
From Homilies on the Gospel of John · reworded by Tolstoy .
What Tolstoy read · Беседы на Евангелие от Иоанна, Russian translation in «Творения святого отца нашего Иоан…Она тотчас сделала апостолов людьми добрыми и прекрасными, так что у всех было одно сердце и одна душа. А если бы они были несогласны между собою, то погибло бы все.
Ведь, когда язычник увидит, что тот, кому заповедано любить и врагов, лихоимствует, грабит, побуждает к вражде и обращается с одноплеменниками, как с дикими зверями, – он назовет наши слова пустыми бреднями.
Покажи нам, говорят, веру от дел твоих; а дел нет. Напротив, они видят, что мы хуже зверей терзаем ближнего своего, и потому называют нас язвою вселенной.
Вот что удерживает язычников и не дозволяет им присоединиться к нам.
Source text: azbyka.ruIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889But had they separated one from the other, all things would have been lost.
For nothing so raises respect in the heathen as virtue, nothing so offends them as vice.
When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly.
We, we are the cause of their remaining in their error.
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily LXXII (on John 13:20–35), § 5 (§ 4 in the Russian).
A free shortening of the Russian translation of Homily LXXII, with additions. Kept nearly word for word: «у всех было одно сердце и одна душа. А если бы они были несогласны между собою», and «Покажи нам, говорят, веру от дел твоих, а дел нет. Напротив, они видят, что мы хуже зверей терзаем ближнего своего». Changed: "there is nothing else that causes the heathen to stumble, except that there is no love" («не другое что соблазняет язычников, а именно то, что нет любви») becomes «язычники не принимают христианства потому, что не видят в христианах единения и любви»; to the list of what the man commanded to love his enemies does («лихоимствует, грабит, побуждает к вражде») Tolstoy adds «воюет» (makes war), and "his very kindred" («с одноплеменниками») becomes «с людьми» (people); "how will he receive the accounts of immortality?" becomes «то уже никак не поверит в бессмертие»; "We, we are the cause of their remaining in their error" becomes «Мы, христиане, виноваты в том, что они не верят в Христово учение». The last sentence, «Мы говорим, что исповедуем его, а только отпугиваем от него людей», is Tolstoy's. «Ничто не привлекает так людей, как добродетель, и ничто так не отталкивает, как порок» has both halves of the Greek, as the English shows ("nothing so raises respect in the heathen as virtue, nothing so offends them as vice"); the Russian translation has only the second («ничто столько не соблазняет, как порок»). The Jubilee list of sources names «Наставления св. Иоанна Златоуста» (Посредник, 1888), not seen. The Greek (PG 59) was not saved.
Translation note. “Of one heart and one soul”: Acts 4:32. “Show us your faith by your works” recalls James 2:18 (KJV: “shew me thy faith without thy works, and I will shew thee my faith by my works”).
Adds a conclusion drawn from Pascal’s “haughty sages”: “Only people who are proud and of middling reason do not know God”; those “who have sufficient understanding to see the truth” become “people who are truly rational.”
Original · translated by W. F. Trotter
and you will also give Him thanks for not having revealed Himself to haughty sages, unworthy to know so holy a God.
Two kinds of persons know Him: those who have a humble heart, and who love lowliness, whatever kind of intellect they may have, high or low; and those who have sufficient understanding to see the truth, whatever opposition they may have to it.
TolstoyТолстой
Два рода людей знают бога: люди со смиренным сердцем, всё равно — умные ли они, или глупые, и люди истинно разумные. Только люди гордые и среднего разума не знают бога.
Two kinds of people know God: people of humble heart, whether they are intelligent or stupid, and people who are truly rational. Only people who are proud and of middling reason do not know God.
From Pensées · reworded by Tolstoy .
Original · French… et vous lui rendrez grâces encore de ce qu’il ne s’est pas découvert aux sages superbes, indignes de connaître un Dieu si saint.
Deux sortes de personnes connaissent : ceux qui ont le cœur humilié, et qui aiment la bassesse, quelque degré d’esprit qu’ils aient, haut ou bas ; ou ceux qui ont assez d’esprit pour voir la vérité, quelque opposition qu’ils y aient.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910… and you will also give Him thanks for not having revealed Himself to haughty sages, unworthy to know so holy a God.
Two kinds of persons know Him: those who have a humble heart, and who love lowliness, whatever kind of intellect they may have, high or low; and those who have sufficient understanding to see the truth, whatever opposition they may have to it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 288 (Section IV); Trotter 288.
The first sentence follows the end of Pascal's fragment: Pascal's 'connaissent' has no object, and Tolstoy supplies God, as the context does; he leaves out 'et qui aiment la bassesse' and 'quelque opposition qu'ils y aient', and renders 'quelque degré d'esprit qu'ils aient, haut ou bas' as «всё равно — умные ли они, или глупые». The second sentence, «Только люди гордые и среднего разума не знают бога», is Tolstoy's conclusion; it draws on the 'sages superbes' earlier in the same fragment. Signed «По Паскалю».
Adds a first paragraph of Tolstoy’s own, to tell people how to live “calmly and with kindness”; the “illiterate man” becomes anyone who does not believe “the truth we acknowledge,” and Socrates’ way, “never to be irritated in argument,” becomes a rule for the reader. †
Original · translated by George Long
Only give to any of us, whom you please, an illiterate man to discuss with, and he can not discover how to deal with the man.
But when he has moved the man a little, if he answers beside the purpose, he does not know how to treat him, but he then either abuses or ridicules him, and says, He is an illiterate man; it is not possible to do any thing with him.
Now this was the first and chief peculiarity of Socrates, never to be irritated in argument, never to utter any thing abusive, any thing insulting, but to bear with abusive persons and to put an end to the quarrel.
TolstoyТолстой
Если ты знаешь, как надо жить людям для их блага, и желаешь добра людям, то будешь высказывать им это и высказывать так, чтобы они поверили тебе. Для того же, чтобы они поверили тебе и поняли тебя, тебе надо постараться передавать твои мысли спокойно и с добротой.
А между тем, как часто мы поступаем как раз наоборот. Мы хорошо умеем беседовать с человеком, согласным или почти согласным с нами; когда же мы видим, что собеседник наш не верит в ту истину, которую мы признаем, или даже не понимает ее и, несмотря на наши усилия объяснить ему, он продолжает не соглашаться с нами и, как нам кажется, упрямится или извращает наши слова, то как легко мы теряем наше спокойствие и раздражаемся! Мы или начинаем сердиться и говорить нашему собеседнику неприятности, или прекращаем разговор, думая, что с таким непонятливым или упрямым человеком не стоит и рассуждать.
Когда ты хочешь показать твоему собеседнику в разговоре какую-нибудь истину, то самое главное при этом — не раздражаться и не сказать ни одного недоброго или обидного слова.
If you know how people ought to live for their own good, and you wish people well, you will tell them so, and tell them in such a way that they will believe you. And for them to believe you and understand you, you must try to convey your thoughts calmly and with kindness.
And yet how often we do just the opposite. We know well how to converse with a man who agrees, or almost agrees, with us; but when we see that the person we are talking with does not believe in the truth we acknowledge, or does not even understand it, and, despite our efforts to explain it to him, goes on disagreeing with us and, as it seems to us, is being stubborn or twisting our words, how easily we lose our calm and grow irritated! Either we begin to get angry and say unpleasant things to the person we are talking with, or we break off the conversation, thinking that it is not even worth reasoning with so dull or stubborn a man.
When you want to show the person you are talking with some truth, the most important thing is not to grow irritated and not to say a single unkind or hurtful word.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… δὸς γοῦν ᾧ θέλεις ἡμῶν ἰδιώτην τινὰ τὸν προσδιαλεγόμενον· καὶ οὐχ εὑρίσκει χρήσασθαι αὐτῷ, …
… οὐκέτι δύναται μεταχειρίσασθαι, ἀλλʼ ἢ λοιδορεῖ λοιπὸν ἢ καταγελᾷ …
… καὶ σὺ δεῖξον αὐτῷ τὴν ἀλήθειαν καὶ ὄψει ὅτι ἀκολουθεῖ.
… τὸ πρῶτον δὲ τοῦτο καὶ μάλιστα ἴδιον Σωκράτους μηδέποτε παροξυνθῆναι ἐν λόγῳ, μηδέποτε λοίδορον προενέγκασθαι μηδέν, μηδέποθʼ ὑβριστικόν, ἀλλὰ τῶν λοιδορούντων ἀνέχεσθαι καὶ παύειν μάχην.
Source text: raw.githubusercontent.comIn English · George Long, 1877Only give to any of us, whom you please, an illiterate man to discuss with, and he can not discover how to deal with the man.
But when he has moved the man a little, if he answers beside the purpose, he does not know how to treat him, but he then either abuses or ridicules him, and says, He is an illiterate man; it is not possible to do any thing with him.
Now this was the first and chief peculiarity of Socrates, never to be irritated in argument, never to utter any thing abusive, any thing insulting, but to bear with abusive persons and to put an end to the quarrel.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли ты истинно веришь в справедливость твоего понимания жизни и желаешь добра людям, то, при случае, ты будешь высказывать другим свои мнения так, чтобы по возможности уверить твоих собеседников в справедливости твоего понимания жизни.
А между тем как часто мы поступаем как раз наоборот.
Когда ты хочешь показать твоему собеседнику в разговоре какую-нибудь истину, то самое главное при этом — не раздражаться и не сказать ни одного недоброго или обидного слова.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, II.12.1–4 and 14.
Reworked from Thoughts of Wise Men (1903), July 12: Tolstoy rewrote the first paragraph, shortened the second a little, and kept the third. The passage retells Discourses II.12 freely. Epictetus: give any of us an illiterate man to talk with, and when the man "answers beside the purpose" we "either abuse or ridicule him, and say, He is an illiterate man; it is not possible to do any thing with him", where a guide would lead a lost man back to the road; show him the truth and he will follow. Socrates' first mark was "never to be irritated in argument, never to utter any thing abusive, any thing insulting". Tolstoy's second paragraph makes the illiterate man anyone who does not believe or understand «ту истину, которую мы признаем» (the truth we profess), and his third turns Socrates' practice into a rule for the reader: «самое главное при этом — не раздражаться и не сказать ни одного недоброго или обидного слова». The first paragraph (whoever knows how people should live for their good, and wishes them good, will tell them so calmly and kindly, that they may believe) is Tolstoy's own. The guide, Socrates' method of questioning, and his example on envy are dropped. The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889), not seen.
Adds a sentence of Tolstoy’s own, “To repent means to cleanse one’s soul and to prepare for a good life”; “Happy is he who repents” becomes “It is good to repent of one’s sins.”
Original · translated by S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria)
Happy is he who repents when he is still young (a man).
TolstoyТолстой
Хорошо каяться в грехах, когда еще в силах.
Каяться — значит очищать свою душу и готовиться к доброй жизни, и потому хорошо каяться, пока еще силы жизни не оставили человека. Надо подливать масла, пока еще не погасла светильня.
It is good to repent of one’s sins while one still has the strength.
To repent means to cleanse one’s soul and to prepare for a good life; and so it is good to repent before the powers of life have left a man. Oil must be poured in before the wick goes out.
From Babylonian Talmud, Avodah Zarah · reworded by Tolstoy .
In English · S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria), 1916Happy is he who repents when he is still young (a man).
Source text: sefaria.orgYalkut Shimoni on Nachעשה תשובה עד שאתה בכחך, עד שהנר דולק תן לו שמן עד שלא יכבה הנר, כבה הנר אין השמן מועיל כלום
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБлаго человеку, кающемуся в грехах, когда он еще мужествен.
Покайся, пока силы не оставили тебя; подлей масла, пока еще не погасла светильня.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Avodah Zarah; Yalkut Shimoni on Ecclesiastes, Avodah Zarah 19a; Yalkut Shimoni on Nach 979.
Joined from two places, with a sentence added. (1) Rav, on Psalm 112:1: 'happy is he who repents while he is a man (ish)', that is, in his strength (Avodah Zarah 19a). (2) The midrash on Ecclesiastes 9:10 in Yalkut Shimoni: 'repent while you are in your strength; while the lamp burns, give it oil before the lamp goes out; once the lamp is out, the oil is of no use'. Thoughts of Wise Men (1903), 28 January, has the two in two sentences. For the Circle Tolstoy turned 'happy (ashrei) is he who repents' into «Хорошо каяться в грехах» ('it is good to repent of sins'), added a sentence of his own, «Каяться — значит очищать свою душу и готовиться к доброй жизни» ('to repent is to cleanse one's soul and prepare for a good life'), and dropped the midrash's last clause, that oil is of no use once the lamp is out. The lamp is Midrash, not Talmud. No public-domain English of the Yalkut was found.
Adds a sentence of Tolstoy’s own, “The only good is what is won by effort,” and habit that is never “vollkommen zu billigen,” wholly to be approved, becomes habit that “can never be accounted a good.”
Original · German
Angewohnheit ist niemals, selbst nicht in guten Hand- lungen, vollkommen zu billigen . . . Das Gute hört dadurch auf Tugend zu sein.
TolstoyТолстой
Привычку никогда нельзя признать добром, даже и привычку к хорошим поступкам. Хорошее, благодаря ей, перестает быть добродетелью. Добро только то, что добывается усилием.
Habit can never be accounted a good, not even the habit of good actions. Through habit, good action ceases to be virtue. The only good is what is won by effort.
Kant.
From Reflexionen zur Anthropologie · reworded by Tolstoy .
Original · GermanAngewohnheit ist niemals, selbst nicht in guten Handlungen, vollkommen zu billigen . . . Das Gute hört dadurch auf Tugend zu sein.
Source text: archive.orgBenno ErdmannAngewohnheit ist niemals, selbst nicht in guten Handlungen, vollkommen zu billigen. Man wird durch beides mechanisch.
Alle Angewohnheit ist eine Krankheit in Diät, weil man nicht gleich leicht zu zwei entgegengesetzten Zuständen disponirt ist. Selbst das Gute hört dadurch auf Tugend zu sein.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (Kant's manuscript notes, ed. Benno Erdmann, 1882), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 150 (Richter's register: Reflexionen I, 75); Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 47.
Two of Kant's notes on habit, as Richter joins them, and a sentence of Tolstoy's. Kant: habit (Angewohnheit) “is never, not even in good actions, wholly to be approved”, «никогда нельзя признать добром, даже и привычку к хорошим поступкам» in Tolstoy; “the good thereby ceases to be virtue” (Das Gute hört dadurch auf Tugend zu sein), «Хорошее, благодаря ей, перестает быть добродетелью». Tolstoy's last sentence, «Добро только то, что добывается усилием» (only that is good which is won by effort), has no counterpart in Richter or in Erdmann's fuller text, where Kant's reasons are mechanical: “one becomes mechanical through both”, and “all habit is a disease in diet, because one is not equally disposed to two opposite states” (the edition block). Richter's dots mark that cut. Tolstoy did not reprint the thought in «На каждый день» or «Путь жизни». No public-domain English was found.
Adds “truly” to “He, who loves God,” and a sentence with no counterpart in the proposition: “It is enough for him that he himself loves God.”
Original · translated by R. H. M. Elwes
He, who loves God, cannot endeavour that God should love him in return.
TolstoyТолстой
Кто истинно любит бога, тот не будет стремиться к тому, чтобы бог любил его. Ему достаточно самому любить бога.
Whoever truly loves God will not strive to have God love him. It is enough for him that he himself loves God.
From Ethica · reworded by Tolstoy .
Original · LatinQui Deum amat, conari non potest, ut Deus ipsum contra amet.
Source text: la.wikisource.orgIn English · R. H. M. Elwes, 1883He, who loves God, cannot endeavour that God should love him in return.
Source text: gutenberg.orgRelated · Goethe, Aus meinem Leben. Dichtung und Wahrheit, Part III, Book 14Jenes wunderliche Wort: »Wer Gott recht liebt, muß nicht verlangen, daß Gott ihn wieder liebe«, mit allen den Vordersätzen, worauf es ruht, mit allen den Folgen, die daraus entspringen, erfüllte mein ganzes Nachdenken.
Source text: zeno.orgDetails
The words shown were found, word for word, in the saved source text. Ethica (1677), Part V, Proposition 19, Ethics V, prop. 19 (Latin Wikisource, from Appuhn's edition of 1913); Elwes, Part V, Prop. XIX.
Spinoza's proposition, with a word and a sentence added. Spinoza: “He who loves God cannot strive that God should love him in return” (Qui Deum amat, conari non potest, ut Deus ipsum contra amet); Tolstoy: «Кто истинно любит бога, тот не будет стремиться к тому, чтобы бог любил его» (he who truly loves God will not strive that God love him), and then «Ему достаточно самому любить бога» (it is enough for him himself to love God), which has no counterpart in the proposition or its demonstration (which argues that such a striving would be a wish that God be not God, and so a wish for pain). The added «истинно» (truly) matches the «recht» (rightly) of Goethe's paraphrase in Dichtung und Wahrheit (related block), “Wer Gott recht liebt, muß nicht verlangen, daß Gott ihn wieder liebe” (he who loves God rightly must not ask that God love him in return); whether Tolstoy knew the line through Goethe is not known.
Adds a closing clause of Tolstoy’s own, “and then a new great man is needed, and he appears and opens the way onward”; “No man is so great as mankind” becomes “One man cannot be as great as humanity.”
Original
From the time of Moses to Jesus there was a large intellectual and religious development of mankind, a marked progress in the religious sentiments, ideas, and actions of individual men, and of the leading nations of mankind.
From the time of Jesus to our time this progi'ess, both in individuals and in nations, has been yet more rapid. Old errors have been cast away, new truths have been added to the consciousness of mankind.
No man is so great as mankind. If the great genius at first is so far before his brothers as to be incomprehensible, by and by they overtake him, pass by him, and go still farther
on till they become incomprehensible to the man who stands where the genius once stood.
TolstoyТолстой
От Моисея до Иисуса совершилось великое умственное и религиозное развитие среди отдельных людей и народов. От времени Иисуса до нашего это движение, как в отдельных людях, так и в народах, было еще значительнее. Старые заблуждения откинуты, и новые истины вошли в сознание человечества. Один человек не может быть так же велик, как человечество. Если великий человек настолько впереди своих собратий, что они не понимают его, — приходит время, когда они сначала догоняют, потом обгоняют его и уходят так далеко, что, в свою очередь, становятся непонятными для тех, которые стоят на том месте, где стоял прежний великий человек, и тогда нужен новый великий человек, и он является и открывает дальнейший путь.
From Moses to Jesus a great intellectual and religious development took place among individuals and nations. From the time of Jesus to our own, this movement, in individuals and nations alike, has been still greater. Old errors have been cast off, and new truths have entered the consciousness of humanity. One man cannot be as great as humanity. If a great man is so far ahead of his fellows that they do not understand him, a time comes when they first catch up with him, then overtake him, and go so far ahead that they in their turn become incomprehensible to those who stand where the former great man stood; and then a new great man is needed, and he appears and opens the way onward.
From The Popular Theology, a sermon in Sermons of Theism, Atheism, and the Popular Theology · reworded by Tolstoy .
What Tolstoy read · Theodore Parker: Passages from his Writings, selected by Albert Walkley, in Unity Church…From the time of Jesus to our own time this progress, both in individuals and in nations, has been more rapid.
Every great genius for religion will add new facts to the world’s experience of religion, just as much since the death of Jesus as before his time.
Source text: archive.orgParker’s own wordsFrom the time of Moses to Jesus there was a large intellectual and religious development of mankind, a marked progress in the religious sentiments, ideas, and actions of individual men, and of the leading nations of mankind.
From the time of Jesus to our time this progi'ess, both in individuals and in nations, has been yet more rapid. Old errors have been cast away, new truths have been added to the consciousness of mankind.
No man is so great as mankind. If the great genius at first is so far before his brothers as to be incomprehensible, by and by they overtake him, pass by him, and go still farther …
… on till they become incomprehensible to the man who stands where the genius once stood.
Source text: archive.orgTolstoy’s own version · На каждый деньВсякий великий религиозный гений все больше и больше уясняет религиозные истины и содействует этим все большему и большему единению людей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Popular Theology, a sermon in Sermons of Theism, Atheism, and the Popular Theology (Boston, 1853), Pp. 92–93, after 'I make a distinction between his theology and his religion'.
Close until its last clause, which is Tolstoy's. Parker's five sentences are kept in order, as Walkley's selection gives them: the sentence on the theology of the most eminent Catholics and Protestants, and the one on how wicked it is thought to say this, are left out in both. 'a marked progress in the religious sentiments, ideas, and actions of individual men, and of the leading nations' becomes 'among individual men and peoples'; 'more rapid' becomes 'more significant' (значительнее); 'No man is so great as mankind' becomes 'One man cannot be as great as mankind'; the genius becomes 'a great man'. To the man who stands where the genius once stood Tolstoy adds 'and then a new great man is needed, and he appears and opens the way further' (и тогда нужен новый великий человек, и он является и открывает дальнейший путь), where Parker's selection goes on, 'Every great genius for religion will add new facts to the world's experience of religion'. «На каждый день» (19 February) ends with a version of Parker's sentence instead: 'Every great religious genius makes religious truths ever clearer and so furthers the ever greater union of people', the union being Tolstoy's. The sermon has 'yet more rapid' and 'to our time', the selection 'more rapid' and 'to our own time'; Tolstoy's 'yet more significant' (еще значительнее) and 'to ours' do not decide between them. The Jubilee list of Tolstoy's sources names 'Freedom, Fellowship and Character in Religion, Unity Mission № 18, Chicago'. That is the masthead of Unity's Church-Door Pulpit, whose Series II gave four numbers to 'Gospel passages' of Channing, Parker, Emerson, and Martineau; the Parker number (No. 10, 1885) prints the passages of 4-17.1 and 4-17.2 one after the other, with the same cuts and the same ending as Tolstoy's, so it was probably what he read. Its No. 18 (16 February 1886) is a discourse, S. H. Sonneschein's 'Darwin and Emerson', so the Jubilee's '№ 18' does not match it; the series' Channing and Emerson numbers were not found (Nos. 12 and 13 are missing on archive.org). No printable.
Adds 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.” †
Original
For 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;
TolstoyТолстой
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.
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 .
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.
“In ancient times” and “now-a-days” drop out, so learners of two ages become two motives for learning, and Tolstoy adds the verdicts: learning for oneself “is useful to them,” learning for others “not only useless but harmful.”
Original · translated by James Legge
The Master said, 'In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others.'
TolstoyТолстой
Когда люди занимаются учением для самих себя, учение это полезно для них; когда же люди делают это для других, чтобы казаться учеными, ученость эта не только бесполезна, но вредна.
When people take up study for themselves, that study is useful to them; but when people do it for others, so as to seem learned, that learning is not only useless but harmful.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Le Philosophe dit: Dans l'antiquité, ceux qui se livraient à l'étude le faisaient pour eux-mêmes; maintenant, ceux qui se livrent à l'étude le font pour les autres [pour paraître instruits aux yeux des autres]
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, 'In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда люди занимаются учением для самих себя, учение это полезно для них, когда же люди делают это для других, чтобы казаться учеными, ученость эта бесполезна.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), XIV.25 (Legge XIV.xxv; Pauthier XIV.25).
Pauthier's French, through Tolstoy's 1903 version (Thoughts of Wise Men, 18 August, where he names the Lun-yu), with a judgment added. Pauthier: 'in antiquity those who gave themselves to study did it for themselves; now those who give themselves to study do it for others [to appear learned in others' eyes]'. Tolstoy drops 'in antiquity' and 'now', so the contrast of ancient and modern students becomes one of two motives, and keeps Pauthier's bracketed gloss as «чтобы казаться учеными». The verdicts are his own: in 1903 «учение это полезно для них … ученость эта бесполезна» (useful to them … useless), in the Circle «не только бесполезна, но вредна» (not only useless but harmful). The Chinese 古之學者爲己，今之學者爲人 says only that the ancients learned for themselves and men now learn for others (Legge: 'with a view to their own improvement … with a view to the approbation of others'). The saying is Confucius's (子曰).
Rabbi Zeira’s warning against promising a child something and not giving it becomes a command, “Keep what you have promised him,” and the saying gains an opening, “Be truthful always, and especially with a child.” †
Original · he
לא לימא איניש לינוקא דיהיבנא לך מידי ולא יהיב ליה משום דאתי לאגמוריה שיקרא
TolstoyТолстой
Будь правдив всегда и особенно с ребенком. Исполняй обещанное ему, иначе приучишь его ко лжи.
Be truthful always, and especially with a child. Keep what you have promised him, or you will accustom him to lying.
From Babylonian Talmud, Sukkah · reworded by Tolstoy .
Original · Hebrewלא לימא איניש לינוקא דיהיבנא לך מידי ולא יהיב ליה משום דאתי לאגמוריה שיקרא
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБудь правдив даже по отношению дитяти: исполняй обещанное ему, иначе приучишь его ко лжи.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Sukkah, 46b (Rabbi Zeira).
Rabbi Zeira, in Sukkah 46b: "a man should not say to a child, I will give you something, and then not give it to him, because he thereby teaches him to lie" (the Gemara adds Jeremiah 9:4, 9:5 in the KJV, "they have taught their tongue to speak lies"). The prohibition becomes a command, «исполняй обещанное ему, иначе приучишь его ко лжи» (keep what you promised him, or you will teach him to lie), kept from Thoughts of Wise Men (1903), January 24. The opening is Tolstoy's: in 1903 «Будь правдив даже по отношению дитяти» (be truthful even toward a child), in the Circle «Будь правдив всегда и особенно с ребенком» (be truthful always, and especially with a child). Printed in italics in the Jubilee text. No public-domain English of the passage was found (Glick's En Jacob omits it). Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
Adds “do not torment animals” and “give the dumb creatures food and drink in plenty,” and riding them “when they are fit to be rode” becomes making use of them “while they serve willingly.”
Original · translated by A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10)
the Prophet passed by a camel, the belly of which was drawn up to its back:
fear God, in these dumb quadrupeds, and ride them when they are fit to be rode, and get off them when they are tired.
TolstoyТолстой
Бойтесь бога, не мучьте животных. Пользуйтесь ими, пока они служат охотно, и отпускайте их, когда они устали, и давайте вволю пищи и питья бессловесным.
Fear God, do not torment animals. Make use of them while they serve willingly, and let them go when they are tired, and give the dumb creatures food and drink in plenty.
From Hadith: Sunan Abi Dawud, Kitab al-Jihad, no. 2548 · reworded by Tolstoy .
Original · Arabicببعير قد لحق ظهره ببطنه
اتقوا الله في هذه البهائم المعجمة فاركبوها صالحة وكلوها صالحة
Source text: ar.wikisource.orgIn English · A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10), 1810… the Prophet passed by a camel, the belly of which was drawn up to its back: …
… fear God, in these dumb quadrupeds, and ride them when they are fit to be rode, and get off them when they are tired.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hadith: Sunan Abi Dawud, Kitab al-Jihad, no. 2548; in Mishkat al-Masabih, Book of Marriage, Abu Dawud 2548 (chapter on caring for riding animals and beasts); Matthews, Mishcat-ul-Masabih vol. II, Book XIII, ch. XVII (on maintenance and on slaves).
The hadith is in Matthews' English of the Mishkat, which April's and December's Muhammad sayings came through: 'fear God, in these dumb quadrupeds, and ride them when they are fit to be rode, and get off them when they are tired.' Tolstoy keeps 'fear God' and the two halves of the rule, as «пользуйтесь ими, пока они служат охотно» (use them while they serve willingly) and «отпускайте их, когда они устали» (let them go when they are tired), and adds two things not in Matthews or in the Arabic: «не мучьте животных» (do not torment animals) and «давайте вволю пищи и питья бессловесным» (give the dumb creatures plenty to eat and drink). Where the additions came from was not found; the Arabic of Abu Dawud ends «وكلوها صالحة» (eat them, or feed them, while they are in good condition), a reading other than Matthews' 'get off them when they are tired'; the Arabic of the Mishkat itself was not checked. The Prophet spoke on seeing a camel whose belly had shrunk to its back from hunger. Not in Thoughts of Wise Men (1903) or Conway.
Adds a first sentence not in the letter, “Man can live in two ways: by the true (inner) life, or by a false, illusory (outer) life”; living “своими впечатлѣніями,” by his own impressions, becomes living “by impressions alone,” and the talent “данный Имъ же ему,” given him by Him, becomes “the talent given him.”
Original · Russian
Внутреннею жизнью я понимаю ту жизнь, когда человккъ уже не живетъ своими впечатлЬн1ямн, когда не идетъ отвЬдывать уже извЬстной ему жизни, по когда сквозь все видитъ одну П1)истань и берегъ — Бога п во имя Его стремится и спЬнтитъ употре- бить в'ь д1'.до данный Имъ же ему талантъ, а но зарыть его въ землю, сльипа, что не для своихъ удовольств1Й дана ему жизнь, что строже ея долгъ и что взыщется страишо съ него,
А вн'Ьшняя жизнь само собою есть проти- воположность внутренней ^), когда челов'Ькъ подъ вл1ян1емъ страстныхъ увлечен1й влечется безъ борьбы потоками жизни, когда н'Ьтъ внутри его центра, на который оперигись, могъ бы онъ пересилить и самыя страдан1я, п горе жизни.
БнГлиняя жизнь вн-Ь Бога, внутренняя жизнь — въ БогЬ.
TolstoyТолстой
Человек может жить двояко: истинной (внутренней) жизнью, или жизнью ложной, призрачной (внешней). Под внутренней жизнью я понимаю ту жизнь, когда человек уже не живет одними впечатлениями, но когда сквозь всё видит одну пристань и берег — бога, и во имя его стремится и спешит употребить в дело данный ему талант, а не зарыть его в землю, — зная, что не для своих удовольствий дана ему жизнь.
Man can live in two ways: by the true (inner) life, or by a false, illusory (outer) life. By the inner life I mean the life in which a man no longer lives by impressions alone, but sees through everything the one haven and shore — God — and in his name strives and hastens to put to use the talent given him, and not to bury it in the ground, knowing that life was not given him for his own pleasures.
From Letter to A. S. Danilevsky, 20 June 1843 · reworded by Tolstoy .
Original · RussianВнутреннею жизнью я понимаю ту жизнь, когда человккъ уже не живетъ своими впечатлЬн1ямн, когда не идетъ отвЬдывать уже извЬстной ему жизни, по когда сквозь все видитъ одну П1)истань и берегъ — Бога п во имя Его стремится и спЬнтитъ употребить в'ь д1'.до данный Имъ же ему талантъ, а но зарыть его въ землю, сльипа, что не для своихъ удовольств1Й дана ему жизнь, что строже ея долгъ и что взыщется страишо съ него, …
А вн'Ьшняя жизнь само собою есть противоположность внутренней ^), когда челов'Ькъ подъ вл1ян1емъ страстныхъ увлечен1й влечется безъ борьбы потоками жизни, когда н'Ьтъ внутри его центра, на который оперигись, могъ бы онъ пересилить и самыя страдан1я, п горе жизни.
БнГлиняя жизнь вн-Ь Бога, внутренняя жизнь — въ БогЬ.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to A. S. Danilevsky, 20 June 1843, Письма Н. В. Гоголя, ed. V. I. Shenrok, vol. II (St Petersburg: A. F. Marks, 1901), letter XXVII, pp. 316–317 (first printed in «Древняя и новая Россия», 1875); its old-orthography OCR quoted with its errors.
Gogol's definition of the inner life, from his reply to Danilevsky, who had taken offence at being told he still lived an outward life. Tolstoy's second sentence follows Gogol's first closely, cut short, and his first sentence is not Gogol's. Added: «Человек может жить двояко: истинной (внутренней) жизнью, или жизнью ложной, призрачной (внешней)» (a man can live in two ways: the true, inner life, or the false, illusory, outward one); Gogol sets the two lives against each other only after the definition (“the outer life is the opposite of the inner”; “the outer life is outside God, the inner life is in God”), and the words «ложной, призрачной» (false, illusory) are not his. Changed: “своими впечатлениями” (by his own impressions) becomes «одними впечатлениями» (by impressions alone); “данный Им же ему талант” (the talent given him by Him) becomes «данный ему талант» (the talent given him); “слыша” (sensing) becomes «зная» (knowing). Left out: “когда не идет отведывать уже известной ему жизни” (when he no longer goes to taste a life already known to him), and everything after “не для своих удовольствий дана ему жизнь” (life was not given him for his pleasures): that its duty is sterner, and that it will be required of him terribly if he has not looked into himself to learn where his place is, “for there is no needless link in the world”. The framing sentence may come from one of the two Gogol anthologies in the Jubilee list of the Circle's sources, A. I. Orlov's «Н. В. Гоголь как учитель жизни» (Посредник, 1888) and G. A. Rusanov's «Душа Гоголя» (Посредник, 1902); neither was found online. The letter was first printed in 1875, after Kulish's edition of the letters (1857), and is not on Russian Wikisource; Shenrok's 1901 printing is the earliest public-domain one found, and its OCR is poor («П1)истань» for «пристань», «спЬнтитъ» for «спешит»). The same letter, two pages further on, has the road on which “we shall all meet”, “too wide and plain not to be found”, with God at its end, which March's 3-10.5 («По Гоголю») retells.
Adds a closing sentence of Tolstoy’s own, “For such a man there is no movement, no life,” and “He who has no ideal” becomes he who has “no idea of perfection.”
Original · translated by Mrs. Humphry Ward
He who has no ideal contents himself with what is; he has no quarrel with facts, which for him are identical with the just, the good, and the beautiful.
TolstoyТолстой
Тот, кто не имеет представления о совершенстве, довольствуется тем, что есть, не спорит с действительностью, которая становится для него тождественной с справедливостью, с благом, с красотою. Для такого человека нет движения, нет жизни.
He who has no idea of perfection is content with what is and does not quarrel with reality, which becomes for him identical with justice, with the good, with beauty. For such a man there is no movement, no life.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchL'idéal est donc l'espérance indestructible du mieux, la protestation involontaire contre le présent, le ferment de l'avenir.
Celui qui n'a point d'idéal se contente de ce qui est; il ne querelle point le fait, qui devient pour lui identique avec le juste, avec le bien, avec le beau.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885He who has no ideal contents himself with what is; he has no quarrel with facts, which for him are identical with the just, the good, and the beautiful.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 13 janvier 1879 (7th ed., Geneva 1897, t. II, p. 259); Ward's translation, January 13, 1879.
One sentence of the entry, closely kept, with a sentence added; Tolstoy signs it «По Амиелю». Amiel's 'Celui qui n'a point d'idéal' (he who has no ideal) becomes «Тот, кто не имеет представления о совершенстве» ('he who has no notion of perfection'); the rest follows the French. The last sentence, «Для такого человека нет движения, нет жизни» ('for such a man there is no movement, no life'), is Tolstoy's own; Amiel goes on to ask why the divine radiation is imperfect.
Pascal’s closing sentence, “It is an image of the condition of men,” gives way to a paragraph of Tolstoy’s own that turns the image into a reproach: “the most wicked robbers” in such a position would not harm one another, “and yet all people are in this position — and what do they do?”
Original · translated by W. F. Trotter
Let us imagine a number of men in chains, and all condemned to death, where some are killed each day in the sight of the others, and those who remain see their own fate in that of their fellows, and wait their turn, looking at each other sorrowfully and without hope. It is an image of the condition of men.
TolstoyТолстой
Представьте себе толпу людей в цепях. Все они приговорены к смерти, и каждый день одни из них умерщвляются на глазах у других. Остающиеся, видя этих умирающих и ожидающих своей очереди, видят свою собственную участь.
Как надо жить людям, когда они в таком положении? Неужели заниматься тем, чтобы бить, мучить, убивать друг друга? Самые злые разбойники в таком положении не будут делать зла друг другу. А между тем все люди находятся в этом положении — и что же они делают?
Imagine a crowd of people in chains. All of them are condemned to death, and every day some of them are put to death before the eyes of the others. Those who remain, seeing them dying and awaiting their turn, see their own fate.
How should people live when they are in such a position? Is it really to busy themselves with beating, tormenting, killing one another? The most wicked robbers in such a position will not do one another harm. And yet all people are in this position — and what do they do?
From Pensées · reworded by Tolstoy .
Original · FrenchQu’on s’imagine un nombre d’hommes dans les chaînes, et tous condamnés à la mort, dont les uns étant chaque jour égorgés à la vue des autres, ceux qui restent voient leur propre condition dans celle de leurs semblables, et, se regardant les uns et les autres avec douleur et sans espérance, attendent à leur tour. C’est l’image de la condition des hommes.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Let us imagine a number of men in chains, and all condemned to death, where some are killed each day in the sight of the others, and those who remain see their own fate in that of their fellows, and wait their turn, looking at each other sorrowfully and without hope. It is an image of the condition of men.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПредставьте себе толпу людей в цепях. Все они приговорены к смерти, и каждый день одни из них умерщвляются на глазах у других. Остающиеся, видя этих умирающих и ожидающих своей очереди, видят свою собственную участь. Такова человеческая жизнь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 199 (Section III); Trotter 199.
B. 199 with a new ending; Tolstoy signs it «По Паскалю». The first paragraph is his 1903 translation word for word, without its last sentence, «Такова человеческая жизнь» (Pascal's 'C'est l'image de la condition des hommes'); it leaves out 'se regardant les uns et les autres avec douleur et sans espérance'. The second paragraph is Tolstoy's own: how should men live in such a state? beat, torment, and kill one another? the worst robbers would not; yet all men are in this state, «и что же они делают?» ('and what do they do?'). Pascal's image of the human condition becomes a reproach of violence. The 1903 source, Orlov's Pascal (Посредник, 1889), was not found online.
Adds “for his only faithful companion is himself,” and “him who wants a companion,” who lacks one, becomes “him who seeks a companion.”
Original
Woe to him who wants a companion, for he is unfit to be the companion even of himself.
We inspire friendship in men when we have contracted friendship with the gods.
TolstoyТолстой
Горе тому, кто ищет товарища, потому что верный товарищ — только он сам, ищущий же не может быть верным товарищем сам себе.
Woe to him who seeks a companion, for his only faithful companion is himself, and he who seeks cannot be a faithful companion to himself.
From Journal, June 1850, as printed in Summer, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayWoe to him who wants a companion, for he is unfit to be the companion even of himself.
Source text: archive.orgThoreau’s own wordsWoe to him who wants a companion, for he is unfit to be the companion even of himself.
We inspire friendship in men when we have contracted friendship with the gods.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, June 1850, as printed in Summer, ed. H. G. O. Blake (Boston, 1884), Summer (1884), p. 75, among the entries for June 9–14, 1850.
Changed and lengthened. Thoreau's 'him who wants a companion' (who lacks one) becomes 'him who seeks a companion' (кто ищет товарища). Tolstoy adds a clause of his own, 'for the faithful companion is only himself' (потому что верный товарищ — только он сам), and 'he is unfit to be the companion even of himself' becomes 'the one who seeks cannot be a faithful companion to himself', adding 'faithful' (верным). The Coming Day's calendar prints Thoreau's sentence unchanged under May 16; it is probably Tolstoy's route, as for May's other Thoreau (5-3.7, 5-27.3). No printable.
Adds “and you are not grieved, but rejoice” to the saying that it is highest of all to be condemned for a good deed.
Original · translated by George Long
From Antisthenes: It is royal to do good and to be abused.
TolstoyТолстой
Выше всего то, когда тебя осуждают за доброе дело, и ты не огорчаешься, а радуешься.
Highest of all is this: when you are condemned for a good deed, and you are not grieved, but rejoice.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΒασιλικὸν εὖ μὲν πράττειν, κακῶς δὲ ἀκούειν.
Source text: raw.githubusercontent.comIn English · George Long, 1862From Antisthenes: It is royal to do good and to be abused.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВыше всего то, когда тебя осуждают за доброе дело.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.36.
Marcus copies a saying: "It is royal to do good and to be ill spoken of." Diogenes Laertius (VI.3) gives it to Antisthenes, answering a report that Plato spoke ill of him; Long's heading "From Antisthenes" follows that. Thoughts of Wise Men (1903), June 6, has «Выше всего то, когда тебя осуждают за доброе дело» (highest of all is when you are condemned for a good deed): "royal" becomes «выше всего». For the Circle Tolstoy adds «и ты не огорчаешься, а радуешься» (and you are not grieved, but rejoice), and signs it «По Марку Аврелию» (after Marcus Aurelius). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Adds a first sentence found in neither the Dhammapada nor Conway, “one must first of all recognize that the root of every sin lies in evil thoughts,” and “All that we are is the result of what we have thought” becomes “We are all only the consequences of what we think.”
Original · translated by F. Max Müller
1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.
TolstoyТолстой
Чтобы избегать грехов и побеждать их, прежде всего надо признать то, что корень каждого греха — в дурных мыслях.
Мы все — только последствия того, что мы думаем.
To avoid sins and overcome them, one must first of all recognize that the root of every sin lies in evil thoughts.
We are all only the consequences of what we think.
From Dhammapada · reworded by Tolstoy .
Original · PaliManopubbaṅgamā dhammā, …
… manoseṭṭhā manomayā; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 18811. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНаша жизнь — следствие наших мыслей: она рождается в нашем сердце, она исходит из наших мыслей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 1 (Yamakavagga), its opening.
The second sentence is the opening of the Dhammapada in Max Müller's English: 'All that we are is the result of what we have thought' becomes «Мы все — только последствия того, что мы думаем» (we are all only the consequences of what we think). The Pali says 'mind goes before all states; mind is their chief; they are made of mind.' The first sentence, «Чтобы избегать грехов и побеждать их, прежде всего надо признать то, что корень каждого греха — в дурных мыслях» (to avoid sins and overcome them, one must first recognize that the root of every sin lies in bad thoughts), was found neither in the Dhammapada nor in Conway, and reads as Tolstoy's own lead-in. Thoughts of Wise Men (1903), 20 January, gives the whole verse in other words («Наша жизнь — следствие наших мыслей»).
Translation note. The Russian italic is broken only at the commas and dashes; each paragraph is set here as one span.
Pascal’s close, “Let us endeavour, then, to think well; this is the principle of morality,” becomes a promise: our understanding, valued and sustained, “will light up our whole life for us and show us what is good and what is evil”; “a vapour, a drop of water” becomes “a mere trifle.” †
Original · translated by W. F. Trotter
Man is but a reed, the most feeble thing in nature; but he is a thinking reed. The entire universe need not arm itself to crush him. A vapour, a drop of water suffices to kill him.
All our dignity consists, then, in thought. By it we must elevate ourselves, and not by space and time which we cannot fill. Let us endeavour, then, to think well; this is the principle of morality.
TolstoyТолстой
В сравнении с окружающим его миром человек — не более, как слабый тростник; но он — тростник, одаренный разумением.
Какого-нибудь пустяка достаточно, чтобы убить человека. И все-таки человек выше всяких тварей, выше всего земного, потому что он и умирая будет разумом своим сознавать, что он умирает. Человек может сознать ничтожество своего тела перед природою. Природа же ничего не сознает.
Всё наше преимущество заключается в нашей способности разуметь. Одно только разумение возвышает нас над остальным миром. Будем же ценить и поддерживать наше разумение, и оно осветит нам всю нашу жизнь, укажет нам, в чем добро, в чем зло.
Compared with the world around him, man is no more than a frail reed; but he is a reed endowed with understanding.
A mere trifle is enough to kill a man. And yet man is higher than all creatures, higher than everything earthly, because even in dying he will be conscious with his reason that he is dying. Man can be conscious of the insignificance of his body before nature. But nature is conscious of nothing.
Our whole advantage lies in our capacity to understand. Understanding alone elevates us above the rest of the world. Let us, then, value and sustain our understanding, and it will light up our whole life for us and show us what is good and what is evil.
From Pensées · reworded by Tolstoy .
Original · FrenchL’homme n’est qu’un roseau, le plus faible de la nature ; mais c’est un roseau pensant. Il ne faut pas que l’univers entier s’arme pour l’écraser : une vapeur, une goutte d’eau, suffît pour le tuer.
Mais, quand l’univers l’écraserait, l’homme serait encore plus noble que ce qui le tue, parce qu’il sait qu’il meurt, et l’avantage que l’univers a sur lui ; l’univers n’en sait rien.
Toute notre dignité consiste donc en la pensée. C’est de là qu’il faut nous relever et non de l’espace et de la durée, que nous ne saurions remplir. Travaillons donc à bien penser : voilà le principe de la morale.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Man is but a reed, the most feeble thing in nature; but he is a thinking reed. The entire universe need not arm itself to crush him. A vapour, a drop of water suffices to kill him.
All our dignity consists, then, in thought. By it we must elevate ourselves, and not by space and time which we cannot fill. Let us endeavour, then, to think well; this is the principle of morality.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВ сравнении с окружающим его миром человек не более, как слабый тростник; но он — тростник, одаренный разумением.
Будем же ценить и поддерживать наше разумение, и оно осветит нам всю нашу жизнь, укажет нам, в чем добро, в чем зло.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 347 (Section VI); Trotter 347.
B. 347 throughout, freely rendered and ending in a sentence of its own. The Circle repeats Tolstoy's Thoughts of Wise Men (1903) word for word; his Pascal there came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online. 'Une vapeur, une goutte d'eau' (a vapour, a drop of water) becomes «Какого-нибудь пустяка» (some trifle); man 'plus noble que ce qui le tue' (nobler than what kills him) is «выше всяких тварей, выше всего земного» (above all creatures, above everything earthly), and the universe that 'n'en sait rien' (knows nothing of it) becomes «Природа». Pascal's 'C'est de là qu'il faut nous relever et non de l'espace et de la durée' (from there we must raise ourselves, not from space and time) becomes «Одно только разумение возвышает нас над остальным миром». His close, 'Travaillons donc à bien penser : voilà le principe de la morale' (let us labour then to think well: that is the principle of morality), becomes «Будем же ценить и поддерживать наше разумение, и оно осветит нам всю нашу жизнь, укажет нам, в чем добро, в чем зло» (let us value and sustain our understanding, and it will light our whole life and show us what is good and what is evil).
Translation note. «Разумение» is “understanding” throughout this thought, and «разум» is “reason,” as elsewhere in the Circle.
Lao-Tzu’s warnings against keeping a vessel full and a point sharp become two rules of care, as already in Tolstoy’s 1903 version, “hold it carefully upright” and “keep sharpening it,” and the Circle adds the lesson: “So it is with your soul, if you seek the true good.”
Original · translated by James Legge
It is better to leave a vessel unfilled, than to attempt to carry it when it is full.
If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.
TolstoyТолстой
Чтобы не пролить полный сосуд, нужно внимательно держать его прямо.
Чтобы лезвие было остро, нужно постоянно точить его.
То же и с твоей душой, если ты ищешь истинного блага.
So as not to spill a full vessel, you must hold it carefully upright.
For a blade to be sharp, you must keep sharpening it.
So it is with your soul, if you seek the true good.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingHolding and keeping full, had that not better be left alone? Handling and keeping sharp, can that wear long?
Source text: archive.orgIn English · James Legge, 1891It is better to leave a vessel unfilled, than to attempt to carry it when it is full.
If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.
Source text: gutenberg.orgAnother translation · Lao-Tseu, Tao te king, traduit par Stanislas Julien… un vase que de vouloir le maintenir (lorsqu'il est plein).
… une lame , bien qu'on l'explore avec la main, on ne pourra la conserver constamment (tranchante).
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы не пролить полный сосуд, нужно внимательно держать его прямо. Чтобы лезвие было остро, нужно постоянно точить его.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 9, its first two lines.
Two lines of chapter 9, turned into their opposite through Tolstoy's 1903 version (Thoughts of Wise Men, 4 August), with a sentence added. Lao-Tzu warns against fullness and sharpness: Carus, 'Holding and keeping full, had that not better be left alone? Handling and keeping sharp, can that wear long?'; Legge, 'It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.' The 1903 version makes them two rules of care: «Чтобы не пролить полный сосуд, нужно внимательно держать его прямо. Чтобы лезвие было остро, нужно постоянно точить его» (so as not to spill a full vessel one must hold it carefully upright; for a blade to be sharp one must keep sharpening it). The Circle keeps these and adds «То же и с твоей душой, если ты ищешь истинного блага» (so it is with your soul, if you seek the true good). Neither Carus nor Julien's French, which Tolstoy used with Popov in 1893 (Jubilee vol. 40 commentary), reads the lines as rules of care; which reading lay behind the 1903 version was not found.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
Adds a first sentence found in none of the Pythagorean sayings searched, “Be convinced that you have no property other than your soul,” and Stobaeus’s three strong anchors, “Prudence, magnanimity, fortitude,” become one: “Only in virtue.”
Original · translated by Thomas Taylor
Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant.
Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake.
This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle.
TolstoyТолстой
Убедись, что нет у тебя иной собственности, кроме твоей души. Избери решительно самый лучший образ жизни, привычка сделает его приятным для тебя. Богатство — якорь ненадежный, а слава — и того хуже. То же и тело, то же и власть, то же и почет: всё это ничтожно и бессильно. В чем же надежный якорь для жизни? Только в добродетели. Таков уж божественный закон, что только добродетель держится твердо и непоколебимо; всё же остальное — ничто.
Be convinced that you have no property other than your soul. Choose resolutely the very best way of life; habit will make it pleasant to you. Wealth is an unreliable anchor, and fame still worse. So too the body, so too power, so too honor: all this is worthless and powerless. Where, then, is a reliable anchor for life? Only in virtue. Such is the divine law: virtue alone holds firm and unshaken; all the rest is nothing.
From Pythagoric Ethical Sentences from Stobaeus · reworded by Tolstoy .
In English · Thomas Taylor, 1818Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant.
Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake.
This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pythagoric Ethical Sentences from Stobaeus, the sixth sentence ("Pythagoras said ..."), in Taylor's collection appended to Iamblichus' Life of Pythagoras.
Sentences 2 to 4 of Tolstoy's text are the Pythagorean saying preserved by Stobaeus, here in Taylor's English: "Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant. Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake. This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle." Tolstoy follows it closely to "powerless" («всё это ничтожно и бессильно»), adding «решительно» (resolutely) and «для тебя» (for you). He then changes the answer: Stobaeus's three strong anchors, "Prudence, magnanimity, fortitude. These no tempest can shake", become «Только в добродетели» (only in virtue), and "every thing else is a trifle" becomes «всё же остальное — ничто» (all the rest is nothing). The first sentence, «Убедись, что нет у тебя иной собственности, кроме твоей души» (be convinced that you have no property but your soul), is not in this saying or in the other Pythagorean sentences Taylor collects from Stobaeus, Demophilus, Sextus, and Iamblichus's Protrepticus (searched in Firth's reprint, sacred-texts.com, The Golden Verses of Pythagoras, 1904). What Tolstoy read was not found: the saying is not in Moralistes anciens, Boiste, Ramage, or Taylor's Demophilus (1804), and the signature «Пифагор Самосский» suggests a French or English collection that named him so. The Greek, in Stobaeus's Anthology, was not saved.
Amiel’s close, “Fire purifies all,” gains a second half found neither in the French nor in Ward: fire purifies everything “in the material world; love, in the spiritual world.”
Original · translated by Mrs. Humphry Ward
Besides, the poisoned dart can only be extracted from the wound by the balm of a silent and thoughtful charity.
There is no end to recriminations, complaints, or reprisals. The simplest plan is to blot everything out.
Such a wrong is to be healed, not avenged. Fire purifies all.
TolstoyТолстой
Ничем нельзя вынуть из раны отравленного жала, как только бальзамом молчаливого и предупредительного милосердия. Зачем позволять себе раздражаться на человеческую злобу, на неблагодарность, на зависть, даже на коварство? Перекорам, жалобам, наказаниям никогда не будет конца. Самое простое — стереть всё. Обиды, упреки, вспышки возмущают душу. Надо иметь средство исцеления от этих зол. Огонь очищает всё в вещественном мире; любовь — в мире духовном.
Nothing can draw the poisoned sting out of a wound except the balm of silent and considerate mercy. Why let yourself be irritated by human malice, by ingratitude, by envy, even by treachery? There will never be an end to bickering, complaints, and punishments. The simplest thing is to wipe it all away. Offenses, reproaches, and outbursts trouble the soul. One must have a means of healing these ills. Fire purifies everything in the material world; love, in the spiritual world.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchOn ne fait sortir de sa blessure le dard empoisonné que par le dictame de la charité silencieuse et prévenante.
On n'en finit pas avec les récriminations, les plaintes ou les châtiments. Le plus simple est de tout effacer.
L'homme est justicier ; mais il y a un mal qu'il n'est pas tenu de punir : c'est celui dont il est victime.
Il faut avoir un procédé de guérison pour ces maux-là. Le feu purifie tout.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Besides, the poisoned dart can only be extracted from the wound by the balm of a silent and thoughtful charity.
There is no end to recriminations, complaints, or reprisals. The simplest plan is to blot everything out.
Such a wrong is to be healed, not avenged. Fire purifies all.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 22 novembre 1880 (5th ed., Geneva 1887, t. II, p. 306); Ward's translation, November 22, 1880.
The second half of the entry for 22 November 1880 (its first half is 7-8.1), translated closely up to its last words, with one sentence left out and a clause added. Left out: 'L'homme est justicier ; mais il y a un mal qu'il n'est pas tenu de punir : c'est celui dont il est victime' (man is a dispenser of justice, but there is one wrong he is not bound to punish: the one of which he is the victim). Added: Amiel ends 'Le feu purifie tout' (fire purifies all), followed by two lines of verse; the Russian ends «Огонь очищает всё в вещественном мире; любовь — в мире духовном» (fire purifies all in the material world; love, in the spiritual). The words «любовь — в мире духовном» are not in the French or in Ward, and they tie the thought to the day's theme, love. 'Dictame' (dittany, a healing herb) becomes «бальзамом» (balm), as in Ward. Ward's 'to be healed, not avenged' is his own; the French has 'Il faut avoir un procédé de guérison pour ces maux-là' (one must have a way of healing these ills), which the Russian follows («Надо иметь средство исцеления от этих зол»). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
To guarding oneself, “not losing sight of himself for a single moment,” the Circle adds “especially in his dealings with people.”
Original · translated by F. Max Müller
315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
TolstoyТолстой
Как дозоры бдительно сторожат крепость, сторожат и вокруг стены и внутри ее, так и человек должен бодро охранять себя, ни на одно мгновение не упуская себя из вида, в особенности в отношениях с людьми; кто упустит из вида решительную минуту в жизни, тот неминуемо вступит на путь в преисподнюю.
As sentries vigilantly guard a fortress, guarding it both around the wall and within, so a man must guard himself wakefully, not losing sight of himself for a single moment, especially in his dealings with people; whoever loses sight of the decisive moment in life will inevitably set out on the road to the underworld.
From Dhammapada · reworded by Tolstoy .
Original · PaliNagaraṁ yathā paccantaṁ, …
Evaṁ gopetha attānaṁ, …
… khaṇo vo mā upaccagā; …
… nirayamhi samappitā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКак дозоры бдительно сторожат крепость, сторожат и вокруг стены и внутри ее, так и человек должен бодро охранять себя, ни одно мгновение не упуская из вида; кто упустит из вида решительную минуту в жизни, тот неминуемо вступит на путь в преисподнюю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 315 (Nirayavagga).
Tolstoy's 1903 version (Thoughts of Wise Men, 23 June; Gerasimov's Russian Dhammapada of 1898, not found online, behind it), with a clause added for the Circle: «ни на одно мгновение не упуская себя из вида, в особенности в отношениях с людьми» (never for a moment losing sight of himself, especially in dealings with people). The verse: as a border city is guarded within and without, so guard yourselves; let not the moment pass you by, for those who let it pass grieve, consigned to hell (Müller: 'Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell'). In the Russian the guarded city becomes sentries watching a fortress («как дозоры бдительно сторожат крепость»), 'the moment' becomes «решительную минуту в жизни» (the decisive moment in life), and grieving in hell becomes «неминуемо вступит на путь в преисподнюю» (will surely set out on the road to the underworld). Only the clause about dealings with people is new in the Circle.
Adds a closing sentence not in Kant, “man’s consciousness of the divine principle in himself impels him to fulfill the law of goodness more strongly than any outward rewards”; “er könne dieses, weil er es soll,” he can do this because he ought, becomes the general “I can because I ought,” and the motive of duty, “viel zu fein,” much too fine, becomes “too weak and remote.”
Original · German
Der Begriff der Pflicht in seiner ganzen Reinigkeit ist nicht allein ohne allen Vergleich einfacher, klarer, für Jedermann zum praktischen Gebrauch fasslicher und natürlicher, als jedes von der Glückseligkeit hergenom- mene, oder damit und mit der Rücksicht auf sie ver- mengte Motiv, (welches jederzeit viel Kunst und Ueberle- gung erfordert;) sondern auch in dem Urtheile selbst der gemeinsten Menschenvernunft, wenn er nur an die- selbe, und zwar mit Absonderung, ja sogar in Ent- gegensetzung mit diesem an den Willen der Menschen gebracht wird, bei weitem kräftiger, eindringender und Erfolg versprechender, als alle von dem letzteren eigennützigen Prinzip entlehnte Bewegungsgründe.
Dass der Mensch sich bewusst ist, er könne dieses, weil er es soll: das eröffnet in ihm eine Tiefe göttlicher Anlagen, die ihn gleichsam einen heiligen Schauer über die Grösse und Erhabenheit seiner wahren Bestimmung fühlen lässt.
Und wenn der Mensch öfters darauf aufmerksam gemacht und gewöhnt würde, die Tugend von allem Reichthum ihrer aus der Beobachtung der Pflicht zu machenden Beute von Vortheilen gänzlich zu entladen, und sie in ihrer ganzen Reinigkeit sich vorzustellen; wenn es im Privat- und öffentlichen Unterricht Grundsatz würde, davon bestän- dig Gebrauch zu machen, (ein Methode, Pflichten einzu- schärfen, die fast jederzeit versäumt worden ist;) so müsste es mit der Sittlichkeit der Menschen bald besser stehen.
Dass die Geschichtserfahrung bisher noch nicht den guten Erfolg der Tugendlehren hat beweisen wollen, daran ist wohl eben die falsche Voraussetzung Schuld: dass die von der Idee der Pflicht an sich selbst abge- leitete Triebfeder für den gemeinen Begriff viel zu fein sei, wogegen die gröbere, von gewissen in dieser, ja- wohl auch in einer künftigen Welt aus der Befolgung des Gesetzes (ohne auf dasselbe als Triebfeder Acht zu haben,) zu erwartenden Vortheilen hergenommene kräf- tiger auf das Gemüth wirken würde;
TolstoyТолстой
Понятие о долге во всей его чистоте не только несравненно проще, яснее, понятнее для каждого на деле, чем это же понятие, выведенное из стремления к счастью или связанное и считающееся с ним (и всегда требующее немало искусственности и тонких соображений), но и пред судом обыкновенного здравого смысла гораздо могущественнее, настойчивее и более обещает успеха, чем все побуждения, исходящие из своекорыстия, — если только понятие о долге усвоено здравым смыслом, совершенно независимо от своекорыстных побуждений.
Сознание, что я могу, потому что должен, открывает в человеке глубину божественных дарований, которая дает ему почувствовать величие и возвышенность его истинного назначения. И если бы человек почаще обращал на это внимание и привык бы совершенно отделять добродетель от всей массы выгод, служащих наградой ей за исполнение долга, и представлять ее себе во всей ее чистоте; если бы основой частного и общественного обучения было сделано непрестанное упражнение в добродетели (именно метод настаивать на исполнении обязанностей, чтó почти всегда оставалось в пренебрежении), то нравственное состояние людей скоро улучшилось бы. В том, что исторический опыт до сих пор не давал хороших результатов для учения о добродетели, виновато то ложное предположение, что побуждение, выведенное из идеи долга, будто бы слишком слабо и отдаленно, а что сильнее действует на душу более близкое побуждение, проистекающее из расчета на выгоды, которых надо ждать отчасти в этом, а также и в будущем мире за исполнение закона. Между тем как сознание человеком в себе божественного начала сильнее всяких внешних наград побуждает его к исполнению закона добра.
The concept of duty in all its purity is not only incomparably simpler, clearer, and more intelligible to everyone in practice than the same concept derived from the striving for happiness, or bound up with it and taking account of it (which always requires no small amount of artifice and subtle reasoning), but also, before the court of ordinary common sense, far more powerful, more insistent, and more promising of success than all motives that proceed from self-interest — if only the concept of duty has been taken in by common sense entirely independently of self-interested motives.
The consciousness that I can because I ought reveals in man a depth of divine endowments, which lets him feel the greatness and sublimity of his true calling. And if man paid heed to this more often, and grew used to separating virtue entirely from the whole mass of advantages that serve as its reward for the fulfillment of duty, and to picturing it to himself in all its purity; if unceasing exercise in virtue were made the foundation of private and public education (namely, the method of insisting on the fulfillment of obligations, which has almost always been neglected), then the moral condition of people would soon improve. That historical experience has so far given no good results for the teaching of virtue is the fault of the false supposition that the motive derived from the idea of duty is too weak and remote, and that a nearer motive acts more strongly on the soul: one arising from counting on the advantages to be expected for fulfilling the law, partly in this world and also in the world to come. Yet man’s consciousness of the divine principle in himself impels him to fulfill the law of goodness more strongly than any outward rewards.
From Über den Gemeinspruch: Das mag in der Theorie richtig sein, taugt aber nicht für die Pra… · reworded by Tolstoy .
Original · GermanDer Begriff der Pflicht in seiner ganzen Reinigkeit ist nicht allein ohne allen Vergleich einfacher, klarer, für Jedermann zum praktischen Gebrauch fasslicher und natürlicher, als jedes von der Glückseligkeit hergenommene, oder damit und mit der Rücksicht auf sie vermengte Motiv, (welches jederzeit viel Kunst und Ueberlegung erfordert;) sondern auch in dem Urtheile selbst der gemeinsten Menschenvernunft, wenn er nur an dieselbe, und zwar mit Absonderung, ja sogar in Entgegensetzung mit diesem an den Willen der Menschen gebracht wird, bei weitem kräftiger, eindringender und Erfolg versprechender, als alle von dem letzteren eigennützigen Prinzip entlehnte Bewegungsgründe.
Dass der Mensch sich bewusst ist, er könne dieses, weil er es soll: das eröffnet in ihm eine Tiefe göttlicher Anlagen, die ihn gleichsam einen heiligen Schauer über die Grösse und Erhabenheit seiner wahren Bestimmung fühlen lässt.
Und wenn der Mensch öfters darauf aufmerksam gemacht und gewöhnt würde, die Tugend von allem Reichthum ihrer aus der Beobachtung der Pflicht zu machenden Beute von Vortheilen gänzlich zu entladen, und sie in ihrer ganzen Reinigkeit sich vorzustellen; wenn es im Privatund öffentlichen Unterricht Grundsatz würde, davon beständig Gebrauch zu machen, (ein Methode, Pflichten einzuschärfen, die fast jederzeit versäumt worden ist;) so müsste es mit der Sittlichkeit der Menschen bald besser stehen.
Dass die Geschichtserfahrung bisher noch nicht den guten Erfolg der Tugendlehren hat beweisen wollen, daran ist wohl eben die falsche Voraussetzung Schuld: dass die von der Idee der Pflicht an sich selbst abgeleitete Triebfeder für den gemeinen Begriff viel zu fein sei, wogegen die gröbere, von gewissen in dieser, jawohl auch in einer künftigen Welt aus der Befolgung des Gesetzes (ohne auf dasselbe als Triebfeder Acht zu haben,) zu erwartenden Vortheilen hergenommene kräftiger auf das Gemüth wirken würde; …
Source text: archive.orgTolstoy’s own version · Путь жизниСознание, что я могу, потому что должен, открывает в человеке глубину божественных дарований, которая дает ему почувствовать, как священному пророку, величие и возвышенность его истинного назначения.
Между тем как сознание человеком в себе духовного начала, вызывающее отречение от своей личности, гораздо сильнее всяких наград побуждает человека к исполнению закона добра.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Über den Gemeinspruch: Das mag in der Theorie richtig sein, taugt aber nicht für die Praxis (1793), Part I (Vom Verhältnis der Theorie zur Praxis in der Moral überhaupt), Kleinere Schriften zur Ethik und Religionsphilosophie, ed. J. H. von Kirchmann (Berlin, 1870), pp. 111 and 113 (AA VIII, 286–288).
Kant's reply to Garve, two passages two pages apart, followed by a sentence of Tolstoy's own, as «По Канту» (after Kant) signals. First paragraph, Kant's sentence shortened: the concept of duty in its whole purity is beyond comparison simpler, clearer, and more graspable for everyone in practice than any motive taken from happiness or mixed with regard for it (which always needs much art and reflection), and in the judgment of the commonest human reason far stronger, more penetrating, and more promising of success than all motives drawn from the selfish principle. Tolstoy makes the happiness motive «это же понятие, выведенное из стремления к счастью» (the same concept derived from the striving for happiness), leaves out “und natürlicher” (and more natural), and makes Kant's condition “wenn er nur an dieselbe, und zwar mit Absonderung, ja sogar in Entgegensetzung mit diesem an den Willen der Menschen gebracht wird” (if only it is brought to men's will in separation from, indeed in opposition to, that motive) «если только понятие о долге усвоено здравым смыслом, совершенно независимо от своекорыстных побуждений» (if only common sense has taken in the concept of duty entirely apart from self-interested motives). Left out between the paragraphs: Kant's example of the deposit and the child's answer, and his appeal to inner experience. Second paragraph, close with two changes: Kant's “er könne dieses, weil er es soll” (he can do this, because he ought), said of the pure moral disposition overcoming life's evils, becomes the general «я могу, потому что должен» (I can because I must), and “gleichsam einen heiligen Schauer” (as it were a holy shudder) is left out; “davon beständig Gebrauch zu machen” (to make constant use of this, the purity of virtue) becomes «непрестанное упражнение в добродетели» (unceasing exercise in virtue); “viel zu fein” (much too fine) for common understanding becomes «слишком слабо и отдаленно» (too weak and remote), and “die gröbere” (the coarser) motive «более близкое» (nearer). Added: the last sentence, «Между тем как сознание человеком в себе божественного начала сильнее всяких внешних наград побуждает его к исполнению закона добра» (whereas a man's consciousness of the divine principle in himself moves him more strongly than any outward rewards to fulfil the law of good), which is not in Kant. In «Путь жизни» (tolstoy block) the second paragraph has «как священному пророку» (as to a holy prophet) where Kant has “heiligen Schauer” (holy shudder), probably reading “Schauer” in its older sense of seer, and the added sentence speaks of the spiritual principle calling for renunciation of self. The passage is not in Richter's Kant-Aussprüche; how Tolstoy read it was not found. No public-domain English of Part I was found (Hastie's Kant's Principles of Politics, 1891, translates Parts II and III only).
The saying is expanded: the counsel not to answer those who speak evil of you drops out, a bargain with one’s conscience is added, “It is a trifle, of no importance,” and going to appease the one offended becomes “do not rest until, by your own entreaties or through the mediation of friends, you have prevailed on the one you offended to be wholly reconciled.” †
Original · he
אם אומרים עליך אחרים דבר רע אל תענם. גדול יהיה בעיניך כקטן.
אם אמרת על אחרים דבר רע קטן יהיה בעיניך כגדול עד שתלך ותפייס עליו
TolstoyТолстой
Дети мои! Если кто нанесет вам обиду словом, то не придавайте этому значения, а смотрите на это как на дело, не заслуживающее внимания. Если же у вас вырвалось оскорбительное слово о другом, то не вступайте в сделку со своею совестью, говоря: «Что же мы такое сказали, ведь это мелочь, что за важность». Нет, не рассуждайте так, а смотрите на свой поступок, как на дело великой важности, и не успокаивайтесь до тех пор, пока вам собственными мольбами или посредничеством друзей не удастся склонить обиженного к совершенному примирению.
My children! If anyone offends you with a word, attach no importance to it, but look on it as a matter not worth attention. But if an insulting word about another has escaped you, do not strike a bargain with your conscience, saying: “Why, what did we say? It is a trifle, of no importance.” No, do not reason so, but look on your act as a matter of great importance, and do not rest until, by your own entreaties or through the mediation of friends, you have prevailed on the one you offended to be wholly reconciled.
From Derekh Eretz Zuta · reworded by Tolstoy .
Original · Hebrewאם אומרים עליך אחרים דבר רע אל תענם. גדול יהיה בעיניך כקטן.
אם אמרת על אחרים דבר רע קטן יהיה בעיניך כגדול עד שתלך ותפייס עליו
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДети мои! если кто нанесет вам обиду словом, то не придавайте этому слишком большого значения, а смотрите на это, как на мелочь.
Нет, не рассуждайте так, а смотрите на то, как на дело великой важности, пока вам собственными мольбами или посредничеством друзей не удастся склонить обиженного к полному извинению и совершенному примирению.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Derekh Eretz Zuta, 1:7 (Vilna ed.); the same saying is a baraita in Kallah Rabbati 3; Thoughts of Wise Men (1903), 23 December.
The saying of Derekh Eretz Zuta 1:7, a minor tractate printed with the Babylonian Talmud: 'If others speak evil of you, do not answer them; let a great thing be in your eyes as small. If you have spoken evil of others, let a small thing be in your eyes as great, until you go and appease him.' Kallah Rabbati 3 has it as a baraita. Tolstoy's version, taken from his Thoughts of Wise Men (1903), 23 December, expands it: it opens «Дети мои!» (my children), leaves out 'do not answer them', adds the excuse made to one's conscience («Что же мы такое сказали, ведь это мелочь, что за важность»), and has the offended man won over «собственными мольбами или посредничеством друзей» (by your own pleas or through friends). None of these is in the Hebrew. Yoma 87a has the friends: whoever offends his fellow even with words must appease him, and if he has no money to offer, 'let him bring many friends to him'; it reads this out of Proverbs 6:1-3, which opens 'My son'. The expansion was probably made in the Russian collection Tolstoy used (Gurvich, 1901, or «Мировоззрение талмудистов», 1874–76; neither online). For the Circle Tolstoy changed his 1903 text in four places: «слишком большого значения» (too great importance) became «значения»; «как на мелочь» (as a trifle), «как на дело, не заслуживающее внимания» (as a thing not worth attention); «смотрите на то» (look on it), «смотрите на свой поступок» (look on your deed); and «пока вам … не удастся склонить обиженного к полному извинению и совершенному примирению» (to full apology and complete reconciliation), «и не успокаивайтесь до тех пор, пока вам … не удастся склонить обиженного к совершенному примирению» (and do not rest until … to complete reconciliation). No public-domain English of Derekh Eretz Zuta was found.
Adds a first paragraph of Tolstoy’s own, “Almost always, if we search within ourselves, we will find the same sin that we condemn in another,” and the religious man hurt at injuries, “as yet but shallow water,” becomes “not a river but a puddle”; “A great river” becomes “A deep river.”
Original · translated by Francis Gladwin
A great river is not made turbid by a stone ; the religious man who is hurt at injuries is as yet but shallow water.
If any misfortune befalleth you, bear with it ; that, by forgiving others, you may yourself obtain pardon.
seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.
TolstoyТолстой
Почти всегда, поискав в себе, мы найдем тот же грех, который мы осуждаем в другом. Если же мы не знаем за собой именно того самого греха, то стоит только поискать, и мы найдем худшие.
Глубокая река не возмутится от того, что в нее бросить камень; религиозный человек, который возмутится оскорблениями — не река, а лужа. Если тебя постигло бедствие, неси его с тем, чтобы, прощая других, ты сам заслужил прощение. Будем помнить, что все мы вернемся в землю, и будем смиренны. Будем посыпать главу пеплом, прежде чем превратимся в прах.
Almost always, if we search within ourselves, we will find the same sin that we condemn in another. And if we do not know ourselves to have that very same sin, we need only search, and we will find worse ones.
A deep river is not troubled when a stone is thrown into it; a religious man who is troubled by insults is not a river but a puddle. If calamity has befallen you, bear it so that, forgiving others, you yourself may earn forgiveness. Let us remember that we shall all return to the earth, and let us be humble. Let us strew ashes on our heads before we are turned to dust.
From Gulistan, ch. II · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyA great river is not made turbid by a stone ; …
If any misfortune befalleth you, bear with it, that, by forgiving others, you may yourself obtain pardon.
… seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.
Source text: archive.orgOriginal · Persianدریایِ فراوان نشود تیره به سنگ
عارف که برنجد تُنُکآب است هنوز
که به عفو از گناه پاک شوی
خاک شو، پیش از آن که خاک شوی
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806A great river is not made turbid by a stone ; the religious man who is hurt at injuries is as yet but shallow water.
If any misfortune befalleth you, bear with it ; that, by forgiving others, you may yourself obtain pardon.
… seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.
Source text: archive.orgTolstoy’s own version · Путь жизниПочти всегда, поискав в себе, мы найдем тот же грех, который мы осуждаем в другом. Если же мы не знаем за собой именно того самого греха, то стоит только поискать, и мы найдем еще худший.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. II (On the morals of dervishes), ch. II, story 40 (Ganjoor); Gladwin (1865), ch. II, Tale XLI, pp. 209-210; Conway (1874), no. DXLVII, Patience, p. 334.
Two parts. The first paragraph, in italics, is Tolstoy's own: it is not in the Gulistan or Conway, and he printed it unsigned, as his own thoughts are, in «На каждый день» (25 March) and The Path of Life (ch. XXIII, § IV). The second is the end of Gulistan II, Tale XLI, in Gladwin's English through Conway's 'Patience': 'A great river is not made turbid by a stone; the religious man who is hurt at injuries is as yet but shallow water. If any misfortune befalleth you, bear with it, that, by forgiving others, you may yourself obtain pardon. O my brother! seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.' Tolstoy makes the great river «глубокая река» (a deep river), and 'is as yet but shallow water' «не река, а лужа» (is not a river but a puddle); 'let us humble ourselves in ashes before we are changed into dust' becomes two sentences, «Будем помнить, что все мы вернемся в землю, и будем смиренны. Будем посыпать главу пеплом, прежде чем превратимся в прах» (let us remember … and be humble; let us strew our heads with ashes before we turn to dust), and 'O my brother' is dropped. The Persian: 'the abundant sea is not made turbid by a stone; the gnostic who takes offence is shallow water still … bear it, that by pardon you may be cleansed of sin … O brother, since you will become dust, become dust before you become dust.' In The Path of Life (ch. XI, § VI) Tolstoy kept only the river and the return to earth, signed «По Саади». Not in Thoughts of Wise Men (1903).
Translation note. The Russian italic of the first paragraph is broken only at the commas; it is set here as one span. «Возмутиться» is said both of water that is stirred up and of a person who is outraged; “troubled” keeps both.
“Life is easy to live for a man who is without shame” becomes “It seems that life is easy for the shameless man,” and Tolstoy adds the lesson, “but it only seems so. The first is always uneasy, the second always at peace”; “a modest man” becomes “the mortal,” perhaps a misreading of «смиренного», humble, the word of Gerasimov’s Russian and of Tolstoy’s 1903 text. *
Original · translated by F. Max Müller
244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
TolstoyТолстой
Кажется, что бесстыдному человеку, хвастуну, хитрецу, хулителю, дерзкому и бездельнику живется легко; что тяжела жизнь того смертного, который непрестанно стремится к непорочному, всегда кроток, разумен, бескорыстен; но это только кажется. Первый всегда тревожен, второй всегда спокоен.
It seems that life is easy for the shameless man, the boaster, the trickster, the reviler, the insolent, and the idler; that life is hard for the mortal who strives unceasingly for what is pure, who is always meek, reasonable, and disinterested; but it only seems so. The first is always uneasy, the second always at peace.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… хвастуну, хитрецу, хулителю, дерзкому …
… тяжела жизнь того смиреннаго, который …
… стремится къ непорочному, всегда кротокъ, …
Source text: archive.orgOriginal · PaliSujīvaṁ ahirikena, …
… kākasūrena dhaṁsinā; …
Hirīmatā ca dujjīvaṁ, …
… niccaṁ sucigavesinā; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛегко живется бесстыдному человеку, хвастуну, хитрецу, хулителю, дерзкому и бездельнику; но тяжела жизнь того смиренного, который непрестанно стремится к непорочному, всегда кроток, разумен, бескорыстен.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 244-245 (Malavagga).
Dhammapada 244-245 in Gerasimov's Russian (1898), which Thoughts of Wise Men (1903), 1 June, prints word for word. For the Circle Tolstoy reverses the verses' point. The Pali says that life really is easy for the shameless and hard for the modest (Müller: 'Life is easy to live for a man who is without shame … But life is hard to live for a modest man, who always looks for what is pure'). Tolstoy makes it only seem so: «Кажется, что … живется легко» (it seems that … lives easily) and «что тяжела жизнь того …» (that the life of … is hard), and adds «но это только кажется. Первый всегда тревожен, второй всегда спокоен» (but this only seems so. The first is always anxious, the second always calm). He also has «смертного» (mortal) where 1903 and Gerasimov have «смиренного» (humble; Pali hirīmant, 'modest'); whether by intent or a misreading of the one word for the other is not known. The list of vices is Gerasimov's rendering (kākasūra, 'crow-hero', is «хвастуну», braggart), and Gerasimov leaves out 'spotless' (suddhājīva).
As in Tolstoy’s 1903 version, the ship is set out at length, “When all tend to debauchery” becomes “When all people live otherwise than they should,” and he who stops becomes one who “comes to his senses and begins to live in God’s way”; the Circle adds a last sentence found in neither Pascal nor the 1903 text: “And the rest persecute him for it.” †
Original · translated by W. F. Trotter
When all is equally agitated, nothing appears to be agitated, as in a ship. When all tend to debauchery, none appears to do so. He who stops draws attention to the excess of others, like a fixed point.
as people in a ship think those move who are on the shore.
TolstoyТолстой
Если мы сидим в движущемся корабле и смотрим на какой-нибудь предмет на этом же корабле, то нам незаметно наше движение; если же мы посмотрим в сторону на предмет, который не движется вместе с нами, например на берег, то мы тотчас же заметим свое движение. То же бывает в жизни. Когда все люди живут не так, как следует, то это незаметно, но лишь только один опомнится и заживет по-божьи, тотчас же становится очевидным, как скверно поступают остальные. И остальные за это гонят его.
If we are sitting in a moving ship and look at some object on that same ship, our own motion is imperceptible to us; but if we look aside at an object that is not moving with us, at the shore, for example, we notice our motion at once. So it is in life. When all people live otherwise than they should, it is imperceptible; but as soon as one comes to his senses and begins to live in God’s way, it at once becomes evident how badly the rest are behaving. And the rest persecute him for it.
From Pensées · reworded by Tolstoy .
Original · FrenchQuand tout se remue également, rien ne se remue en apparence, comme en un vaisseau.
Quand tous vont vers le débordement, nul n’y semble aller ; celui qui s’arrête fait remarquer l’emportement des autres, comme un point fixe.
… comme ceux qui sont dans un vaisseau croient que ceux qui sont au bord fuient.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910When all is equally agitated, nothing appears to be agitated, as in a ship. When all tend to debauchery, none appears to do so. He who stops draws attention to the excess of others, like a fixed point.
… as people in a ship think those move who are on the shore.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurQuand tout se remue également, rien ne se remue en apparence : comme en un vaisseau.
Qui s'arrête fait remarquer l'emportement des autres …
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТо же бывает и в жизни. Когда все люди живут не так, как следует, это незаметно, но лишь только один опомнится и заживет по-божьи, тотчас же становится очевидным, как скверно поступают остальные.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 382 and 383 (Section VI); Trotter 382–383; Didot ed. (1863), part I, art. IX, nos. IV and XXVII, pp. 92 and 99.
Pascal's ship (B. 382), retold with the shore of B. 383 and a sentence added. Pascal: when everything moves alike, nothing seems to move, as in a ship; when all go toward excess ('le débordement'; Didot's edition reads 'dérèglement', disorder, which its scan prints 'déréiilement'), none seems to; whoever stops shows up the others' rush, like a fixed point. B. 383 adds the people in a ship who think those on the shore are moving. The Russian sets out the ship at length (we notice our motion only by looking at what does not move with us, «например на берег», such as the shore), turns 'Quand tous vont vers le débordement' into «Когда все люди живут не так, как следует» (when all people live not as they should), and the man who stops into one who «опомнится и заживет по-божьи» (comes to his senses and begins to live in God's way), whose life shows «как скверно поступают остальные» (how badly the rest behave). The Circle repeats Tolstoy's Thoughts of Wise Men (1903), October 18, and adds a last sentence that is in neither Pascal nor the 1903 text: «И остальные за это гонят его» (and for this the rest persecute him). Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online.
Adds “Nothing more is needed,” and the reward of inquiry, “nothing for thy trouble except the labour of inquiry,” becomes “nothing from your vain effort but disappointment and weariness”; God, worshipped “as if He existed, and were present,” “is present everywhere.”
Original · translated by Craufurd Tait Ramage, Beautiful Thoughts from Greek Authors
Believe that there is a God, worship Him, but do not inquire too curiously into His essence ; for thou wilt have nothing for thy trouble except the labour of inquiry. Do not care to know whether He exists or not; worship Him as if He existed, and were present.
TolstoyТолстой
Верь в бога, служи ему, но не пытайся познать его сущность; ты ничего не получишь от твоего тщетного усилия, кроме разочарования и усталости.
Не заботься даже о том, чтобы узнать, существует он или нет, служи ему, как будто он существует и везде присутствует. Больше ничего не нужно.
Believe in God, serve him, but do not try to know his essence; you will gain nothing from your vain effort but disappointment and weariness.
Do not even trouble to find out whether he exists or not; serve him as though he exists and is present everywhere. Nothing more is needed.
From Fragments of uncertain plays · reworded by Tolstoy .
Original · Ancient GreekΘεὸν νόμιζε καὶ σέβου, ζήτει δὲ μὴ, …
… ὡς ὄντα τοῦτον καὶ παρόντ᾽ ἀεὶ σέβου.
Source text: archive.orgIn English · Craufurd Tait Ramage, Beautiful Thoughts from Greek Authors, 1864Believe that there is a God, worship Him, but do not inquire too curiously into His essence ; for thou wilt have nothing for thy trouble except the labour of inquiry. Do not care to know whether He exists or not; worship Him as if He existed, and were present.
Source text: archive.orgTolstoy’s own version · Для души. Изречения мыслителей разных стран и разных вековВерь в бога, служи ему, но не старайся узнать его.
Не заботься даже о том, чтобы узнать, есть он или нет его, — служи ему, как будто он есть всегда и во всем.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fragments of uncertain plays, Ramage's reference "Ex Incert. Comœd. 25".
Tolstoy translates Ramage's English: "Believe that there is a God, worship Him, but do not inquire too curiously into His essence; for thou wilt have nothing for thy trouble except the labour of inquiry. Do not care to know whether He exists or not; worship Him as if He existed, and were present." Kept: «Верь в бога, служи ему» (believe in God, serve him), «не пытайся познать его сущность» (do not try to know his essence), and «Не заботься даже о том, чтобы узнать, существует он или нет» (do not even care to learn whether he exists or not), where Tolstoy adds «даже» (even). Changed: "thou wilt have nothing for thy trouble except the labour of inquiry" becomes «ты ничего не получишь от твоего тщетного усилия, кроме разочарования и усталости» (you will get nothing from your vain effort but disappointment and weariness); "present" becomes «везде присутствует» (present everywhere). Added: «Больше ничего не нужно» (nothing more is needed). The Greek: "Believe in God and worship him, but do not seek; for you have nothing more than the seeking. Whether he is or is not, do not wish to learn; worship him always as being and present." Ramage's scan garbles the second and third lines ("yap", "Bir ἐστιν"), so only the first and fourth are quoted. In «Для души» (1909), from the June of На каждый день, Tolstoy shortened it to two sentences, «не старайся узнать его» (do not try to know him) and «служи ему, как будто он есть всегда и во всем» (serve him as though he is always and in everything). The Jubilee index gives «Филемон» (vol. 42, p. 13).
Adds “Blessed, too, is death,” which is not in Amiel, and turns the close: that the angels need neither birth nor death “because their life is heavenly” becomes “but for men both the one and the other are necessary, inevitable.”
Original · translated by Mrs. Humphry Ward
Blessed be childhood, which brings down something of heaven into the midst of our rough earthliness.
Blessed be childhood for the good that it does, and for the good which it brings about carelessly and unconsciously by simply making us love it and letting itself be loved.
The angels have no need of birth and death as foundations for their life, because their life is heavenly.
TolstoyТолстой
Благословенно детство, которое среди жестокости земли дает хоть немного неба. Эти восемьдесят тысяч ежедневных рождений, о которых говорит статистика, составляют как бы излияния невинности и свежести, которая борется не только против уничтожения рода, но и против человеческой испорченности и всеобщего заражения грехом. Все добрые чувства, вызываемые около колыбели и детства, составляют одну из тайн великого провидения; уничтожьте вы эту освежающую росу, и вихрь эгоистических страстей как огнем высушит человеческое общество.
Если предположить, что человечество состояло бы из миллиарда бессмертных существ, число которых не могло бы ни увеличиваться, ни уменьшаться, где бы мы были и что бы мы были, великий боже! Мы стали бы, без сомнения, в тысячу раз ученее, но и в тысячу раз хуже. Знание накопилось бы, но все добродетели, которые зарождаются от страданий и преданности, т. е. семья и общество, были бы мертвы. Не было бы возмещения.
Благословенно детство за то благо, которое оно дает само, и за то добро, которое оно производит, не зная и не желая этого, только заставляя, позволяя себя любить. Только благодаря ему мы видим на земле частичку рая. Благословенна и смерть. Ангелы не могут нуждаться ни в рождении, ни в смерти для того, чтобы жить; но для людей необходимо, неизбежно и то и другое.
Blessed is childhood, which amid the cruelty of the earth gives at least a little of heaven. These eighty thousand daily births of which statistics speak are, as it were, outpourings of innocence and of a freshness that struggles not only against the destruction of the race but also against human corruption and the universal contagion of sin. All the good feelings called forth around the cradle and childhood are one of the mysteries of great Providence; destroy this refreshing dew, and the whirlwind of selfish passions will parch human society as if by fire.
If we suppose that humanity consisted of a billion immortal beings whose number could neither increase nor decrease, where would we be and what would we be, great God! We would no doubt become a thousand times more learned, but also a thousand times worse. Knowledge would accumulate, but all the virtues that are born of suffering and devotion, that is, the family and society, would be dead. There would be no compensation.
Blessed is childhood for the good that it gives of itself, and for the goodness it brings forth without knowing or wishing it, only by making itself loved, by letting itself be loved. Only thanks to it do we see on earth a little piece of paradise. Blessed, too, is death. Angels can have no need of either birth or death in order to live; but for men both the one and the other are necessary, inevitable.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchBénie soit l'enfance qui met un peu de ciel entre les rudesses terrestres.
Ce qu'il se fait de bons sentiments autour des berceaux et de l'enfance est un des secrets de la Providence générale ; supprimez cette rosée rafraîchissante, et la mêlée des passions égoïstes desséchera comme le feu la société humaine.
Bénie soit l'enfance pour le bien qu'elle fait et pour le bien qu'elle occasionne, sans le savoir et sans le vouloir, en se faisant aimer, en se laissant aimer.
Les anges n'ont pas besoin de la naissance et de la mort pour supporter la vie, parce que leur vie est céleste.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Blessed be childhood, which brings down something of heaven into the midst of our rough earthliness.
Blessed be childhood for the good that it does, and for the good which it brings about carelessly and unconsciously by simply making us love it and letting itself be loved.
The angels have no need of birth and death as foundations for their life, because their life is heavenly.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 janvier 1868 (Geneva: Georg, 1887, t. II, pp. 14–15); Ward's translation, January 26, 1868.
The whole entry for 26 January 1868, kept close through its first two paragraphs and changed at its end. Tolstoy leaves out Amiel's sentence on fatherhood and motherhood ('Sans la paternité, sans la maternité, je crois que l'amour lui-même ne suffirait pas à empêcher des hommes immortels de s'entre-dévorer'), adds «Благословенна и смерть» (blessed too is death), which is not in Amiel, and turns the last sentence around: Amiel's 'Les anges n'ont pas besoin de la naissance et de la mort pour supporter la vie, parce que leur vie est céleste' (the angels need neither birth nor death to bear life, because their life is heavenly) becomes «Ангелы не могут нуждаться ни в рождении, ни в смерти для того, чтобы жить; но для людей необходимо, неизбежно и то и другое» (angels cannot need either birth or death in order to live; but for people both are necessary, inevitable). Smaller changes: 'entre les rudesses terrestres' (amid earthly harshness) is «среди жестокости земли» (amid the cruelty of the earth); 'la gangrène universelle du péché' (the universal gangrene of sin) is «всеобщего заражения грехом» (the universal infection of sin); 'la Providence générale' is «великого провидения» (great providence); 'Le peu de paradis que nous apercevons encore sur la terre est dû à sa présence' becomes «Только благодаря ему мы видим на земле частичку рая» (only thanks to it do we see a particle of paradise on earth). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
Adds a sentence of Tolstoy’s own, “Liberation from falsehood is the preaching of truth”; the knowledge “that a thing is false” becomes the knowledge “that what is passed off as truth is falsehood,” and “the man who harbors it” becomes “the one who takes it for truth.”
Original · translated by T. Bailey Saunders
To free a man from error is to give, not to take away.
Knowledge that a thing is false is a truth.
Error always does harm; sooner or later it will bring mischief to the man who harbors it.
TolstoyТолстой
Освободить человека от заблуждений — это значит придать ему нечто, а не отнять. Освобождение от лжи есть проповедание истины; знание того, что выдаваемое за истину есть ложь, — есть истина. Заблуждение всегда вредит. Рано или поздно оно сделает вред тому, кто признает его за истину.
To free a man from errors is to give him something, not to take something away. Liberation from falsehood is the preaching of truth; the knowledge that what is passed off as truth is falsehood is itself truth. Error always does harm. Sooner or later it will harm the one who takes it for truth.
From Parerga und Paralipomena II · reworded by Tolstoy .
Original · GermanEinen von einem Irrthum befreien heißt nicht ihm et⸗ was nehmen, ſondern geben: denn die Erkenntniß, daß etwas falſch ſei, iſt eben eine Wahrheit.
Kein Irrthum aber iſt un⸗ ſchädlich; ſondern jeder wird früher oder ſpäter Dem, der ihn hegt, Unheil bereiten.
Source text: archive.orgIn English · T. Bailey Saunders, 1889To free a man from error is to give, not to take away.
Knowledge that a thing is false is a truth.
Error always does harm; sooner or later it will bring mischief to the man who harbors it.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньОсвободить человека от заблуждений — это значит придать ему нечто, а не отнять.
Сознание того, что что-нибудь ложно, есть уже сознание истины.
Ошибка всегда приносит человеку вред; рано или поздно, но она повредит тому человеку, который придерживается ее.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Parerga und Paralipomena II (1851), ch. XV (Ueber Religion), § 174 (Ein Dialog), words of Philalethes, Parerga und Paralipomena, vol. II (Berlin: Hayn, 1851), p. 287; Saunders's English, Religion: A Dialogue.
Philalethes' answer in Schopenhauer's dialogue on religion, with a sentence added. Schopenhauer: to free someone from an error is not to take something from him but to give, for the knowledge that something is false is itself a truth; no error is harmless, every one will sooner or later bring harm on him who harbors it. Tolstoy adds a second sentence, «Освобождение от лжи есть проповедание истины» (liberation from a lie is the preaching of truth), and writes «знание того, что выдаваемое за истину есть ложь, — есть истина» (the knowledge that what is passed off as truth is a lie is truth) for “die Erkenntniß, daß etwas falsch sei, ist eben eine Wahrheit” (the knowledge that something is false is itself a truth), «Заблуждение всегда вредит» (error always does harm) for “Kein Irrthum aber ist unschädlich” (but no error is harmless), and «тому, кто признает его за истину» (to him who takes it for truth) for “Dem, der ihn hegt” (to him who harbors it). Saunders's English also turns the negative into “Error always does harm”. In «На каждый день» (20 February, no. 8) Tolstoy printed the passage without the added sentence and closer to the German (tolstoy). The words are Philalethes', the speaker who argues Schopenhauer's side; the passage is not in Lichtstrahlen.
Adds a closing question of Tolstoy’s own, “But what justification can there be for us in our time?”, the point Plutarch goes on to make, and “but from need”; the first meat-eaters’ “lawless desires,” as Williams, whom Tolstoy follows, renders Plutarch (Goodwin: “lawless and extravagant lusts”), become “indulging their whims.” †
Original · translated by William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V)
And truly, as for those people who first ventured upon eating of flesh, it is very probable that the whole reason of their so doing was scarcity and want of other food; for it is not likely that their living together in lawless and extravagant lusts, or their growing wanton and capricious through the excessive variety of provisions then among them, brought them to such unsociable pleasures as these, against Nature.
TolstoyТолстой
Извинением для тех жалких существ, которые первые прибегли к мясоедению, может служить полное отсутствие и недостаток средств для жизни, так как они (первобытные народы) приобрели кровожадные привычки не из потворства своим прихотям и не для того, чтобы предаться ненормальному сластолюбию среди избытка всего необходимого, а из нужды. Но какое может быть оправдание нам в наше время?
The complete absence and lack of the means of life may serve as an excuse for those wretched beings who first resorted to meat-eating, since they (primitive peoples) acquired their bloodthirsty habits not from indulging their whims, and not in order to give themselves up to unnatural voluptuousness amid an abundance of all necessities, but from need. But what justification can there be for us in our time?
From De esu carnium · reworded by Tolstoy .
What Tolstoy read · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…For the wretches who first applied to flesh-eating may justly be alleged in excuse their utter resourcelessness and destitution, inasmuch as it was not to indulge in lawless desires, or amidst the superfluities of necessaries, …
… indulgence in unnatural luxuries that they [the primeval peoples] betook themselves to carnivorous habits.
Source text: archive.orgOriginal · Ancient Greek… ἢ τοῖς μὲν πρώτοις ἐκείνοις ἐπιχειρήσασι σαρκοφαγεῖν τὴν αἰτίαν ἂν εἴποι τις πᾶσαν εἶναι τὴν ἀπορίαν· οὐ γὰρ ἐπιθυμίαις ἀνόμοις συνδιάγοντες οὐδʼ ἐν περιουσίᾳ τινὶ ἀναγκαίων ὑβρίσαντες εἰς ἡδονὰς παρὰ φύσιν ἀσυμφύλους ἐπὶ ταῦτʼ ἦλθον·
Source text: raw.githubusercontent.comIn English · William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V), 1874And truly, as for those people who first ventured upon eating of flesh, it is very probable that the whole reason of their so doing was scarcity and want of other food; for it is not likely that their living together in lawless and extravagant lusts, or their growing wanton and capricious through the excessive variety of provisions then among them, brought them to such unsociable pleasures as these, against Nature.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 2 (993c–d).
Signed «По Плутарху» (after Plutarch): Williams's sentence translated, and a question of Tolstoy's own added. Williams: "For the wretches who first applied to flesh-eating may justly be alleged in excuse their utter resourcelessness and destitution, inasmuch as it was not to indulge in lawless desires, or amidst the superfluities of necessaries, for the pleasure of wanton indulgence in unnatural luxuries that they [the primeval peoples] betook themselves to carnivorous habits." «Те жалкие существа» (those wretched beings) is "the wretches", «полное отсутствие и недостаток средств для жизни» (complete want and lack of the means of life) "utter resourcelessness and destitution", «среди избытка всего необходимого» "amidst the superfluities of necessaries", and «(первобытные народы)» Williams's bracket "[the primeval peoples]". Changed: "lawless desires" (ἐπιθυμίαις ἀνόμοις) becomes «потворства своим прихотям» (indulging their whims), "unnatural luxuries" «ненормальному сластолюбию» (abnormal voluptuousness), and «из нужды» (out of need) is added. Added at the end: «Но какое может быть оправдание нам в наше время?» (but what justification can there be for us in our time?), the point Plutarch goes on to make in the speech he gives the first men. Williams's scan reads "for^the".
Adds opening sentences of Tolstoy’s own, that a man’s thoughts do not show how he would act nor his deeds why he acts, the proverb “another’s soul is darkness,” and a conclusion, “man cannot judge man,” where Epictetus says to commend a man “on account of his opinions”; labor referred to one’s own ruling power becomes laboring “for his soul — for God.” †
Original · translated by George Long
For this reason I cannot call the man industrious, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading.
For neither do you say that a man is industrious if he keeps awake for a girl;
And if he does it for money, I say that he is a lover of money, not a lover of labour;
then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles);
TolstoyТолстой
По тем мыслям, которые человек высказывает, нельзя судить о том, как он поступал бы на деле. Также и наоборот: по делам человека очень трудно судить о том, ради чего он так поступает, какие у него в голове мысли, а в душе побуждения. Если я вижу, что человек без устали хлопочет, читает, пишет или работает с утра до ночи, или даже просиживает за своей работой целые ночи напролет, то я еще не скажу, что человек этот любит трудиться, или трудится ради пользы людей, если я не знаю, зачем он всё это делает. Ведь никто не скажет про человека, который по целым ночам кутит с распутными женщинами, что он полезен или что он любит трудиться. И не только скверные, но как будто и прекрасные дела часто делаются ради скверных целей, например, из-за денег или ради славы; и нельзя сказать про человека, поступающего так, что он трудолюбив и полезен, как бы неутомимо он ни работал и какие бы громкие дела ни совершал. Я скажу про человека, что он любит труд и полезен людям только тогда, когда узнаю, что он трудится для души своей — для бога.
Но чужая душа — потемки. Как же я узнаю внутренние побуждения человека, известные только ему самому?
И выходит, что человек не может судить человека, т. е. осуждать или оправдывать его, ни хвалить, ни порицать.
From the thoughts a man expresses, one cannot judge how he would act in deed. And the reverse as well: from a man’s deeds it is very hard to judge for what reason he acts so, what thoughts are in his head and what motives in his soul. If I see that a man bustles about tirelessly, reads, writes, or works from morning till night, or even sits over his work whole nights through, I still will not say that this man loves to labor, or labors for the benefit of people, if I do not know why he does all this. For no one will say of a man who carouses whole nights through with dissolute women that he is useful or that he loves to labor. And not only vile deeds, but deeds that seem fine as well, are often done for vile ends, for money, for instance, or for fame; and one cannot say of a man who acts in this way that he is industrious and useful, however untiringly he may work and whatever resounding deeds he may accomplish. I will say of a man that he loves labor and is useful to people only when I learn that he labors for his soul — for God.
But another’s soul is darkness. How then am I to know the inner motives of a man, which are known only to himself?
And so it turns out that man cannot judge man, that is, condemn or justify him, or praise or blame him.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… διὰ τοῦτο οὐ δύναμαι εἰπεῖν φιλόπονον, ἂν ἀκούσω τοῦτο μόνον, ὅτι ἀναγιγνώσκει ἢ γράφει, κἂν προσθῇ τις, ὅτι ὅλας τὰς νύκτας, οὔπω λέγω, ἂν μὴ γνῶ τὴν ἀναφοράν. οὐδὲ γὰρ σὺ λέγεις φιλόπονον τὸν διὰ παιδισκάριον ἀγρυπνοῦντα· οὐ τοίνυν οὐδʼ ἐγώ.
… ἀλλʼ ἐὰν μὲν ἕνεκα δόξης αὐτὸ ποιῇ, λέγω φιλόδοξον, ἂν δʼ ἕνεκα ἀργυρίου, φιλάργυρον, οὐ φιλόπονον.
… ἂν δʼ ἐπὶ τὸ ἴδιον ἡγεμονικὸν ἀναφέρῃ τὸν πόνον, ἵνʼ ἐκεῖνο κατὰ φύσιν ἔχῃ καὶ διεξάγῃ, τότε λέγω μόνον φιλόπονον.
… μηδέποτε γὰρ ἀπὸ τῶν κοινῶν μήτʼ ἐπαινεῖτε μήτε ψέγετε, ἀλλὰ ἀπὸ δογμάτων.
Source text: raw.githubusercontent.comIn English · George Long, 1890For this reason I cannot call the man industrious, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading.
For neither do you say that a man is industrious if he keeps awake for a girl; …
And if he does it for money, I say that he is a lover of money, not a lover of labour; …
… then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles); …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньПо тем мыслям, которые человек высказывает, нельзя судить о том, как он поступал бы с нами на деле.
Я скажу про человека, что он любит труд и полезен людям только тогда, когда узнаю, что он трудится для души своей — для бога и людей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.4.41–44.
Thoughts of Wise Men (1903), 26 May, with «с нами» (towards us) dropped from the first sentence and «и людей» (and for men) from «для бога и людей» (for God and men) at the end of the first paragraph; the 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Posrednik), not consulted. The core is Discourses IV.4.41–44: "For this reason I cannot call the man industrious, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading. For neither do you say that a man is industrious if he keeps awake for a girl ... if he does it for reputation, I say that he is a lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labour ... if he refers his labour to his own ruling power, that he may keep it in a state conformable to nature ..., then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles)." Changed: Epictetus's "industrious" (φιλόπονος, a lover of labour) becomes «любит трудиться, или трудится ради пользы людей» (loves to work, or works for the good of men), «полезен» (useful) and «трудолюбив» (hard-working); the girl becomes «кутит с распутными женщинами» (carouses with loose women); and the test, labour referred to one's own ruling part (τὸ ἴδιον ἡγεμονικόν), becomes «трудится для души своей — для бога» (works for his soul, for God). Added: the opening sentences, that a man's thoughts do not show how he would act nor his deeds why he acts; the proverb «чужая душа — потемки» (another's soul is darkness); and the conclusion that man cannot judge man, condemn or justify, praise or blame, where Epictetus says only that praise and blame should rest on a man's principles.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод. * Possibly Tolstoy’s misreading.Возможно, Толстой неверно прочел подлинник.
3. From one to allОт одного ко всем
What the source says of one person, people, or calling, Tolstoy says of everyone.Сказанное в источнике об одном человеке, народе или призвании Толстой говорит обо всех.
Conway’s “Let every Brahmin” becomes “Let each one,” so a rule for the priestly caste becomes a rule for all; acts from “selfish views” become “always self-interested,” and an act done with a knowledge of God, “abstract and disinterested” in Conway, becomes the only one “worthy of him”; he who “cannot give his heart to iniquity” becomes one who “can no longer give himself up to evil thoughts.”
Original · translated by G. Bühler
acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge,
He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.
for he who recognises the universe in the Self, does not give his heart to unrighteousness.
TolstoyТолстой
Религиозные действия, вытекающие из себялюбивых целей, как молитвы о дожде или жертва для награды в будущем мире, всегда корыстны, и только поступок, совершенный вследствие познания бога, достоин его.
Признавая высший разум во всех существах и вещах, истинный верующий приносит в жертву свой ум, направляя его к духу божьему, и приближается к природе того, кто светит своим собственным светом.
Пусть каждый внимательно рассматривает природу, видимую и невидимую, как существующую в божественном разуме, потому что, созерцая бесконечный мир в божественном разуме он не может уже отдаваться злым помыслам.
Religious acts that spring from aims of self-love, such as prayers for rain or sacrifice for a reward in the world to come, are always self-interested, and only an act performed out of the knowledge of God is worthy of him.
Recognizing the supreme reason in all beings and things, the true believer offers up his mind in sacrifice, directing it toward the spirit of God, and draws near to the nature of the one who shines with his own light.
Let each one attentively regard nature, visible and invisible, as existing in the divine reason, because, contemplating the infinite world in the divine reason, he can no longer give himself up to evil thoughts.
From Manusmriti · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyA religious act proceeding from selfish views in this world, as a sacrifice for rain, or in the next, …
… but an act performed with a knowledge of God, and without self-love, is abstract and disinterested.
Equally perceiving the supreme mind in all beings, and all things in the supreme mind, the true worshipper sacrifices his own spirit by fixing it on the Spirit of God, and approaches the nature of the One, who shines by his own effulgence.
Let every Brahmin with fixed attention consider all nature, visible and invisible, as existing in the divine mind ; for when he contemplates the boundless universe existing in the divine mind, he cannot give his heart to iniquity.
Source text: archive.orgOriginal · Sanskritइह चामुत्र वा काम्यं प्रवृत्तं कर्म कीर्त्यते
निष्कामं ज्ञातपूर्वं तु निवृत्तं उपदिश्यते
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि
सर्वं ह्यात्मनि संपश्यन्नाधर्मे कुरुते मनः
Source text: sa.wikisource.orgIn English · G. Bühler, 1886… acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, …
He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.
… for he who recognises the universe in the Self, does not give his heart to unrighteousness.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manusmriti (Laws of Manu), XII.89, 91, 118; Conway (1874), p. 81, no. CXXXI, Theism, margin 'Hindu. Code of Manu. (Brighu.)'.
The first three paragraphs of Conway's 'Theism' (no. CXXXI), which are Manu XII.89, 91, and 118 in Sir William Jones's English (Works, 1807, vol. VIII, saved as sources/jones-works-1807-v8/; Conway's list of authorities names Jones's Works), lightly edited: Jones's 'supreme soul' is Conway's 'supreme mind', and his 'that sole divinity' Conway's 'the One'. Tolstoy changes each. (1) 'is concrete and interested; but an act performed with a knowledge of God, and without self-love, is abstract and disinterested' becomes «всегда корыстны, и только поступок, совершенный вследствие познания бога, достоин его» (are always self-seeking, and only an act done from the knowledge of God is worthy of him): 'always' and 'worthy of him' are his, 'without self-love' and the pair concrete/abstract go; 'a sacrifice for rain' becomes «молитвы о дожде» (prayers for rain). (2) 'Equally perceiving the supreme mind in all beings, and all things in the supreme mind' becomes «Признавая высший разум во всех существах и вещах» (recognizing the supreme reason in all beings and things), without the reverse half, and 'sacrifices his own spirit' becomes «приносит в жертву свой ум» (sacrifices his mind). (3) 'Let every Brahmin' becomes «Пусть каждый» (let everyone), and 'he cannot give his heart to iniquity' becomes «он не может уже отдаваться злым помыслам» (he can no longer give himself to evil thoughts). The Sanskrit has no rain and no God: 12.89 calls acts done with desire (kāmya) for this world or the next pravṛtta, and acts without desire, preceded by knowledge, nivṛtta; 12.91 says that he who sees himself in all beings and all beings in himself, sacrificing to the self, attains self-rule (svārājya), Bühler's 'an autocrat and self-luminous', Jones's 'the One, who shines by his own effulgence'; 12.118 asks every one, Bühler's '(every Brâhmana)', to see all things in the self, 'for he who recognises the universe in the Self, does not give his heart to unrighteousness'. Not in Thoughts of Wise Men (1903).
“The verdict of science,” the sentence of Amiel’s doctors on him in his last illness, becomes “our knowledge that death is inevitable,” so the hope that doubted one man’s sentence doubts the death of all, and the hope “forever springing up afresh” becomes one that “never leaves us.”
Original · translated by Mrs. Humphry Ward
Life has no sense of kinship with death. This is why, no doubt, a sort of mechanical instinctive hope is forever springing up afresh in us, troubling our reason, and casting doubt on the verdict of science.
All life is tenacious and persistent. It is like the parrot in the fable, who, at the very moment when its neck is being wrung, still repeats with its last breath: “Cela, cela, ne sera rien.”
TolstoyТолстой
Жизнь не имеет ничего общего со смертью. Поэтому-то, вероятно, никогда не оставляет нас смутная надежда, затемняющая разум и заставляющая сомневаться в верности нашего знания о неизбежности смерти. Жизнь стремится упорствовать в бытии. Она повторяет, как попугай в басне, даже в ту минуту, когда его душат: «Это, это ничего!»
Life has nothing in common with death. That is probably why a vague hope never leaves us, a hope that darkens reason and makes us doubt the truth of our knowledge that death is inevitable. Life strives to persist in being. It repeats, like the parrot in the fable, even at the moment when the bird is being strangled: “That, that’s nothing!”
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchLa vie ne se sent aucune parenté avec la mort. C'est pourquoi sans doute une sorte d'espérance machinale, instinctive, renaît toujours en nous pour offusquer la raison et faire douter de la sentence scientifique.
La vie tend à persévérer dans l'être. Elle répète comme le perroquet de la fable, même au moment où on l'étrangle : Cela, cela ne sera rien.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Life has no sense of kinship with death. This is why, no doubt, a sort of mechanical instinctive hope is forever springing up afresh in us, troubling our reason, and casting doubt on the verdict of science.
All life is tenacious and persistent. It is like the parrot in the fable, who, at the very moment when its neck is being wrung, still repeats with its last breath: “Cela, cela, ne sera rien.”
Source text: gutenberg.orgTolstoy’s own version · На каждый деньЖизнь не имеет ничего общего со смертью. Поэтому-то, вероятно, всегда и возрождается в нас неосмысленная надежда, затемняющая разум и заставляющая сомневаться в верности нашего знания о неизбежности смерти.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 23 janvier 1881 (7th ed., Geneva 1897, t. II, p. 319, its scan reading “2S janvier”); Ward's translation, January 23, 1881.
Amiel's four sentences, made general. Amiel, in his last illness and 'condamné à courte échéance' (condemned at short notice), writes that life feels no kinship with death, 'ne se sent aucune parenté avec la mort'; in Tolstoy life «не имеет ничего общего со смертью» (has nothing in common with death). Amiel's 'une sorte d'espérance machinale, instinctive, renaît toujours en nous pour offusquer la raison et faire douter de la sentence scientifique' (a sort of mechanical, instinctive hope is always reborn in us to cloud reason and cast doubt on the scientific verdict, his doctors' sentence on him) becomes «никогда не оставляет нас смутная надежда, затемняющая разум и заставляющая сомневаться в верности нашего знания о неизбежности смерти» (a vague hope never leaves us, darkening reason and making us doubt the truth of our knowledge that death is inevitable). The parrot's 'Cela, cela ne sera rien' (that, that will be nothing) is «Это, это ничего!» (this, this is nothing). In На каждый день (29 February, no. 4) Tolstoy kept Amiel's 'renaît toujours' closer, «всегда и возрождается в нас неосмысленная надежда» (a senseless hope is always reborn in us) (tolstoy).
“Your brother” becomes “men are your brothers.”
Original · translated by George Long
But if you go and blame your brother, I say to you, You have forgotten who you are and what is your name.
and if you have forgotten the brother and instead of a brother have become an enemy, would you appear not to have changed one thing for another in that case? And if instead of a man, who is a tame animal and social, you are become a mischievous wild beast, treacherous, and biting, have you lost nothing? But, (I suppose) you must lose a bit of money that you may suffer damage? And does the loss of nothing else do a man damage?
TolstoyТолстой
Когда ты бранишь человека и враждуешь с ним, ты забываешь, что люди — твои братья, и ты делаешься им врагом, вместо того чтобы быть их другом. Этим ты сам себе вредишь, потому что когда ты перестал быть добрым и общительным существом, каким тебя бог создал, и вместо того стал диким зверем, который подкрадывается, раздирает и губит свою жертву, — тогда ты потерял самую дорогую свою собственность. Ты чувствуешь потерю кошелька с деньгами, почему же ты не чувствуешь своего убытка, когда ты потерял свое лучшее богатство: доброту души?
When you abuse a man and are at enmity with him, you forget that men are your brothers, and you become their enemy instead of their friend. By this you harm yourself; for when you have ceased to be the kind and sociable creature God made you, and have become instead a wild beast that stalks, tears and destroys its prey, then you have lost your most precious possession. You feel the loss of a purse of money; why do you not feel your loss when you have lost your best wealth — goodness of soul?
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ἐὰν δʼ ἀπελθὼν ψέγῃς σου τὸν ἀδελφόν, λέγω σοι …
… ἐπελάθου, τίς εἶ καὶ τί σοι ὄνομα.
… εἰ δὲ τοῦ ἀδελφοῦ ἐπελάθου καὶ ἀντὶ ἀδελφοῦ ἐχθρὸς ἐγένου, οὐδὲν ἀντʼ οὐδενὸς ἠλλάχθαι φανεῖ σεαυτῷ;
… εἰ δʼ ἀντὶ ἀνθρώπου, ἡμέρου ζῴου καὶ κοινωνικοῦ, θηρίον γέγονας βλαβερόν, ἐπίβουλον, δηκτικόν, οὐδὲν ἀπολώλεκας; ἀλλὰ δεῖ σε κέρμα ἀπολέσαι, ἵνα ζημιωθῆς, ἄλλου δʼ οὐδενὸς ἀπώλεια ζημιοῖ τὸν ἄνθρωπον;
Source text: raw.githubusercontent.comIn English · George Long, 1890But if you go and blame your brother, I say to you, You have forgotten who you are and what is your name.
… and if you have forgotten the brother and instead of a brother have become an enemy, would you appear not to have changed one thing for another in that case? And if instead of a man, who is a tame animal and social, you are become a mischievous wild beast, treacherous, and biting, have you lost nothing? But, (I suppose) you must lose a bit of money that you may suffer damage? And does the loss of nothing else do a man damage?
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses, II.10.12-14.
Epictetus speaks of one's own brother, in a discourse on the duties each role ('son', 'brother', 'citizen') names; Tolstoy makes it 'people are your brothers' and adds that God made man good and social. The 'bit of money' becomes a lost purse, and the losses Epictetus lists (modesty, self-restraint, gentleness) are gathered into 'goodness of soul'.
Translation note. The Jubilee text reads «Когда ты бранить» — a misprint for «бранишь» (you abuse); translated as the latter.
Those who die for their country become those who die for the truth.
Original · translated by Emilie Ashurst Venturi
From Socrates to Jesus, from Jesus down to the men who from time to time still die for their country, all the martyrs of Faith protest against the servile doctrine, and cry aloud unto you:
From Cain down to the vulgar spy of the present day, all the betrayers of their fellows, all the men who have chosen the path of evil, have heard and hear in the depths of their secret soul, a voice of blame, disquiet, and reproof
TolstoyТолстой
Вы — свободные деятели, и вы это чувствуете. Все возможные софизмы той жалкой философии, которая старается противопоставить фаталистическое учение громкому голосу человеческой совести, человеческого сознания, не в силах были заставить замолчать двух неподкупных свидетелей человеческой свободы: укоров совести и величия мученичества. Начиная с Сократа и до Христа и от Христа вплоть до тех людей, которые из века в век умирают за истину, все мученики веры протестуют против этого рабского учения и громко говорят нам: «Мы тоже любили жизнь и всех людей, которыми жизнь наша была красна и которые умоляли нас прекратить борьбу. Каждое биение нашего сердца громко взывало к нам: живи! но ради исполнения долга мы предпочли смерть». И начиная с Каина и вплоть до самого жалкого шпиона наших дней, все изменники и предатели, избравшие путь зла, слышат в глубине души голос осуждения, укора, голос, не дающий им покоя, который вечно твердит им: «Зачем вы свернули с истинного пути? Вы деятели свободные, а, стало быть, ответственны за свои поступки».
You are free agents, and you feel it. All the possible sophistries of that pitiful philosophy which tries to set a fatalist doctrine against the loud voice of the human conscience, of human consciousness, have not been able to silence the two incorruptible witnesses to human freedom: the reproaches of conscience and the greatness of martyrdom. From Socrates to Christ, and from Christ down to the men who from age to age die for the truth, all the martyrs of faith protest against this slavish doctrine and say to us aloud: “We too loved life and all the people who made our life beautiful and who begged us to give up the struggle. Every beat of our heart cried out to us: live! But to fulfill our duty we chose death.” And from Cain down to the most wretched spy of our day, all the traitors and betrayers who have chosen the way of evil hear in the depth of their souls the voice of condemnation, of reproach, a voice that gives them no rest and keeps on repeating to them: “Why did you turn aside from the true way? You are free agents, and therefore answerable for your deeds.”
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianVoi siete e vi sentite liberi. Tutti i sofismi d'una misera filosofia, che vorrebbe sostituire una dottrina di non so quale fatalismo al grido della coscienza umana, non valgono a cancellare due testimonianze invincibili a favore della libertà: il rimorso e il Martirio.
Da Socrate a Gesù, da Gesù fino agli uomini che muoiono a ogni tanto per la Patria, i Martiri di una Fede protestano contro quella servile dottrina, gridandovi: «noi amavamo la vita; amavamo esseri che ce la facevano cara e che ci supplicavano di cedere: tutti gl'impulsi del nostro core dicevano vivi! a ciascuno di noi; ma per la salute delle generazioni avvenire, scegliemmo morire».
Da Caino alla spia volgare dei nostri giorni, i traditori dei loro fratelli, gli uomini che si son messi sulla via del male, sentono nel fondo dell'anima una condanna, una irrequietezza, un rimprovero che dice a ciascun d'essi: perché t'allontanasti dalle vie del bene? Voi siete liberi e quindi responsabili.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862From Socrates to Jesus, from Jesus down to the men who from time to time still die for their country, all the martyrs of Faith protest against the servile doctrine, and cry aloud unto you: …
From Cain down to the vulgar spy of the present day, all the betrayers of their fellows, all the men who have chosen the path of evil, have heard and hear in the depths of their secret soul, a voice of blame, disquiet, and reproof …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), Chapter VII, "Doveri verso se stessi" (Doveri dell'uomo, London 1860).
Otherwise close, but Tolstoy changes the martyrs' cause: Mazzini's men who die 'per la Patria' become those who die 'for the truth' («за истину»), and 'for the salvation of the generations to come, we chose to die' becomes 'for the fulfilment of duty we chose death'. He adds 'conscience' to 'remorse' and the closing «Вы деятели свободные, а, стало быть, ответственны».
“The evil-minded condemn evil” becomes “man condemns evil.”
Original
the exaltation of the good, is the way to individual and universal harmonization. The evil-minded condemn evil, and this of itself is the worst of evils, for its condemnation stimulates its growth, whereas the ignoring of evil, and the cultivation of the good, causes evil to die.
of endeavor.--Lucy A. Malloby.
TolstoyТолстой
Не осуждение зла, а возвеличение добра устанавливает согласие и единение в личной и мировой жизни. Человек осуждает зло и творящего его, а это самое осуждение зла и тех, кто его делают, только содействует росту зла, тогда как пренебрежение к злу и забота только о благе уничтожают зло.
It is not the condemnation of evil but the exalting of good that establishes harmony and unity in personal life and in the life of the world. Man condemns evil and him who does it, and this very condemnation of evil and of those who do it only helps evil to grow; whereas paying no heed to evil and caring only for the good destroy evil.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own words… the exaltation of the good, is the way to individual and universal harmonization. The evil-minded condemn evil, and this of itself is the worst of evils, for its condemnation stimulates its growth, whereas the ignoring of evil, and the cultivation of the good, causes evil to die.
… of endeavor.--Lucy A. Malloby.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Portland, Oregon), vol. XIV, New Series, no. 6, May-June 1901: an editorial paragraph, In a run of the editor's short paragraphs that ends "--Lucy A. Mallory", before the notice of the journal "Peace".
The paragraph reads "Not the condemnation of the evil, but the exaltation of the good, is the way to individual and universal harmonization...". The first sentence is close ("harmonization" becomes "concord and union in personal and world life"). The second is changed: Mallory's "The evil-minded condemn evil" becomes "Man condemns evil and the one who does it", so Tolstoy turns a reproach of the evil-minded into a warning to everyone and adds the evildoer; "and this of itself is the worst of evils" is dropped; "the ignoring of evil, and the cultivation of the good" becomes "disregard of evil and care only for the good". The run of paragraphs is signed at its end "Lucy A. Mallory".
“The social community” becomes “all mankind”; brotherhood and reconciliation are added.
Original · translated by George Long
A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community.
Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system.
Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make up the whole.
TolstoyТолстой
Ветвь, отрезанная от своего сука, тем самым отделилась и от целого дерева. Человек при раздоре с другим человеком отрывается от всего человечества. Но ветвь отсекается посторонней рукой, человек же сам отчуждает себя от ближнего своего ненавистью и злобой, не ведая, правда, что он тем самым отрывает себя от всего человечества. Но божество, призвавшее людей, как братьев, к жизни общей, одарило их свободой после раздора снова примириться между собою.
A branch cut off from its bough has by that very act been severed from the whole tree as well. A man at strife with another man tears himself away from all mankind. But the branch is cut off by another’s hand, whereas a man estranges himself from his neighbor by his own hatred and malice, not knowing, it is true, that he thereby tears himself away from all mankind. But the deity that called men, as brothers, to a common life has endowed them with the freedom to be reconciled with one another again after strife.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΚλάδος τοῦ προσεχοῦς κλάδου ἀποκοπεὶς οὐ δύναται μὴ καὶ τοῦ ὅλου φυτοῦ ἀποκεκόφθαι. οὕτω δὴ καὶ ἄνθρωπος ἑνὸς ἀνθρώπου ἀποσχισθεὶς ὅλης τῆς κοινωνίας ἀποπέπτωκε.
… κλάδον μὲν οὖν ἄλλος ἀποκόπτει· ἄνθρωπος δὲ αὐτὸς ἑαυτὸν τοῦ πλησίον χωρίζει μισήσας καὶ ἀποστραφείς, ἀγνοεῖ δὲ ὅτι καὶ τοῦ ὅλου πολιτεύματος ἅμα ἀποτέτμηκεν ἑαυτόν.
… πλὴν ἐκεῖνό γε δῶρον τοῦ συστησαμένου τὴν κοινωνίαν Διός· ἔξεστι γὰρ ἡμῖν πάλιν συμφῦναι τῷ προσεχεῖ καὶ πάλιν τοῦ ὅλου συμπληρωτικοῖς γενέσθαι.
Source text: raw.githubusercontent.comIn English · George Long, 1862A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community.
Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system.
Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make up the whole.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, XI.8.
The first half of XI.8, close in structure, but reworded: 'the whole social community' (κοινωνία, πολίτευμα) becomes 'all mankind'; 'hates him and turns away' becomes 'hatred and malice'; and 'Zeus, who framed society' gives the power 'to grow again to what is near us' becomes 'the deity, who called men as brothers to a common life, gave them the freedom to be reconciled again after a quarrel'. The brotherhood and the reconciliation are Tolstoy's. The second half (repeated separation makes reunion hard; the grafted branch is not like the one that grew with the tree) is dropped.
“Disciples of the wise” become “those who live a spiritual life.”
Original · translated by S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria)
The older the disciples of the wise grow, the more wisdom they acquire;
As to the ignorant, the older they grow, the more foolish they become;
TolstoyТолстой
Чем старше становятся люди, живущие духовною жизнью, тем больше расширяется их умственный кругозор, тем более яснеет их сознание; люди же, живущие мирской жизнью, с годами тупеют всё больше и больше.
The older those who live a spiritual life become, the wider their mental horizon grows and the clearer their consciousness becomes; but those who live a worldly life grow duller and duller with the years.
From Babylonian Talmud, Shabbat · reworded by Tolstoy .
Original · Aramaicתלמידי חכמים כל זמן שמזקינין חכמה נתוספת בהם
ועמי הארץ כל זמן שמזקינין טפשות נתוספת בהן
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria), 1916The older the disciples of the wise grow, the more wisdom they acquire; …
As to the ignorant, the older they grow, the more foolish they become; …
Source text: sefaria.orgRelated · Mishnah, ed. Romm, Vilna 1913זקני עם הארץ. כל זמן שמזקינין. דעתן מיטרפת עליהן.
אבל זקני תורה אינן כן. אלא כל זמן שמזקינין. דעתן מתישבת עליהן.
Source text: sefaria.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Чем старше становятся люди, живущие духовной жизнью, тем больше расширяется их умственный кругозор, тем более яснеет их сознание; невежды же с годами тупеют еще больше.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Shabbat, 152a (baraita); Mishnah Kinnim 3:6 (R. Simeon b. Akashya).
'Disciples of the sages, the older they grow, the more wisdom is added to them; the ignorant (am ha-arets), the older they grow, the more folly is added.' Tolstoy turns Torah scholars into 'people living a spiritual life' and, in the Circle, the ignorant into 'people living a worldly life' (1903: 'the ignorant'); 'their consciousness grows clearer' is closer to the Mishnah's 'their mind grows more settled' (Kinnim 3:6). The proof texts from Job 12 are dropped.
“The land, which God has given to our nation” becomes simply “land.”
Original
History and Nature of Landed Property and of Rent.
Here is the fundamental error, the crude and monstrous assumption, that the land, which God has given to our nation, is or can be the private property of any one. It is a usurpation exactly similar to that of Slavery.
TolstoyТолстой
Причина величайших бедствий — это грубое и чудовищное утверждение о том, что земля может быть чьей-нибудь частной собственностью. Это так же несправедливо и жестоко, как и рабство.
The cause of the greatest calamities is the gross and monstrous assertion that land can be anyone’s private property. This is as unjust and as cruel as slavery.
From Lectures on Political Economy · reworded by Tolstoy .
Newman’s own wordsHistory and Nature of Landed Property and of Rent.
Here is the fundamental error, the crude and monstrous assumption, that the land, which God has given to our nation, is or can be the private property of any one. It is a usurpation exactly similar to that of Slavery.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Lectures on Political Economy (London, John Chapman, 1851), Lecture VI 'History and Nature of Landed Property and of Rent', pp. 132-133, after the Sutherland clearances.
Changed. Newman's 'Here is the fundamental error, the crude and monstrous assumption' becomes 'the cause of the greatest calamities is the crude and monstrous assertion'; 'the land, which God has given to our nation' becomes 'the land'; and 'It is a usurpation exactly similar to that of Slavery' becomes 'it is as unjust and cruel as slavery'. The author is Francis William Newman, professor of Latin and land reformer; the Jubilee name index takes «Ньюмэн» for his brother, Cardinal John Henry Newman. Tolstoy's name is right.
“The Over-Godhead is my life, my light” becomes what man can understand in God and cannot express, which “every man needs.”
Original · translated by Paul Carus
What has been said of God Does not suffice, I claim. The Over-Godhead is My life, my light, my aim.
TolstoyТолстой
Всё, что было сказано о боге, и всё, что можно сказать о нем, всё это не удовлетворяет. То, что в боге может понять человек и чего не может выразить, — это-то нужно всякому человеку и это только дает жизнь ему.
All that has been said about God, and all that can be said about him — all this fails to satisfy. What man can understand in God and cannot express — that is what every man needs, and that alone gives him life.
From Cherubinischer Wandersmann, Book I, 15 · reworded by Tolstoy .
Original · GermanWas man von Gott geſagt, das g'nuͤget mir noch nicht: Die Ueber⸗Gottheit iſt mein Leben und mein Licht.
Source text: archive.orgIn English · Paul Carus, 1909What has been said of God Does not suffice, I claim. The Over-Godhead is My life, my light, my aim.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Cherubinischer Wandersmann, Book I, 15 (Die Ueber-Gottheit), Cherubinischer Wandersmann, ed. Bölsche (Jena, 1905, after the 1675 ed.), I, 15; Carus (1909), "The Over-God".
A free version of the couplet, signed "after Angelus Silesius". Angelus: "What has been said of God does not yet suffice me: the Over-Godhead is my life and my light." Tolstoy adds «и всё, что можно сказать о нем» (and all that can be said of him), and puts in place of "the Over-Godhead" (die Ueber-Gottheit) «То, что в боге может понять человек и чего не может выразить» (what man can understand in God and cannot express); "is my life and my light" becomes «нужно всякому человеку и это только дает жизнь ему» (is needed by every man and alone gives him life). The identification rests on the first line, which Tolstoy keeps.
“Treat the servant kindly” becomes “Treat people well,” and the gratitude Ruskin withholds is promised: “all economical purposes will be answered” becomes “you will gain both gratitude and benefit.” †
Original
Treat the servant kindly, with the idea of turning his gratitude to account, and you will get, as you deserve, no gratitude, nor any value for your kindness; but treat him kindly without any economical purpose, and all economical purposes will be answered; in this, as in all other matters, whosoever will save his life shall lose it, whoso loses it shall find it.
TolstoyТолстой
Относитесь хорошо к людям в расчете получить выгоду от их благодарности, и вы не получите ни малейшей отплаты за вашу доброту; но относитесь к ним хорошо без всяких корыстных соображений — и вы достигнете и благодарности и пользы. И так во всем: «Кто хочет душу свою сберечь — потеряет ее, а кто потеряет душу свою ради меня, тот обретет ее».
Treat people well in the reckoning that you will profit by their gratitude, and you will not receive the slightest return for your kindness; but treat them well without any mercenary considerations — and you will gain both gratitude and benefit. And so it is in everything: “Whoever wants to save his soul will lose it, and whoever loses his soul for my sake will find it.”
From Unto This Last · reworded by Tolstoy .
John Ruskin’s own wordsTreat the servant kindly, with the idea of turning his gratitude to account, and you will get, as you deserve, no gratitude, nor any value for your kindness; but treat him kindly without any economical purpose, and all economical purposes will be answered; in this, as in all other matters, whosoever will save his life shall lose it, whoso loses it shall find it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОтноситесь хорошо к людям в расчете получить выгоду от их благодарности, и вы не получите ни малейшей отплаты за вашу мнимую доброту; но относитесь к ним хорошо без всяких корыстных соображений, и вы достигнете и благодарности и пользы.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay I 'The Roots of Honour', Essay I, on the master and his domestic servant, the paragraph on the affections as a motive power.
Changed in its scope and in its promise. Ruskin's servant becomes people in general ('Treat the servant kindly' becomes 'Treat people well', Относитесь хорошо к людям). 'you will get, as you deserve, no gratitude, nor any value for your kindness' becomes 'you will get not the least return for your kindness'; 'all economical purposes will be answered' becomes 'you will gain both gratitude and profit' (вы достигнете и благодарности и пользы), so the gratitude Ruskin withholds is promised. 'in this, as in all other matters' becomes 'And so in everything', and Ruskin's Gospel words are given in full, close to the Synodal wording of Matthew 16:25, with 'for my sake' (ради меня). The 1903 version (Thoughts of Wise Men, 19 July) has 'your sham kindness' (вашу мнимую доброту), which the Circle shortens to 'your kindness'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). The saved text is the Ward Lock printing (1912). No printable.
Translation note. Matthew 16:25, where the KJV has “whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” The Russian «душа» means both “soul” and “life”.
“I shall not live to see the harvest” becomes “We will not live to see the harvest,” “glorious times in one respect” become “an important time,” and sowing in faith, “no mean privilege or happiness,” becomes “a great happiness.”
Original
the longer I live, the more I have to do ; but other fields of labor are open to me. We live in glorious times in one respect.
Our age is a revolutionary one, in the best sense of the word, — not of physical, but moral revolution. Higher ideas of the social state and of human perfection are at work. I shall not live to see the harvest, but to sow in faith is no mean privilege or happiness.
TolstoyТолстой
Чем дольше я живу, тем больше дела передо мной. Мы живем в важное время. Никогда людям не предстояло столько дела. Наш век есть век революции в лучшем смысле этого слова — не материальной, но нравственной революции. Вырабатывается высшая идея общественного устройства и человеческого совершенства. Мы не доживем до жатвы, но сеять с верою есть великое счастье.
The longer I live, the more work there is before me. We live in an important time. Never have people had so much work before them. Our age is an age of revolution in the best sense of the word — not a material but a moral revolution. A higher idea of social order and of human perfection is being worked out. We will not live to see the harvest, but to sow in faith is a great happiness.
From Letter to Dr. Charles Follen, July 1838, in Memoir of William Ellery Channing, with Extr… · reworded by Tolstoy .
Channing’s own words… the longer I live, the more I have to do ; but other fields of labor are open to me. We live in glorious times in one respect.
Our age is a revolutionary one, in the best sense of the word, — not of physical, but moral revolution. Higher ideas of the social state and of human perfection are at work. I shall not live to see the harvest, but to sow in faith is no mean privilege or happiness.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Dr. Charles Follen, July 1838, in Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts, ed. W. H. Channing (1848), vol. III, Vol. III, Part Third, ch. III 'Social Reforms', p. 127 (10th edition, Boston, American Unitarian Association, 1874).
Close sentence by sentence, with changes. 'the longer I live, the more I have to do' is kept, and 'but other fields of labor are open to me' left out. 'We live in glorious times in one respect' becomes 'We live in an important time' (в важное время). 'Was there ever so much to do?' becomes 'Never have people had so much to do'. 'Higher ideas of the social state and of human perfection are at work' becomes 'A higher idea of the social order and of human perfection is being worked out'. 'I shall not live to see the harvest' becomes 'We shall not live to the harvest' (Мы не доживем до жатвы), and 'no mean privilege or happiness' becomes 'a great happiness'. The scan reads 'do }' for 'do?'. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.
Ruskin’s young painter, “if he does deserve it,” becomes anyone: “If a man deserves praise”; “the happiest privilege you will ever have of rewarding his labour” becomes “the joy of giving a man his due for his labor.” †
Original
and it is only by the fact of his seeming not to seek your approbation that you may conjecture he deserves it.
But if he does deserve it, be sure that you give it him, else you not only run a chance of driving him from the right road by want of encouragement, but you deprive yourselves of the happiest privilege you will ever have of rewarding his labour.
TolstoyТолстой
Если человек заслуживает похвалы, старайтесь не отказывать ему в ней, иначе вы не только можете этим отклонить его от настоящего пути, лишая его поддержки и одобрения, в которых он нуждается, но и сами лишаетесь радости воздать человеку должное за его труд.
If a man deserves praise, try not to deny it to him; otherwise not only may you thereby turn him aside from the true path, depriving him of the support and approval he needs, but you are yourselves deprived of the joy of giving a man his due for his labor.
From The Political Economy of Art · reworded by Tolstoy .
John Ruskin’s own words… and it is only by the fact of his seeming not to seek your approbation that you may conjecture he deserves it.
But if he does deserve it, be sure that you give it him, else you not only run a chance of driving him from the right road by want of encouragement, but you deprive yourselves of the happiest privilege you will ever have of rewarding his labour.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли человек заслуживает похвалы, старайтесь не отказывать ему в ней, иначе вы не только рискуете отклонить его от надлежащего пути, лишая его поддержки и одобрения, в котором он нуждается, но и сами лишитесь лучшего преимущества — воздать человеку должное за его труд.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; reissued as A Joy for Ever, 1880), Lecture I, Lecture I, under 'Discovery', on how the public should treat the work of young painters.
Ruskin speaks of a young painter, and of the praise his careful work deserves; Tolstoy makes it any man: 'if he does deserve it' becomes 'If a man deserves praise'. 'be sure that you give it him' becomes 'try not to refuse it to him'; 'by want of encouragement' becomes 'by depriving him of the support and approval he needs'; 'the happiest privilege you will ever have of rewarding his labour' becomes 'the joy of giving a man his due for his work' (радости воздать человеку должное за его труд). Thoughts of Wise Men (1903, 14 July) has the same sentence nearer Ruskin, with 'you risk' (рискуете, 'run a chance') and 'the best privilege' (лучшего преимущества); the Circle has 'you may' (можете) and 'the joy'. The Jubilee commentary on that book names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so the first changes may be Nikiforov's. No printable.
Herzen’s last words, “для освобождения человека,” for the freeing of man, become “to free humanity,” repeating the word of the sentence’s first half.
Original · Russian
Мы не сыщем гавани иначе, как в нас самих, в сознании нашей беспредельной свободы, нашей самодержавной независимости.
Когда бы люди захотели вместо того, чтоб спасать мир, спасать себя, вместо того, чтоб освобождать человечество, себя освобождать, — как много бы они сделали для спасения мира и для освобождения человека.
TolstoyТолстой
Когда бы люди захотели, вместо того чтобы спасать мир, спасать себя; вместо того чтобы освобождать человечество, себя освобождать, — как много бы они сделали для спасения мира и для освобождения человечества!
If only people were willing, instead of saving the world, to save themselves; instead of freeing humanity, to free themselves — how much they would do to save the world and to free humanity!
From С того берега · reworded by Tolstoy .
Original · RussianМы не сыщем гавани иначе, как в нас самих, в сознании нашей беспредельной свободы, нашей самодержавной независимости.
Когда бы люди захотели вместо того, чтоб спасать мир, спасать себя, вместо того, чтоб освобождать человечество, себя освобождать, — как много бы они сделали для спасения мира и для освобождения человека.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. С того берега (From the Other Shore), «Omnia mea mecum porto», Собр. соч. в 30 т., т. 6 (1955), as on Wikisource; Сочинения А. И. Герцена, vol. V (St Petersburg, 1905), p. 252.
Herzen's sentence, word for word but for its last word: Herzen ends «для спасения мира и для освобождения человека» (for the saving of the world and the freeing of man); Tolstoy writes «человечества» (mankind), the word of the sentence's first half, and ends with an exclamation mark. The 1905 edition (saved: sources/herzen-sochineniia-1905/sochineniia05herz_djvu.txt, vol. V, p. 252) also reads «человека». The sentence follows Herzen's argument that, with the world around us shifting, we will find no harbor except in ourselves, in the consciousness of our boundless freedom (first excerpt). The Circle sets it on June 30, which the Jubilee commentary (vol. 42) says was given to Tolstoy's views on the reconstruction of society. No public-domain English was found.
Translation note. The Russian italic is broken only at the comma and the dash; it is set here as one span.
The thoughts of “the man of genius,” whose elements exist in “his humbler brethren,” become the thoughts of “every man,” so the contrast of genius with common men is lost; “A true philosophy of the mind,” the journal’s words, becomes “True wisdom.”
Original
The true view of great men is, that they are only examples and mani- festations of our common nature, show- ing what belongs to all souls, though unfolded as yet only in a few. The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being. They are not prodigies, not miracles, but nat- ural developments of the human soul.
of the man of genius exist in his hum- bler brethren, and that the faculties which the scientific exert in the pro- foundest discoveries are precisely the same with those which common men employ in the daily labors of life.
TolstoyТолстой
Истинная мудрость учит нас тому, что основы мыслей всякого человека живут в его более скромных братьях и что те свойства, которые выказывает ученый в своих глубочайших открытиях, совершенно те же самые, как и те, которые обыкновенный человек употребляет в своих ежедневных жизненных трудах.
Истинное понимание великих людей состоит в том, что они только примеры и проявления нашей общей природы, показывающие то, что свойственно всем душам, хотя оно и раскрывается еще лишь в немногих. Свет, исходящий от них, есть не что иное, как слабое откровение той силы, которая таится в каждом человеческом существе. Они не диво, не чудо, но естественное развитие человеческой души.
True wisdom teaches us that the foundations of every man’s thoughts live in his humbler brothers, and that the qualities a scholar displays in his deepest discoveries are exactly the same as those an ordinary man uses in his daily labors of life.
The true understanding of great men lies in this: that they are only examples and manifestations of our common nature, showing what is proper to all souls, though as yet it has unfolded in only a few. The light that comes from them is nothing other than a faint revelation of the power that lies hidden in every human being. They are not a marvel, not a miracle, but the natural development of the human soul.
From “World’s Advance Thought” [Channing].
From Honor Due to All Men · reworded by Tolstoy .
What Tolstoy read · The World's Advance-Thought and the Universal RepublicA true philosophy of the mind is beneficial because "it teaches us that the elements of the greatest thoughts of the man of genius exist in his humbler brethren; …
The true view of great men is, that they are only examples and manifestations of our common nature, showing what belongs to all souls, though unfolded yet in only a few.
They are not prodigies-- not miracles; but natural developments of the human soul.
Source text: iapsop.comFrom “World’s Advance Thought”’s own wordsThe true view of great men is, that they are only examples and manifestations of our common nature, showing what belongs to all souls, though unfolded as yet only in a few. The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being. They are not prodigies, not miracles, but natural developments of the human soul.
… of the man of genius exist in his humbler brethren, and that the faculties which the scientific exert in the profoundest discoveries are precisely the same with those which common men employ in the daily labors of life.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Honor Due to All Men (sermon on 1 Peter 2:17), Two passages about a page apart, the later one first; The Works of William E. Channing (Boston: American Unitarian Association, 1890), pp. 68–69.
Channing's words, which Mallory's journal printed in its September 1904 number as an unsigned paragraph: 'A true philosophy of the mind is beneficial because "it teaches us that ..."', with Channing's two passages joined by asterisks and set in the reverse of the sermon's order (What Tolstoy read). Tolstoy follows the journal's order. The Jubilee editors supplied the signature: the printed editions of the Circle have none (vol. 42, the list of corrected signatures, «1 июля, 6»: «Подписи нет», corrected to «Из «Передовой мысли мира»»). July 1's other journal entry (7-1.7) is in the same number, p. 122. Changed in one place: 'the elements of the greatest thoughts of the man of genius exist in his humbler brethren' becomes 'the foundations of the thoughts of every man live in his humbler brothers' (основы мыслей всякого человека живут в его более скромных братьях): Channing's 'man of genius' becomes 'every man' and 'greatest' is gone, so the contrast of genius with common men is lost from the first clause. 'A true philosophy of the mind' (the journal's paraphrase of Channing's 'the philosophy of mind') becomes 'True wisdom' (Истинная мудрость). The rest is close: 'the faculties which the scientific exert in the profoundest discoveries' are 'the qualities which the scholar shows in his deepest discoveries'; 'The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being'; 'They are not prodigies, not miracles, but natural developments of the human soul' (Они не диво, не чудо, но естественное развитие человеческой души). The attribution is correct as to the route; the author is Channing. No printable, for the change in the first sentence.
Mallory’s individual becomes a generation: the moment “the individuality asserts” itself becomes the time when “the distinctive traits of the new generation ought to have shown themselves,” and its thought has already ossified “in these molds.”
Original
Church, State and Society have their specified moulds, into which the minds of the young are run, and when the individuality asserts itsself the mind has become ossified and cannot take in anything new.
TolstoyТолстой
У церкви, у государства, у общества имеются известные типичные формы, в которые отливается мысль молодежи. И когда приходит время, в которое должны бы были проявиться особенности нового поколения, оказывается, что мысль его уже окостенела в этих формах и не может принять в себя ничего нового.
The church, the state, and society have certain typical molds into which the thought of the young is cast. And when the time comes at which the distinctive traits of the new generation ought to have shown themselves, it turns out that its thought has already ossified in these molds and can take in nothing new.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsChurch, State and Society have their specified moulds, into which the minds of the young are run, and when the individuality asserts itsself the mind has become ossified and cannot take in anything new.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XII, no. 12, October 1899, p. 186, among the editor's paragraphs signed 'L. A. M.'.
One sentence made two, and changed in its middle. 'Church, State and Society have their specified moulds, into which the minds of the young are run' is close ('certain typical forms, into which the thought of the young is cast'). 'when the individuality asserts itself' becomes 'when the time comes in which the particular traits of the new generation ought to show themselves' (когда приходит время, в которое должны бы были проявиться особенности нового поколения): Mallory's individual becomes a generation. 'the mind has become ossified and cannot take in anything new' becomes 'its thought has already ossified in these forms and cannot take in anything new', with 'in these forms' added. The signature 'L. A. M.' is Mallory's. The scan reads 'itsself'. Found in the text layer of IAPSOP's PDF of the issue (saved). No printable, for the change in the middle.
“Every strong and wise man” becomes simply “man,” the weak become one, and strength given that he may “support and guide them” becomes might given that he may “support him and help him,” so Ruskin’s guidance of the weak drops out.
Original
They were made that wise people might take care of them.
That is the true and plain fact concerning the relations of every strong and wise man to the world about him.
He has his strength given him, not that he may crush the weak, but that he may support and guide them.
TolstoyТолстой
Мощь дана человеку не для того, чтобы он давил слабого, а чтобы он поддерживал его и помогал ему.
Might is given to man not that he may crush the weak, but that he may support him and help him.
From The Political Economy of Art · reworded by Tolstoy .
John Ruskin’s own wordsThey were made that wise people might take care of them.
That is the true and plain fact concerning the relations of every strong and wise man to the world about him.
He has his strength given him, not that he may crush the weak, but that he may support and guide them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; reissued as A Joy for Ever, 1880), Lecture II, Lecture II, part IV, 'Distribution', after 'What do you suppose fools were made for?'; the Ward Lock printing of 1912, with Unto This Last.
Changed in one word and made general. Ruskin speaks of 'every strong and wise man', whose strength is given him 'not that he may crush the weak, but that he may support and guide them'; the weak are the fools that 'wise people' were made to 'take care of', and the next sentences make the strong man the guide and father of the poor. Tolstoy writes 'Power is given to man not that he should crush the weak, but that he should support him and help him' (Мощь дана человеку не для того, чтобы он давил слабого, а чтобы он поддерживал его и помогал ему): 'strong and wise man' becomes 'man', the weak become one, and 'guide' becomes 'help' (помогал), so Ruskin's fatherly authority over the weak drops out. No printable.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
“What he believes” becomes “some action,” and “Every time he speaks it, the tendency to do it will grow less” becomes a rule for all: “the more people talk, the less inclined they are to act.”
Original
Do you want a man not to practise what he believes, then encourage him to keep often speaking it in words.
Every time he speaks it, the tendency to do it will grow less.
TolstoyТолстой
Если вы желаете удержать человека от какого-нибудь поступка, заставьте его разговориться на эту тему: чем больше люди говорят, тем меньше у них склонности делать.
If you wish to keep a man from some action, get him to talk about it: the more people talk, the less inclined they are to act.
From Latter-Day Pamphlets, No. V, Stump-Orator · reworded by Tolstoy .
Carlyle’s own wordsDo you want a man _not_ to practise what he believes, then encourage him to keep often speaking it in words.
Every time he speaks it, the tendency to do it will grow less.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Latter-Day Pamphlets, No. V, Stump-Orator (1 May 1850), The paragraph after 'Words will not express what mischiefs the misuse of words has done'.
The same advice, made general. 'Do you want a man not to practise what he believes, then encourage him to keep often speaking it in words' becomes 'If you wish to keep a man from some act, get him to talk on the subject': what he believes becomes 'some act' (какого-нибудь поступка). 'Every time he speaks it, the tendency to do it will grow less' becomes 'the more people talk, the less inclined they are to do': one man's repeated speech of his belief becomes a rule about all talk and all doing. Carlyle goes on to the 'insincere speech' of Parliament, which Tolstoy leaves out. The passage was found by its sense; no closer wording was found in the saved Carlyle (Past and Present, Sartor Resartus, Heroes, the Critical and Miscellaneous Essays). No printable.
“The Evangelists and Apostles” become “holy men,” so what Lessing says of the authors of the Gospels is said of holy men in general, and “taught” becomes “preached.”
Original · translated by H. H. Bernard
Religion is not true, because the Evangelists and Apostles taught it: but they taught it because it is true.
TolstoyТолстой
Религия не потому истина, что ее проповедывали святые люди, а святые люди проповедывали ее потому, что она истина.
Religion is not the truth because holy men preached it, but holy men preached it because it is the truth.
From Axiomata · reworded by Tolstoy .
Original · GermanDie Religion iſt nicht wahr, weil die Evangeliſten und Apoſtel ſie lehrten: ſondern ſie lehrten ſie, weil ſie wahr iſt. Aus ihrer innern Wahrheit müſſen die ſchriftlichen Ueberlieferungen erklärt werden, und alle ſchriftliche Ueberlieferungen können ihr keine innere Wahrheit geben, wenn ſie keine hat.
Die Religion iſt nicht wahr, weil die Evangeliſten und Apoſtel ſie lehrten: ſondern ſie lehrten ſie, weil ſie wahr iſt.
Source text: archive.orgIn English · H. H. Bernard, 1862Religion is not true, because the Evangelists and Apostles taught it: but they taught it because it is true.
Source text: archive.orgTolstoy’s own version · Путь жизниРелигия не потому истинна, что ее проповедовали святые люди, а святые люди ее проповедовали потому, что она истинна.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Axiomata (1778), IX; first in the Gegensätze des Herausgebers (1777), Sämmtliche Schriften, ed. Lachmann, vol. X (Berlin, 1839), p. 10 (Gegensätze, opening remarks) and p. 154 (Axiomata IX); Bernard, Letters on Bibliolatry (1862), Axiom IX, p. 45.
Lessing's antithesis with its subject changed. Lessing: “Die Religion ist nicht wahr, weil die Evangelisten und Apostel sie lehrten: sondern sie lehrten sie, weil sie wahr ist” (religion is not true because the Evangelists and Apostles taught it, but they taught it because it is true). Tolstoy: «Религия не потому истина, что ее проповедывали святые люди, а святые люди проповедывали ее потому, что она истина» (religion is not truth because holy men preached it, but holy men preached it because it is truth). “Die Evangelisten und Apostel” (the Evangelists and Apostles) becomes «святые люди» (holy men), so the Christian Scriptures' authors become the holy men of any faith, and “lehrten” (taught) becomes «проповедывали» (preached); the Circle prints the thought in italics. Lessing first wrote the sentence in the editor's opening remarks to the fragments of the Unnamed (1777), where it goes on that the written traditions must be explained from religion's inner truth and cannot give it an inner truth it lacks; he repeated it alone as the ninth of his Axiomata (1778), against Pastor Goeze (both in the original). Tolstoy printed it again, with «истинна» (true) for «истина», in «На каждый день» (1 January, no. 8) and «Путь жизни» (tolstoy). His listed sources for Lessing, Blumenau's Lessing-Perlen and Posrednik's «Избранные мысли Шиллера и Лессинга» (1903), were not found online. Bernard's English translates the Axiomata.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
“The Torah” becomes “learning,” so the warning against making it a crown or a tool covers all learning, and a tool “to dig with” becomes one “to earn your bread with,” the sense the commentators give it. †
Original · translated by Joseph I. Gorfinkle
make not of the Torah a crown wherewith to aggrandize thyself, nor a spade wherewith to dig
TolstoyТолстой
Не смотри на ученость, как на корону, чтобы ею красоваться, ни как на топор, чтобы добывать им пропитание.
Do not look upon learning as a crown to show yourself off in, nor as an ax to earn your bread with.
From Pirkei Avot · reworded by Tolstoy .
Original · Hebrewרַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.
Source text: sefaria.orgIn English · Joseph I. Gorfinkle, 1913… make not of the _Torah_ a crown wherewith to aggrandize thyself, nor a spade wherewith to dig …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 4:5 (Gorfinkle's 4:7).
R. Zadok: 'do not make them (the words of the Torah) a crown to magnify yourself with, nor an axe (kardom) to dig with'. Tolstoy: «Не смотри на ученость, как на корону, чтобы ею красоваться, ни как на топор, чтобы добывать им пропитание» (do not look on learning as a crown to show off with, nor as an axe to earn your food with). The Torah becomes «ученость» (learning) in general; 'to dig with' becomes 'to earn your food with', the sense the commentators give it; «топор» (axe) is closer to kardom than Gorfinkle's 'spade'. Whether the widening to learning is Tolstoy's or that of the Russian Talmud anthology he read (Gurvich, 1901, or «Мировоззрение талмудистов», neither online) is not known. Not in Thoughts of Wise Men (1903). The words are the Mishnah's (Avot), which the Talmud contains; 'Talmud' stands.
Lamennais’s Jewish references are made general: “la fin prochaine de la société juive,” the approaching end of Jewish society, becomes “the end of the old society,” and the temple, “signe matériel de l’institution mosaïque,” the material sign of the Mosaic institution, becomes “the material sign of the order of life instituted by men”; “les hommes de bonne volonté,” men of good will, become people who come “of their own free will.” *
Original · French
Jésus prévoyoit la fin prochaine de la société juive, ruinée dans ses bases morales, et qui, dans ses rapports avec les destinées générales de l'humanité, avoit accompli sa mission.
Il annonce à ses disciples la chute du temple, signe matériel de l'institution mosaïque,
Mais, comme la ruine de Jérusalem et de son temple, d'où s'étoit retiré le Dieu vivant, annonça, prépara l'érection d'un temple nouveau et d'une cité nouvelle, où, de toute tribu et de toute nation, afflueroient les hommes de bonne volonté;
Ne vous effrayez ni des combats ni des bruits de combats, lutte dernière du mal contre le bien qui va naître : loin de là, votre devoir est de combattre vous-même.
TolstoyТолстой
Иисус предвидел конец старого общества, уже потрясенного в своих нравственных основах. Он делает ученикам предсказание о том, что храм, вещественный знак учрежденного людьми строя жизни, должен быть разрушен, чтобы быть замененным установлением более совершенным. И к этому предсказанию, долженствовавшему сбыться вскорости, он прибавляет предсказание подобных же событий, которые совершатся в позднейшие времена, и представляет эти события в тех знакомых образах, в каких конец мира представлялся его современникам.
Мы живем теперь в предсказанное им время. От одного конца земли до другого всё расшаталось. Во всех учреждениях, каких бы то ни было, во всех различных системах, на которых основалась общественная жизнь народов, нет ничего твердого. Все чувствуют, что всё это скоро должно разрушиться, и в этом храме также не останется камня на камне. Но как разрушение Иерусалима и храма его, из которого удалился бог живой, предуготовляло сооружение нового града и нового храма, куда по своей воле стекутся люди всех колен и всех народов, — так и из развалин нынешних храмов и городов воздвигнется новый город и храм, предназначенный стать всемирным храмом и общей родиной рода человеческого, теперь еще разъединенного враждебными друг другу учениями, делающими братьев чужими и сеющих среди них безбожное ненавистничество и отвратительные войны. Когда придет тот, знаемый одним богом час соединения народов в одном храме и в одном граде, тогда наступит воистину воцарение Христа, окончательное выполнение его божественного дела. Ведь он и пришел научить людей только тому, чтоб они соединились в законе любви. Пусть зарождение этого святого общества будет болезненно, что же в этом? Вы не должны страшиться последней борьбы зла с добром, которая готова уже возродиться: ваш долг бороться. Каждый из вас — воин божий. Но в наше время ошаления и безумной гордости берегитесь лже-христов и лжепророков. Христос не в пустыне. Он не в скрытых местах и уже, конечно, ни в одном из собраний тех людей, которые, отделяясь от других, думают, что им одним предназначено спасение, и этим самым отрицают Христа, разрушившего все преграды между людьми и обещавшего мир и радости вечные всякому, кто, любя бога больше всего и ближнего, как самого себя, воплотит в делах своих эту двойную любовь. Где эта любовь, там и Христос. Не ищите его в другом месте: вы найдете лишь обманчивую тень.
Jesus foresaw the end of the old society, already shaken in its moral foundations. He makes a prediction to his disciples that the temple, the material sign of the order of life instituted by men, must be destroyed in order to be replaced by a more perfect institution. And to this prediction, which was soon to come true, he adds a prediction of like events that will come to pass in later times, and he presents these events in those familiar images in which his contemporaries pictured the end of the world.
We are living now in the time he foretold. From one end of the earth to the other, everything has been shaken loose. In all institutions whatsoever, in all the various systems on which the social life of the nations has been founded, there is nothing firm. Everyone feels that all this must soon be destroyed, and that in this temple too not one stone will be left upon another. But as the destruction of Jerusalem and of its temple, from which the living God had withdrawn, prepared the building of a new city and a new temple, to which people of all tribes and all nations will flow of their own free will, so from the ruins of the present temples and cities a new city and temple will arise, destined to become the universal temple and the common homeland of the human race, which is now still divided by doctrines hostile to one another, doctrines that make brothers strangers and sow among them godless hatred and abominable wars. When that hour, known to God alone, has come, the hour of the union of the nations in one temple and in one city, then will truly begin the reign of Christ, the final fulfillment of his divine work. For he came only to teach people to unite in the law of love. Let the birth of this holy society be painful: what of it? You must not fear the last struggle of evil with good, which is ready even now to be reborn: your duty is to fight. Each of you is a soldier of God. But in our time of frenzy and mad pride, beware of false Christs and false prophets. Christ is not in the desert. He is not in hidden places, and certainly not in any of the assemblies of those people who, separating themselves from others, think that salvation is destined for them alone, and by this very thing deny Christ, who destroyed all the barriers between people and promised peace and eternal joys to everyone who, loving God above all and his neighbor as himself, embodies this twofold love in his deeds. Where this love is, there is Christ. Do not seek him elsewhere: you will find only a deceptive shadow.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · FrenchJésus prévoyoit la fin prochaine de la société juive, ruinée dans ses bases morales, et qui, dans ses rapports avec les destinées générales de l'humanité, avoit accompli sa mission.
Il annonce à ses disciples la chute du temple, signe matériel de l'institution mosaïque, …
Mais, comme la ruine de Jérusalem et de son temple, d'où s'étoit retiré le Dieu vivant, annonça, prépara l'érection d'un temple nouveau et d'une cité nouvelle, où, de toute tribu et de toute nation, afflueroient les hommes de bonne volonté; …
Ne vous effrayez ni des combats ni des bruits de combats, lutte dernière du mal contre le bien qui va naître : loin de là, votre devoir est de combattre vous-même.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter XXIV (Paris, 1846, second edition, pp. 96–98).
The whole reflection on Matthew XXIV (the destruction of the temple), translated closely in most sentences, with its Jewish references made general and two misreadings. Changed: 'la fin prochaine de la société juive' (the approaching end of Jewish society) becomes «конец старого общества» (the end of the old society), and the clause 'et qui … avoit accompli sa mission' (which had accomplished its mission) is left out; the temple, 'signe matériel de l'institution mosaïque' (the material sign of the Mosaic institution), becomes «вещественный знак учрежденного людьми строя жизни» (the material sign of an order of life set up by men). Misread: 'les hommes de bonne volonté' (men of good will) become people who will come «по своей воле» (of their own will); 'lutte dernière du mal contre le bien qui va naître' (the last struggle of evil against the good that is about to be born) becomes «последней борьбы зла с добром, которая готова уже возродиться» (the last struggle of evil with good, which is ready to be reborn). Smaller changes: 'l'avènement du Christ' (the coming of Christ) is «воцарение Христа» (the reign of Christ); 'N'êtes-vous pas soldat dans l'armée de Dieu?' (are you not a soldier in God's army?) is «Каждый из вас — воин божий» (each of you is a soldier of God); 'ce double amour, qui est la vie même' loses 'qui est la vie même' (which is life itself); 'dans les choses du passé' and 'trop souvent' are left out. No public-domain English of Lamennais's Évangiles was found.
Translation note. The Russian has «сеющих», a slip of the ending for «сеющими»; it is the doctrines that sow the hatred, and the slip is read so. Not one stone left upon another, the false Christs and false prophets, and the desert and hidden places where Christ is not are from Matthew 24:2, 24, and 26; for the hidden places the KJV has “the secret chambers.”
What Kant says of a church whose faith in statutes is a fetish-faith, Tolstoy says of every church: “The constitution of such a church” becomes “The government of the churches by a hierarchy,” and the fetish-faith is left out, so the church “always remains despotic” under every form; the clergy that believes it can do without reason and in the end even “biblical learning” becomes one that “considers itself entitled to do without either reason or science.”
Original · translated by J. W. Semple
The constitution of such a church may be hier- archical or democratical ; that is a matter of utter indif- ference, and concerns only the mode of its organization.
The administration is, under every form of fetiche creed, out and out despotic ; and wherever statute articles of be- lief are interwoven with the constitutional charters of the church, there the clergy have usurped the sway, and domineer.
They think to trample on the understandings of their fellows, and even by degrees attempt to get rid of biblical learning : for, being the alone patenteed in- terpreters and expounders of the will of the Unseen Law- giver, to them belongs exclusively the right of dealing out the rules of the faith ; whence, armed with this authority, they fancy they have not to convince, but only to com- mand.
TolstoyТолстой
Управление церквей иерархией может быть монархическое, аристократическое или демократическое; это касается только внутреннего устройства. Сама церковь остается при всяких формах всегда деспотична. Там, где постановления веры считаются основным законом, там царствует клир, который считает себя вправе не нуждаться ни в разуме, ни в науке, потому что он единый имеющий власть хранитель и толкователь воли невидимого законодателя и, имея власть, может не убеждать, но предписывать.
The government of the churches by a hierarchy may be monarchic, aristocratic, or democratic; this concerns only their internal organization. The church itself, under every form, always remains despotic. Wherever the statutes of faith are held to be fundamental law, there the clergy reigns, which considers itself entitled to do without either reason or science, because it is the sole guardian and interpreter, invested with authority, of the will of the invisible lawgiver, and, having authority, it need not persuade, but may prescribe.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · reworded by Tolstoy .
Original · German… genug, wenn ſie für unbedingt noth⸗ wendig erklärt werden, ſo iſt das immer ein Fetiſchglauben, durch den die Menge regiert, und durch den Gehorſam unter eine Kirche (nicht der Religion) ihrer moraliſchen Freiheit beraubt wird.
Die Verfaſſung derſelben (Hierar⸗ chie) mag monarchiſch, oder ariſtokratiſch, oder demokratiſch ſein: das betrifft nur die Organiſation; die Conſtitution derſelben iſt und bleibt doch unter allen dieſen Formen immer despotiſch.
Wo Statute des Glaubens zum Con⸗ ſtitutionalgeſetz gezählt werden, da herrſcht ein Clerus, der der Vernunft, und ſelbſt zuletzt der Schriftgelehrſam⸗ keit gar wohl entbehren zu können glaubt, weil er als ein⸗ zig autoriſirter Bewahrer und Ausleger des Willens des unſichtbaren Geſetzgebers die Glaubensvorſchrift ausſchließ⸗ lich zu verwalten, die Autorität hat, …
Source text: archive.orgIn English · J. W. Semple, 1838The constitution of such a church may be hierarchical or democratical ; that is a matter of utter indifference, and concerns only the mode of its organization.
The administration is, under every form of fetiche creed, out and out despotic ; and wherever statute articles of belief are interwoven with the constitutional charters of the church, there the clergy have usurped the sway, and domineer.
They think to trample on the understandings of their fellows, and even by degrees attempt to get rid of biblical learning : for, being the alone patenteed interpreters and expounders of the will of the Unseen Lawgiver, to them belongs exclusively the right of dealing out the rules of the faith ; whence, armed with this authority, they fancy they have not to convince, but only to command.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, § 3 (Vom Pfaffentum als einem Regiment im Afterdienst des guten Prinzips), 2nd ed. (1794), pp. 277–278; Kehrbach's edition (Leipzig: Reclam, [1879]), p. 195; Semple's English (1838), p. 242.
Kant's two sentences, closely in wording, with their subject widened. Kant speaks of a church whose principle is obedience to statutes as compulsory service, a “Fetischglauben” (fetish-faith) by which the multitude is governed and robbed of its moral freedom: “Die Verfassung derselben (Hierarchie)” (the constitution of such a church, its hierarchy) may be monarchic, aristocratic, or democratic. Tolstoy: «Управление церквей иерархией» (the government of churches by a hierarchy), leaving out the fetish-faith, so that the judgment falls on every church. “die Konstitution derselben ist und bleibt doch unter allen diesen Formen immer despotisch” (its constitution is and remains despotic under all these forms) becomes «Сама церковь остается при всяких формах всегда деспотична» (the church itself remains despotic under all forms); a clergy that believes it can do without “der Vernunft und selbst zuletzt der Schriftgelehrsamkeit” (reason, and in the end even scriptural scholarship) becomes one that does without «ни в разуме, ни в науке» (reason or science); “die Glaubensvorschrift ausschließlich zu verwalten die Autorität hat” (has the authority to administer the prescriptions of faith exclusively) is folded into «единый имеющий власть хранитель и толкователь» (the sole keeper and interpreter having power); “nicht überzeugen, sondern nur befehlen darf” (need not convince but only command) becomes «может не убеждать, но предписывать» (may prescribe instead of convincing). The passage is not in Richter's Kant-Aussprüche; Kehrbach's text of the first edition is quoted, its OCR breaking off the second sentence at “sondern” (read “NET”), so the last excerpt ends there. Semple's English is free.
Lichtenberg says religion has little influence on men “die sonst kein Gesetz über sich erkennen,” who otherwise recognize no law above them, meaning states and their rulers; Tolstoy leaves out the clause, so what Lichtenberg says of them is said of people at large, “How little influence religion has on people,” and the remark becomes an exclamation.
Original · German
Wenn man auf einer entfernten Inſel einmal ein Volk antraͤfe, bey dem alle Haͤuſer mit ſcharf geladenem Gewehr bes haͤngt waͤren und man beſtaͤndig des Nachts Wache hielte, was würde ein Reiz ſender anders denken koͤnnen, als daß die ganze Juſel von Raͤubern bewohnt wäre?
Iſt es aber mit den Europaͤiſchen Reichen anders?
Man ſteht hieraus von wie we— nigem Einfluß die Religion Überhaupt auf Menſchen iſt, die ſonſt kein Geſetz uͤber ſich erkennen, oder wenigſtens, wie weit wir noch von einer wahren Religion entfernt ſind.
TolstoyТолстой
Если бы путешественник увидал на каком-нибудь отдаленном острове людей, дома которых были бы обставлены заряженными орудиями и вокруг этих домов ходили бы днем и ночью часовые, он не мог бы не подумать, что на острове живут одни разбойники. Разве не то же с европейскими государствами?
Как же мало влияния имеет на людей религия, или как мы еще далеки от истинной религии!
If a traveler saw on some remote island people whose houses were set about with loaded cannon, with sentries walking around these houses day and night, he could not help thinking that the island was inhabited only by robbers. Is it not the same with the European states?
How little influence religion has on people, or how far we still are from true religion!
From Vermischte Schriften, vol. II · reworded by Tolstoy .
Original · GermanWenn man auf einer entfernten Inſel einmal ein Volk antraͤfe, bey dem alle Haͤuſer mit ſcharf geladenem Gewehr bes haͤngt waͤren und man beſtaͤndig des Nachts Wache hielte, was würde ein Reiz ſender anders denken koͤnnen, als daß die ganze Juſel von Raͤubern bewohnt wäre?
Iſt es aber mit den Europaͤiſchen Reichen anders?
Man ſteht hieraus von wie we— nigem Einfluß die Religion Überhaupt auf Menſchen iſt, die ſonſt kein Geſetz uͤber ſich erkennen, oder wenigſtens, wie weit wir noch von einer wahren Religion entfernt ſind.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. II (1801), Bemerkungen vermischten Inhalts, 7: Politische Bemerkungen, Vermischte Schriften II (Göttingen, 1801), p. 205.
Lichtenberg's remark, closely in its first half, its conclusion widened. Lichtenberg: if one found on a distant island a people with every house hung with loaded guns, keeping watch constantly at night, what could a traveler think but that the whole island was inhabited by robbers? And is it otherwise with the European states? “Man sieht hieraus von wie wenigem Einfluß die Religion überhaupt auf Menschen ist, die sonst kein Gesetz über sich erkennen, oder wenigstens, wie weit wir noch von einer wahren Religion entfernt sind” (one sees from this how little influence religion has on men who otherwise recognize no law above them, or at least how far we still are from a true religion). Tolstoy leaves out “die sonst kein Gesetz über sich erkennen” (who otherwise recognize no law above them), so that what Lichtenberg says of states and their rulers is said of people at large, and turns the sentence into an exclamation. He also writes «ходили бы днем и ночью часовые» (sentries would walk day and night) for “man beständig des Nachts Wache hielte” (they kept watch constantly at night) and «заряженными орудиями» (loaded guns) for “mit scharf geladenem Gewehr behängt” (hung with muskets loaded with ball). Lichtenberg goes on that it is abominable that religion itself has caused wars. The scan's OCR reads “steht” for “sieht”. The Jubilee commentary (vol. 42) records that on 20 February 1905 Tolstoy and F. A. Strakhov corrected the Circle's Lichtenberg thoughts; his listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), was not found online, so the first edition stands in, as in earlier months. No public-domain English was found.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод. * Possibly Tolstoy’s misreading.Возможно, Толстой неверно прочел подлинник.
4. Eastern ideas in moral wordsВосточные понятия — словами морали
Terms of Chinese and Jewish wisdom rendered as the virtues Tolstoy taught.Понятия китайской и еврейской мудрости переданы как добродетели, которым учил Толстой.
The craving the Pali calls thirst (Müller: “driven on by thirst”) is made bodily: the 1903 text’s “bonds of thirst,” Gerasimov’s words, become “the fetters of bodily desires,” as Gerasimov had already made the first line’s thirst lust; “forever” drops out.
Original · translated by F. Max Müller
284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
TolstoyТолстой
Пока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшему в западню; увязшие в путах телесных желаний, они снова и снова подпадают страданию на долгие времена.
As long as you have not destroyed to its very root your lustful attachment to women, so long will your spirit be attached to the earthly, as a suckling calf is attached to its mother.
People driven by lust rush about like a hare caught in a snare; entangled in the fetters of bodily desires, they fall into suffering again and again, for a long time.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истинеПока ты не уничтожиль до самаго корня похотливую привязанность свою къ женщинв, до тьхъ поръ твой я будеть привязанъ къ земному, …
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся въ западню; …
… они вновь и вновь подпалаютъ страланю на доля времена.
Source text: archive.orgOriginal · PaliYāva hi vanatho na chijjati, …
Aṇumattopi narassa nārisu; …
Paṭibaddhamanova tāva so, …
Vaccho khīrapakova mātari.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся в западню; навсегда увязшие в путах жажды, они вновь подпадают страданию на долгие времена.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 284 (Maggavagga) and 342 (Taṇhāvagga).
Dhammapada 284 and 342 in N. Gerasimov's Russian (1898), joined into one thought by Thoughts of Wise Men (1903), 26 April, signed «Dhammapada»; the Circle keeps v. 284 as 1903 has it and changes v. 342. In v. 284, 1903 already had «дух твой» (thy spirit) where the scan of Gerasimov reads «твой я» (thy self), and repeats «привязан» (bound) at the end. The verse is close to the Pali: Yāva hi vanatho na chijjati … paṭibaddhamanova tāva so, vaccho khīrapakova mātari ('as long as the thicket [of desire] of a man toward women, even the smallest, is not cut down, so long is his mind bound, like a sucking calf to its mother'; Müller 'so long is his mind in bondage, as the calf that drinks milk is to its mother'); 'thicket' is Gerasimov's «похотливую привязанность» (lustful attachment), Müller's 'love'. In v. 342 the Circle drops «навсегда» (forever), makes Gerasimov's and 1903's «в путах жажды» (in the bonds of thirst) «в путах телесных желаний» (in the bonds of bodily desires), and has «снова и снова» (again and again) where 1903 had «вновь» (anew) and Gerasimov «вновь и вновь» (anew and anew); «попавшему» (caught) is 1903's «попавшемуся». The thirst is the Pali's craving: Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito; saṁyojanasaṅgasattakā, dukkhamupenti punappunaṁ cirāya ('people led on by craving run about like a snared hare; held by fetters and attachments, they come to suffering again and again, for long'; Müller 'Men, driven on by thirst'). Gerasimov had already made the craving of the first line «похоть» (lust); the Circle makes the second line's thirst bodily desire as well.
The ode’s yellow bird becomes “Every bird,” as in Tolstoy’s 1903 version from Pauthier’s French, and the Circle names what the bird knows and man should: “what the purpose of his life is,” where the Chinese and Pauthier speak of the place to rest (Legge: “it knows where to rest”).
Original · translated by James Legge
In the Book of Poetry, it is said, "The twitter- ing yellow bird rests on a corner of the mound."
The Master said, " When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird ? "
TolstoyТолстой
Всякая птица знает, где делать свое жилище. Зная, где ее жилище, она показывает, что знает свое назначение. Неужели человек, умнейшее из всех существ, не может знать того, что знает птица: в чем назначение его жизни?
Every bird knows where to make its dwelling. Knowing where its dwelling is, it shows that it knows its purpose. Can it be that man, the most intelligent of all beings, cannot know what a bird knows: what the purpose of his life is?
From The Great Learning · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …«L'oiseau jaune au chant plaintif _mien-mân Fixe sa demeure_ dans le creux touffu des montagnes.»
_En fixant là sa demeure_, il prouve qu'il connaît le lieu de sa _destination_; et l'homme [la plus intelligente des créatures][4] ne pourrait pas en savoir autant que l'oiseau!
«L'homme est de tous les êtres le plus intelligent; …
Source text: gutenberg.orgIn English · James Legge, 1895In the Book of Poetry, it is said, "The twittering yellow bird rests on a corner of the mound."
The Master said, " When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird ? "
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсякая птица знает, где делать свое жилище. Зная, где ее жилище, она показывает, что знает свое назначение. Неужели человек, умнейшее из всех существ, не может знать того же, что и птица?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), commentary, ch. III, § 2 (Zhu Xi's arrangement; Pauthier, Explication de Thsêng-tseu, ch. III, § 2).
Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 6 August, signed «Китайская мудрость («Та-Хио»)», with an ending added for the Circle. The Great Learning quotes an ode, 'The twittering yellow bird rests on a corner of the mound', and the Master's comment, 'When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird?' (Legge). Pauthier reads 止 (to rest, to stop) as fixing a dwelling and knowing a 'destination', and adds in brackets the commentary's gloss on man, «la plus intelligente des créatures» (from the Ji-kiang, his note 4: «L'homme est de tous les êtres le plus intelligent»). The 1903 text follows him: the ode's yellow bird becomes «Всякая птица» (every bird), its dwelling shows «что знает свое назначение» (that it knows its calling; Pauthier «le lieu de sa destination»), and man is «умнейшее из всех существ» (the most intelligent of all beings), Pauthier's bracket. 1903 ends «не может знать того же, что и птица?» (cannot know as much as the bird?); the Circle ends «не может знать того, что знает птица: в чем назначение его жизни?» (cannot know what the bird knows: what the calling of his life is?). The added question names what a man should know, the calling of his life, where the Chinese and Pauthier speak of the place to rest. The comment is Confucius's (子曰; Pauthier «Le philosophe [KHOUNG-TSEU] a dit»), the line before it the Book of Odes'; «Китайская мудрость» covers both and stands.
Knowing “the place where he must remain forever,” as Tolstoy’s 1903 version has it from Konissi’s Russian (Legge: “The point where to rest being known”), becomes knowing “his place in the world,” and “Only” is added; the last step becomes a cause: “the work of thought makes a man receptive to all that is true.”
Original · translated by James Legge
The point where to rest being known
the object of pursuit is then determined ; and, that being determined, a calm unperturbedness may be attained.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
TolstoyТолстой
Только когда человек ясно узнает свое место в мире, определится и настроение его души. Когда же настроение души определится, то прекратится всякое душевное волнение. Когда же прекратится душевное волнение, то наступит полное спокойствие души, и человек, обладающий таким ненарушимым душевным спокойствием, сделается способен к работе мысли. Работа же мысли делает человека восприимчивым ко всему истинному.
Only when a man clearly comes to know his place in the world will the disposition of his soul be determined. And when the disposition of the soul is determined, all agitation of the soul will cease. And when agitation of the soul ceases, complete tranquility of soul will set in, and a man who possesses such unbroken tranquility of soul will become capable of the work of thought. And the work of thought makes a man receptive to all that is true.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 1895The point where to rest being known …
… the object of pursuit is then determined ; and, that being determined, a calm unperturbedness may be attained.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда человек ясно узнает место, где он должен оставаться навсегда, то определится и настроение его души.
Когда прекратится душевное волнение, то будет полное спокойствие души, а человек, обладающий ненарушимым душевным спокойствием, будет способен к мыслительной деятельности.
Такой человек бывает восприимчив ко всему истинному.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), the text, § 2 (Zhu Xi's arrangement; Pauthier, Ta Hio, § 2).
The opening of the Great Learning (the text, § 2) in D. Konissi's Russian, as Thoughts of Wise Men (1903), 3 October, prints it signed «Конфуций» (the Jubilee vol. 40 commentary names Konissi's «Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 1 (16), which was not found online), reworded for the Circle and signed «Китайская мудрость». The Chinese: 知止而後有定，定而後能静，静而後能安，安而後能慮，慮而後能得 ('knowing where to rest, one is settled; settled, one can be still; still, one can be at peace; at peace, one can deliberate; deliberating, one can attain'; Legge: 'The point where to rest being known, the object of pursuit is then determined …'). The Circle changes the first clause: «Когда человек ясно узнает место, где он должен оставаться навсегда» (when a man clearly learns the place where he must remain forever; the Chinese 知止, knowing where to rest, the highest good of § 1) becomes «Только когда человек ясно узнает свое место в мире» (only when a man clearly learns his place in the world). It makes the last step a cause: «Такой человек бывает восприимчив ко всему истинному» (such a man is receptive to all that is true) becomes «Работа же мысли делает человека восприимчивым ко всему истинному» (and the work of thought makes a man receptive to all that is true), with «работе мысли» (the work of thought) for «мыслительной деятельности» (mental activity) before it; «наступит» (will set in) for «будет» (will be) and «таким» (such) are added. Receptivity to truth for 得 (attaining) is already in 1903, so probably Konissi's. Pauthier's French reads the first clause otherwise («Il faut d'abord connaître le but auquel on doit tendre, ou sa destination définitive»), so 1903 did not come from him. Zhu Xi ascribes the Great Learning's text to Confucius as Zengzi handed it down; «Китайская мудрость» stands.
The Tao becomes “virtue”; non-action becomes “complete humility.”
Original · translated by James Legge
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
TolstoyТолстой
Тот, кто ищет учености, растет с каждым днем и всё больше и больше возвышается в глазах людей.
Тот, кто ищет добродетели, с каждым днем умаляется и становится всё ниже и ниже в глазах людей.
Он умаляется всё больше и больше до тех пор, пока не дойдет до полного смирения. Когда же он дойдет до полного смирения, тогда он становится совсем свободен и против своей воли становится учителем людей.
He who seeks learning grows every day and rises ever higher in the eyes of men.
He who seeks virtue grows less every day and sinks ever lower in the eyes of men.
He grows less and less until he reaches complete humility. And when he reaches complete humility, he becomes wholly free and, against his own will, becomes a teacher of men.
From Tao Te Ching · reworded by Tolstoy .
In English · James Legge, 1891He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 48.
Only the opening of ch. 48 is Lao-Tzu's. Tolstoy turns 'Tao' into 'virtue', makes the increase and decrease a matter of standing 'in the eyes of people', reads 無為 ('non-action') as 'complete humility', and replaces 'there is nothing he does not do' with 'he becomes quite free and, against his will, a teacher of people'; the last section (winning the empire) is dropped.
“The hour” becomes “circumstances,” and yielding to them is expanded into a rule.
Original · Aramaic
וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו
TolstoyТолстой
Кто насилует обстоятельства, того обстоятельства насилуют в свою очередь, а кто им уступает, тому и они делают уступку.
Когда ты видишь, что обстоятельства не благоприятствуют тебе, то ты им не сопротивляйся, а предоставь их естественному ходу, потому что кто идет против обстоятельств, делается рабом их, а кто покоряется им, делается их господином.
Whoever forces circumstances is forced by circumstances in turn; and whoever yields to them, to him they yield as well.
When you see that circumstances are not in your favor, do not resist them, but leave them to their natural course; for whoever goes against circumstances becomes their slave, and whoever submits to them becomes their master.
From Babylonian Talmud, Eruvin · reworded by Tolstoy .
Original · Aramaicוכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו
Source text: sefaria.orgDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Eruvin, 13b.
'Whoever pushes against the hour, the hour pushes him back; whoever yields to the hour, the hour stands by him.' Tolstoy's first sentence is this; the second ('do not resist... whoever goes against circumstances becomes their slave, whoever submits becomes their master') is an expansion not in the Talmud. No public-domain English translation was consulted.
Non-action becomes humility; teaching without words becomes silence.
Original · translated by James Legge
The softest thing in the world dashes against and overcomes the hardest;
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
TolstoyТолстой
Слабейшее в мире побеждает сильнейшее; поэтому велико преимущество смирения и выгода молчания. Только немногие в мире могут быть смиренны.
The weakest thing in the world overcomes the strongest; therefore great is the advantage of humility and the gain of silence. Only a few in the world can be humble.
From Tao Te Ching · reworded by Tolstoy .
Original · Classical Chinese天下之至柔，馳騁天下之至堅。
無有入無間，吾是以知無為之有益。
不言之教，無為之益，天下希及之。
Source text: zh.wikisource.orgIn English · James Legge, 1891The softest thing in the world dashes against and overcomes the hardest; …
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 43.
Ch. 43 condensed: 'what has no substance enters where there is no crevice' is dropped, and 無為 ('non-action') becomes 'humility', 'teaching without words' becomes 'silence'.
“Regulating the human” and “service to the heavenly” become “attaining holiness”; moderation becomes “self-restraint.”
Original · translated by James Legge
59. 1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
TolstoyТолстой
Для достижения святости нет ничего важнее воздержания. Воздержание же должно быть раннею привычкою. Если оно ранняя привычка, то оно утверждает в добродетели. Для того, кто утвержден в добродетели, нет ничего, чего бы он не мог превозмочь.
For attaining holiness there is nothing more important than self-restraint. And self-restraint must be an early habit. If it is an early habit, it makes one firm in virtue. For one who is firm in virtue there is nothing he could not overcome.
From Tao Te Ching · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishIn governing the people and in attending to heaven there is nothing like moderation. As to moderation, it is said that it must be an early habit. If it is an early habit, it will be richly accumulated virtue. If one has richly accumulated virtue, then there is nothing that cannot be overcome.
Source text: archive.orgIn English · James Legge, 189159. 1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Для достижения святости нет ничего важнее воздержания. Воздержание же должно быть раннею привычкой. Если оно ранняя привычка, то оно приобретает много добродетелей. Для того, кто приобрел много добродетелей, нет ничего, чего бы он не мог превозмочь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 59.
The first four sentences of Carus's chapter, in order: 'there is nothing like moderation; it must be an early habit; if it is an early habit, it will be richly accumulated virtue; if one has richly accumulated virtue, there is nothing that cannot be overcome'. Tolstoy replaces 'in governing the people and in attending to heaven' with 'for attaining holiness', renders moderation (嗇, sparingness) as 'abstinence', and in the Circle changes the 1903 'it acquires many virtues' to 'it establishes one in virtue'. The rest of the chapter (possessing the country, deep roots) is dropped.
Possessing the attributes of the Tao becomes being “truly virtuous,” and the chapter’s “without doing” and “doing” are expanded into true and false virtue, kindliness, justice, and propriety.
Original · translated by James Legge
(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure).
TolstoyТолстой
Люди истинно добродетельные не считают себя добродетельными, поэтому они добродетельны. Люди не истинно добродетельные никогда не забывают о своей добродетели, и потому не бывают добродетельными. Настоящая добродетель не утверждает сама себя и не выказывается. Ненастоящая добродетель утверждает сама себя и выказывается.
Истинное добродушие не знает само себя и не старается выказаться. Неистинное добродушие утверждает само себя и старается выказаться. Истинная справедливость проявляется, когда это нужно, но не старается выказаться. Неистинная справедливость всегда проявляет себя и старается выказаться.
Истинное приличие проявляется, когда нужно, и не старается выказаться. Неистинное приличие проявляется всегда и, когда никто не отвечает на него, силою заставляет исполнять свои правила.
Когда потеряна истинная добродетель, является добродушие; когда потеряно добродушие, является справедливость; когда же потеряна справедливость, является приличие.
Правила приличия — это только подобия правды и начало всякого беспорядка.
People who are truly virtuous do not consider themselves virtuous; therefore they are virtuous. People who are not truly virtuous never forget their virtue, and so they are not virtuous. Genuine virtue does not assert itself and does not display itself. Virtue that is not genuine asserts itself and displays itself.
True kindliness does not know itself and does not try to display itself. False kindliness asserts itself and tries to display itself. True justice shows itself when it is needed, but does not try to display itself. False justice always shows itself and tries to display itself.
True propriety shows itself when it is needed and does not try to display itself. False propriety always shows itself and, when no one responds to it, compels obedience to its rules by force.
When true virtue is lost, kindliness appears; when kindliness is lost, justice appears; and when justice is lost, propriety appears.
The rules of propriety are only semblances of truth and the beginning of all disorder.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingSuperior virtue is un-virtue. Therefore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue.
The superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules.
The rules of propriety are the semblance of loyalty and faith, and the beginning of disorder.
Source text: archive.orgOriginal · Classical Chinese上德不德，是以有德；下德不失德，是以無德。
故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。
Source text: zh.wikisource.orgIn English · James Legge, 1891(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure).
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛюди высшей добродетели не считают себя добродетельными, поэтому они добродетельны.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 38.
Chapter 38 to 'the beginning of disorder', in Carus's order and terms (propriety 'enforces its rules', its rules 'the semblance' of faith). Tolstoy writes 'true' and 'untrue' virtue for Carus's 'superior' and 'inferior', and expands the chapter's second sentence into a pair for each of virtue, benevolence ('добродушие'), justice, and propriety, each 'not trying to show itself'; the Chinese has only 無為/為之 ('without doing'/'doing'). Carus's 'loyalty and faith' becomes 'правды'. Thoughts of Wise Men (1903) has an earlier, closer version ('высшей'/'низшей').
The fierce thirst becomes “the base thirst for bodily pleasures,” and the sufferings that grow like Birana grass wind round a man “like climbing dodder.”
Original · translated by F. Max Müller
335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
TolstoyТолстой
Кто охвачен низменной жаждой телесных наслаждений, — этой жаждой, полной отравы, вокруг того обовьются страдания, подобно вьющейся повилике.
Кто же побеждает эту жажду, от того отпадают все страдания, как с листка лотоса скатываются дождевые капли.
Whoever is seized by the base thirst for bodily pleasures — that thirst full of poison — about him sufferings will wind like climbing dodder.
But whoever conquers this thirst, from him all sufferings fall away, as raindrops roll off a lotus leaf.
From Dhammapada · reworded by Tolstoy .
Original · PaliYaṁ esā sahate jammī, …
… abhivaṭṭhaṁva bīraṇaṁ.
Sokā tamhā papatanti, …
… udabinduva pokkharā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто охвачен этой низменной жаждой, этой жаждой, полной отравы, вок …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 335–336.
Max Müller's verses 335–336. Tolstoy adds 'телесных наслаждений' to the thirst and replaces Müller's 'his sufferings increase like the abounding Birana grass' with 'вокруг того обовьются страдания, подобно вьющейся повилике'. Thoughts of Wise Men (1903) has the same verses after v. 334.
Translation note. «Повилика» is dodder, a leafless parasitic vine that twines around the plant it feeds on.
“Words of Torah” become “virtue.”
Original · he
מה מים מניחין מקום גבוה והולכין למקום נמוך אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה
TolstoyТолстой
Как вода не держится на вершинах, а сливает в низкие места, так и добродетель не удерживается людьми, возвышающими себя, а удерживается только в людях смиренных.
As water does not stay on the heights but runs down into low places, so virtue is not kept by people who exalt themselves, but is kept only in people who are humble.
From Babylonian Talmud, Taanit · reworded by Tolstoy .
Original · Hebrewמה מים מניחין מקום גבוה והולכין למקום נמוך אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньУчение божие уподобляется воде: как вода, оставляя высоты, скопляется в низинах, так и учение божие воспринимается только людьми скромными.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Taanit, 7a.
Rabbi Hanina bar Hama's comparison of the Torah to water: 'as water leaves a high place and goes to a low place, so words of Torah endure only with one whose mind is humble'. Tolstoy writes 'добродетель' for 'words of Torah' (Thoughts of Wise Men, 1903, still had 'учение божие').
Not identifying oneself “with name and form” becomes not seeing oneself in “what passes in him,” and being “called a Bhikshu” becomes knowing “the truth of life.”
Original · translated by F. Max Müller
367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
TolstoyТолстой
Кто в своем преходящем, в своем имени и в своей телесности не видит себя, тот знает истину жизни.
Whoever does not see himself in what passes in him, in his name, and in his bodily nature knows the truth of life.
From Dhammapada · reworded by Tolstoy .
Original · PaliSabbaso nāmarūpasmiṁ, …
… yassa natthi mamāyitaṁ; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто в своем преходящем, в своем имени и в своей телесности не видит себя, тот знает истину жизни.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 367.
Müller's 'never identifies himself with name and form', with 'what is no more' turned into 'в своем преходящем'; 'he indeed is called a Bhikshu' becomes 'тот знает истину жизни'. Copied unchanged from Thoughts of Wise Men (1903), signed Dhammapada.
The “name” that can be named becomes a “being”: “The being that can be named is not the eternal being.”
Original · translated by James Legge
The Tao that can be trodden is not the enduring and unchanging Tao.
TolstoyТолстой
Разум, который можно уразуметь, не есть вечный разум. Существо, которое можно назвать, не есть вечное существо.
The reason that can be comprehended is not the eternal reason. The being that can be named is not the eternal being.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingTHE REASON that can be reasoned is not the eternal Reason. The name that can be named is not the eternal name.
Source text: archive.orgIn English · James Legge, 1891The Tao that can be trodden is not the enduring and unchanging Tao.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазум, который можно уразуметь, не есть вечный разум. Имя, которое можно назвать, не есть вечное имя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 1.
Carus's first sentence, word for word. In the second, Carus's 'name' (名), which Thoughts of Wise Men (1903) kept as 'имя', becomes 'существо': 'Существо, которое можно назвать, не есть вечное существо'.
Translation note. The opening of the Tao Te Ching. Tolstoy’s «разум», “reason”, stands for the Tao; «уразуметь», “comprehend”, is built on the same word.
What came into existence “before Heaven and Earth” becomes that without which “there would be neither heaven nor earth,” love is added to its names, and it “has no name.”
Original · translated by James Legge
There was something undefined and complete, coming into existence before Heaven and Earth.
TolstoyТолстой
Есть существо, содержащее в себе всё и без которого не было бы ни неба, ни земли; существо это спокойно, бестелесно; свойства его называют разумом, любовью, но само существо не имеет имени. Оно самое отдаленное и оно самое близкое.
There is a being that contains all things in itself and without which there would be neither heaven nor earth; this being is tranquil, bodiless; its attributes are called reason, love, but the being itself has no name. It is the most distant and it is the nearest.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingThere is Being that is all-containing, which precedes the existence of heaven and earth. How calm it is ! How incorporeal !
I know not its name. Its character is defined as Reason.
The Distant I call the Returning.
Source text: archive.orgIn English · James Legge, 1891There was something undefined and complete, coming into existence before Heaven and Earth.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть существо, содержащее в себе всё, и которое предшествует существованию неба и земли; оно спокойно; оно бестелесно; оно одно не изменяется; свойства его называют разумом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 25.
From Carus's ch. 25 ('all-containing', 'calm', 'incorporeal', 'its character is defined as Reason'). Tolstoy adds 'любовью' to its names, says it 'не имеет имени', and replaces Carus's 'precedes the existence of heaven and earth' with 'без которого не было бы ни неба, ни земли'. 'Оно самое отдаленное и оно самое близкое' condenses Carus's 'The Distant I call the Returning'.
“Hasten to do even a slight precept … and flee from transgression” becomes “Practice every virtue and shun every vice”: the slight precept becomes every virtue, and transgression becomes vice throughout.
Original · translated by Joseph I. Gorfinkle
Hasten to do even a slight precept (7), and flee from transgression;
for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression
TolstoyТолстой
Упражняйся во всякой добродетели и избегай всякого порока. Одна добродетель влечет за собою другие, один порок — другие пороки. Награда добродетели — добродетель, возмездие за порок — порок.
Practice every virtue and shun every vice. One virtue draws others after it; one vice, other vices. The reward of virtue is virtue; the retribution for vice is vice.
From Pirkei Avot · reworded by Tolstoy .
Original · Hebrewהֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה.
שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה: …
Source text: sefaria.orgIn English · Joseph I. Gorfinkle, 1913Hasten to do even a slight precept (7), and flee from transgression; …
… for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСпеши к доброму делу, хотя и незначительному, и беги от всякого греха; ибо одно доброе дело влечет за собою другое, а один грех порождает другой: награда добродетели — добродетель, наказание порока — порок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 4:2.
Ben Azzai: 'run to a light commandment as to a weighty one, and flee from transgression; for a commandment draws a commandment, and a transgression draws a transgression; for the reward of a commandment is a commandment, and the reward of a transgression is a transgression'. Thoughts of Wise Men (1903), 18 July, signed «Талмуд», keeps the first clause: «Спеши к доброму делу, хотя и незначительному, и беги от всякого греха». The Circle changes it to «Упражняйся во всякой добродетели и избегай всякого порока» ('practise every virtue and avoid every vice'), losing 'light' against 'weighty', and puts 'virtue' and 'vice' for 'commandment' (mitzvah) and 'transgression' throughout (Gorfinkle's English also has 'virtue' in the second half). The signature «Бенчасай» is Ben Azzai, a tanna of the early second century; the Jubilee name index lists «Бенчасай» without identifying him, and how the spelling arose was not found.
Translation note. «Бенчасай», as Tolstoy wrote it, is Ben Azzai; the Mishnah gives him the saying (Pirkei Avot 4:2).
“Not learning but doing” becomes “not reasoning about the good life, but good deeds”: the Mishnah sets the study of Torah against practice, Tolstoy talk about goodness against doing good.
Original · translated by Joseph I. Gorfinkle
not learning but doing is the chief thing
TolstoyТолстой
Важны не рассуждения о доброй жизни, а добрые дела.
What matters is not reasoning about the good life, but good deeds.
From Pirkei Avot · reworded by Tolstoy .
In English · Joseph I. Gorfinkle, 1913… not learning but doing is the chief thing …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 1:17.
Simeon ben Gamaliel: 'not study (ha-midrash) is the main thing, but the deed (ha-ma'aseh)'. Tolstoy makes 'study' «рассуждения о доброй жизни» ('reasonings about the good life') and 'the deed' «добрые дела» ('good deeds'): the Mishnah sets the study of Torah against practice, Tolstoy sets talk about goodness against doing good. The rest of the saying (nothing better for the body than silence; many words bring sin) is left out. Not in Thoughts of Wise Men (1903). Avot is Mishnah, not Gemara.
Translation note. The Russian italic is broken only at the comma before «а», “but”; it is set here as one span.
Carus’s “Reason,” his word for the Tao, becomes “the demands of reason,” and the scholar of the highest class “a true scholar.”
Original · translated by James Legge
Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice.
Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
TolstoyТолстой
Когда истинный ученый поймет требования разума, он старается осуществить их. Когда обыкновенный ученый услышит о требованиях разума, он временами будет удовлетворять им, временами осуществляя, временами же не осуществляя их. Когда плохой ученый услышит о требованиях разума, он глумится над ними. Если бы над разумом не глумились, разум не был бы разумом.
When a true scholar understands the demands of reason, he tries to carry them out. When an ordinary scholar hears of the demands of reason, he will satisfy them now and then, at times carrying them out and at times not. When a poor scholar hears of the demands of reason, he mocks them. If reason were not mocked, reason would not be reason.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWhen a superior scholar hears of Reason he endeavors to practise it.
When an average scholar hears of Reason he will sometimes keep it and sometimes lose it.
When an inferior scholar hears of Reason he will greatly ridicule it.
Were it not thus ridiculed, it would as Reason be insufficient.
Source text: archive.orgIn English · James Legge, 1891Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice.
Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда высший ученый услышит о разуме, он будет пытаться осуществить его.
Если бы над разумом не глумились, разум не был бы разумом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 41.
Carus's chapter 41, through Tolstoy's own version in Thoughts of Wise Men (1903), 6 May, which keeps close to Carus («Когда высший ученый услышит о разуме, он будет пытаться осуществить его»). For the Circle Tolstoy turns Carus's 'hears of Reason' into «поймет требования разума» (understands the demands of reason) and then «услышит о требованиях разума», and 'superior scholar' into «истинный ученый»: Carus's Reason, his word for the Tao, becomes the demands of reason. 'Sometimes keep it and sometimes lose it' becomes «временами будет удовлетворять им, временами осуществляя, временами же не осуществляя их». The last sentence stays: 'Were it not thus ridiculed, it would as Reason be insufficient', «Если бы над разумом не глумились, разум не был бы разумом».
Translation note. Tao Te Ching, chapter 41, where «разум», “reason”, stands for the Tao, as on February 22.
Pauthier’s “un sage,” Legge’s “men of worth,” becomes “a holy man,” and examining one’s conduct becomes asking “are the same vices in you as well?”
Original · translated by James Legge
The Master said, 'When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.'
TolstoyТолстой
Когда видишь святого человека, думай о себе, не можешь ли и ты быть таким же. Когда видишь развратника, подумай о себе, нет ли и в тебе тех же пороков.
When you see a holy man, think about yourself: could you too be like him? When you see a debauched man, think about yourself: are the same vices in you as well?
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …17. Le Philosophe dit: Quand vous voyez un sage, réfléchissez en vous-même si vous avez les mêmes vertus que lui. Quand vous voyez un pervers, rentrez en vous-même, et examinez attentivement votre conduite.
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, 'When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда вы видите мудреца, подумайте вы о себе, имеете ли вы те же добродетели, как и он. Когда вы видите развратника, подумайте вы о себе, не имеете ли вы тех же пороков.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.17.
Pauthier's French, reworked from Tolstoy's 1903 version (Thoughts of Wise Men, 5 October, signed «Китайская мудрость («Ле-Лун-Ю»)»). Pauthier's 'un sage' becomes «святого человека» (a holy man; 1903: «мудреца»), and 'réfléchissez en vous-même si vous avez les mêmes vertus que lui' becomes «думай о себе, не можешь ли и ты быть таким же» (think whether you too can be such), which is nearer the Chinese 思齊, 'think of equalling him' (Legge: 'we should think of equalling them'). In the second sentence Pauthier's 'rentrez en vous-même, et examinez attentivement votre conduite' becomes «подумай о себе, нет ли и в тебе тех же пороков» (whether the same vices are in you), as in 1903. The saying is Confucius's (子曰).
Verse 105, that “not even a god, a Gandharva, not Mara with Brahman” could undo the victory of one who has vanquished himself, becomes a contrast of Tolstoy’s own: the conqueror of others “may be conquered,” the conqueror of himself “will remain a victor forever.”
Original · translated by F. Max Müller
103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
TolstoyТолстой
Тот, кто победил себя, гораздо больший победитель, чем тот, кто победил тысячу раз тысячу людей в сражении. Лучше победить себя, чем всех других людей.
Тот, кто победил других людей в сражении, может быть побежден, но тот, кто победил себя и владеет собою, останется навсегда победителем.
He who has conquered himself is a far greater victor than he who has conquered a thousand times a thousand men in battle. It is better to conquer oneself than all other people.
He who has conquered other people in battle may be conquered, but he who has conquered himself and is master of himself will remain a victor forever.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… thousand men, and if another conquer himself, he is the greatest of conquerors.
One's own self conquered is better than all other people ; …
… who has vanquished himself, and lives under restraint.
Source text: archive.orgOriginal · PaliYo sahassaṁ sahassena, …
Ekañca jeyyamattānaṁ, …
… sa ve saṅgāmajuttamo.
Attā have jitaṁ seyyo, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 103–105 (Sahassavagga).
Dhammapada 103–105, rearranged, with an ending of Tolstoy's. He puts the self-conqueror first and keeps v. 104 ('One's own self conquered is better than all other people'). In place of v. 105 ('not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself') he writes «Тот, кто победил других людей в сражении, может быть побежден, но тот, кто победил себя и владеет собою, останется навсегда победителем»: the conqueror of others may be conquered. Conway prints Müller's three verses under 'Least and Greatest'; Tolstoy may have read them there or in Müller. Not in Thoughts of Wise Men (1903).
Pauthier’s “juger des autres par comparaison avec nous,” Legge’s “judge of others by what is nigh in ourselves,” becomes “respect others as oneself.”
Original · translated by James Legge
2. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. 'To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.'
TolstoyТолстой
Владеть собою настолько, чтобы уважать других, как самого себя, и поступать с ними так, как мы желаем, чтобы с нами поступали, — вот что можно назвать учением о человеколюбии. Выше этого нет ничего.
To be master of oneself so far as to respect others as oneself, and to treat them as we wish to be treated — this is what may be called the teaching of love for humanity. There is nothing higher than this.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Avoir assez d'empire sur soi-même pour juger des autres par comparaison avec nous, et agir envers eux comme nous voudrions que l'on agît envers nous-même, c'est ce que l'on peut appeler la doctrine de l'_humanité;_ il n'y a rien au delà.
Source text: gutenberg.orgIn English · James Legge, 18612. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. 'To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВладеть собою настолько, чтобы уважать других, как самого себя, и поступать с ними так, как мы желаем, чтобы с нами поступали, — вот что можно назвать учением о человеколюбии. Выше этого нет ничего.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.28.
Pauthier's French, as in Thoughts of Wise Men (1903), 25 December, word for word. One change: 'pour juger des autres par comparaison avec nous' (to judge others by comparison with ourselves) becomes «чтобы уважать других, как самого себя» (to respect others as oneself). The rule 'agir envers eux comme nous voudrions que l'on agît envers nous-même' is Pauthier's expansion: the Chinese has 能近取譬, 'to take what is near, oneself, for the comparison' (Legge: 'to judge of others by what is nigh in ourselves'), and ends 'this may be called the method of humaneness', where Pauthier has 'il n'y a rien au delà' («Выше этого нет ничего»).
The portrait of the man “I call indeed a Brahmana” (in Conway, “a Man”) becomes a wish in the first person, “My chief desires are,” and speech “free from harshness” becomes speaking the truth “lovingly.”
Original · translated by F. Max Müller
400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
TolstoyТолстой
Главные мои желания в том, чтобы никогда не сердиться, всегда говорить правду, говорить ее любовно, так, чтобы никого не оскорбить, быть терпимым с нетерпимыми, добрым с осуждающими, свободным от страсти среди страстных. Вот в чем мои главные желания.
My chief desires are never to be angry, always to speak the truth, to speak it lovingly, so as to offend no one, to be tolerant with the intolerant, kind to those who condemn, free from passion among the passionate. These are my chief desires.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyHe who is free from anger, dutiful, virtuous, …
… he who utters true speech, instructive, and free from hardness, so that he offend no one, him I call indeed a Man.
… he who is tolerant with the intolerant, mild with fault-finders, free from passion among the passionate, him I call indeed a Man.
Source text: archive.orgOriginal · PaliAkkodhanaṁ vatavantaṁ, …
Aviruddhaṁ viruddhesu, …
Sādānesu anādānaṁ, …
Yāya nābhisaje kañci, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 400, 406, 408 (Brāhmaṇavagga).
Conway joins Dhammapada 400, 408, and 406, in Müller's words, into one portrait of 'the true Man' ('him I call indeed a Man', where Müller has 'a Brahmana'), and Tolstoy follows his order. Tolstoy turns the portrait into a wish in the first person: «Главные мои желания в том, чтобы…», closing «Вот в чем мои главные желания». He keeps 'free from anger' («никогда не сердиться»), 'utters true speech … so that he offend no one', 'tolerant with the intolerant', and 'free from passion among the passionate'; 'free from hardness' becomes «говорить ее любовно» (speak it lovingly) and 'mild with fault-finders' «добрым с осуждающими»; 'dutiful, virtuous, without weakness and subdued' and 'instructive' are left out. Not in Thoughts of Wise Men (1903).
In the second verse “the wise man” becomes “the man who strives toward the good,” and “It will not come nigh unto me” becomes “there is no strength in me to take in the good”; the first verse is kept close.
Original · translated by F. Max Müller
121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
TolstoyТолстой
Пусть человек не думает легкомысленно о зле, говоря в сердце своем: оно ведь не коснется меня. Малыми каплями наполняется водный сосуд; весь наполняется злом безумец, мало-помалу творя злое.
Пусть человек не думает небрежно о добре, говоря в сердце своем: нет во мне сил воспринять добро. Как капля за каплей вода наполняет сосуд, так и мало-помалу, творя доброе, весь наполняется добром человек, стремящийся к благу.
Let no man think lightly of evil, saying in his heart: surely it will not touch me. A water jar is filled by small drops; the fool is filled wholly with evil, doing evil little by little.
Let no man think carelessly of good, saying in his heart: there is no strength in me to take in the good. As water fills a jar drop by drop, so little by little, doing good, the man who strives toward the good is filled wholly with good.
From Dhammapada · reworded by Tolstoy .
Original · PaliMāvamaññetha pāpassa, …
Bālo pūrati pāpassa, …
Māvamaññetha puññassa, …
Dhīro pūrati puññassa, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПусть человек не думает небрежно о добре, говоря в сердце своем: оно ведь не приблизится ко мне.
Капля за каплей вода наполняет сосуд, — мудрый, даже помалу творя доброе, весь наполняется добром.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 121-122 (Pāpavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 9 December), whose Dhammapada came from Gerasimov's Russian (1898; Jubilee vol. 40), not found online. Verse 121 is word for word the 1903 text and close to Müller. In v. 122 Tolstoy changes two things for the Circle: 'It will not come nigh unto me' (1903: «оно ведь не приблизится ко мне») becomes «нет во мне сил воспринять добро» (I have no strength to take in the good), and 'the wise man' (Pali dhīro; 1903: «мудрый») becomes «человек, стремящийся к благу» (a man who strives for the good). Pali: 'do not think lightly of good, "it will not come to me"; by the falling of drops even a water-jar is filled; the wise man fills himself with good, gathering it little by little'.
Benares drops out: Conway’s “Why say, ‘I will go to Benares?’” becomes “Why say: I will go to worship God?”, “thou shalt behold the king” becomes “you will see him,” and Conway’s “twice-born” becomes one who “will be born again.”
Original · translated by C. P. Brown
void of purity of mind, to what end is the worship of God ?
Make thy body pure and thou shalt behold the king.
he is like the shepherd who searched for the sheep which was in his bosom.
better is the house dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
TolstoyТолстой
Без чистоты души зачем поклонение богу? Зачем говорить: я пойду на поклонение богу? Как может поклоняться богу тот, кто делает зло?
Святость не в лесах, не на небе, не на земле, не в священных реках. Очисти свое тело, и ты увидишь его. Преврати тело в храм, откинь дурные мысли и созерцай бога внутренним оком. Когда мы познаем его, мы познаем самих себя. Без личного опыта одно писание не уничтожит наших страхов, — так же, как темнота не разгоняется написанным огнем. Какая бы ни была твоя вера и твои молитвы, пока в тебе нет правды, ты не достигнешь пути блага. Тот, кто познает истину, тот родится снова.
Источник истинного блага — в сердце: безумен тот, кто ищет его в ином месте. Он подобен пастуху, ищущему ягненка, который у него за пазухой.
Зачем вы собираете камни и строите великие храмы? Зачем мучаете себя так, тогда как бог живет постоянно внутри вас?
Дворная собака лучше, чем безжизненный идол в доме, и лучше, чем все полубоги, великий бог мира.
Тот свет, который, как утренняя звезда, живет внутри сердца каждого человека, этот свет — наше прибежище.
Without purity of soul, why worship God? Why say: I will go to worship God? How can he who does evil worship God?
Holiness is not in the forests, not in heaven, not on earth, not in the sacred rivers. Purify your body, and you will see him. Make your body a temple, cast off bad thoughts, and contemplate God with the inner eye. When we come to know him, we come to know ourselves. Without personal experience, scripture alone will not destroy our fears, just as darkness is not dispelled by a painted fire. Whatever your faith and your prayers may be, so long as there is no righteousness in you, you will not reach the path of good. He who comes to know the truth will be born again.
The source of the true good is in the heart: mad is he who seeks it elsewhere. He is like a shepherd looking for a lamb that he has in his bosom.
Why do you gather stones and build great temples? Why do you torment yourselves so, when God lives always within you?
A yard dog is better than a lifeless idol in the house, and better than all the demigods is the great God of the world.
That light which, like the morning star, lives within the heart of every man, that light is our refuge.
From Verses of Vemana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyMake thy body pure and thou shalt behold the King.
… as darkness is never dispelled by a painted flame.
… he is like the shepherd who searched for the sheep which was in his bosom.
Better the house-dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
Source text: archive.orgOriginal · teచిత్త - శుద్ధి లేని శివ పూజలే' లరా ?
దోషకారికె' ట్లు దొరుకురా యాకాశి'
ఒడలు శుద్ధిఁ జేసి' యొడయని జూడరా !
చిత్ర - దీపమునను జీఁకటి చెడన'ట్లు.
Source text: te.wikisource.orgIn English · C. P. Brown, 1829… void of purity of mind, to what end is the worship of God ?
Make thy body pure and thou shalt behold the king.
… he is like the shepherd who searched for the sheep which was in his bosom.
… better is the house dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
Source text: archive.orgC. P. Brown, The Verses of Vemanaసత్యము గలిగు'న్న, జగతిలో' ద్విజుడ'య్యె.
గొర్రె జంక బెట్టి గొల్ల వెదుకు రీతి.
పాయరాని శివుడు ప్రాణియై యుండంగ.
వేగు - చుక్క వంటి, వెలుగు, దిక్కు
Source text: te.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Verses of Vemana, Brown, Book I, vv. 3, 49, 94, 110, 111, 115; Book II, vv. 155, 170, 189, 192, 205.
Conway's 'Observances' joins fourteen of C. P. Brown's verses of the Telugu poet Vemana (Book I, 3, 49, 94, 95, 108, 110, 111, 115; Book II, 6, 155, 170, 189, 192, 205); Tolstoy takes it in order and leaves out three (I.95, I.108, II.6: 'no pilgrimage will make a saint of one whose nature is different'). He removes Benares: 'Why say, "I will go to Benares?" why long for the sacred wells? How shall the true Benares be attained by the evil-doer?' becomes «Зачем говорить: я пойду на поклонение богу? Как может поклоняться богу тот, кто делает зло?» (I will go to worship God; how can one who does evil worship God). 'Make thy body pure and thou shalt behold the King' becomes «увидишь его» (him); 'He who possesses the truth is the twice-born' becomes «Тот, кто познает истину, тот родится снова» (who comes to know the truth is born again); the sheep in the shepherd's bosom becomes a lamb. Conway had already changed Brown's 'give up all worldly thoughts, and see him' to 'give up evil thoughts, and see God'. The Vamana Purana is a Sanskrit Purana, and these are Vemana's verses, as in March (3-5.2), where the Jubilee editors put «Вамана Пурана» for the printed «Ветана»; their table of corrected signatures (vol. 42) lists no change for April 22, and their name index refers «Вемана Пурана» to the Puranas. The Telugu is Brown's own 1911 text, on Telugu Wikisource.
Each link of the chain is renamed: to “cultivate their persons” becomes “moral perfection,” “rectified their hearts” becomes “purity of soul,” being “sincere in their thoughts” becomes “the heart seeks truth and the will strives toward holiness,” and knowledge “extended to the utmost” becomes “true knowledge.” †
Original · translated by James Legge
Wishing to culti- vate their persons,they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
TolstoyТолстой
Чтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. И всё это зависит от истинного знания.
To attain moral perfection, one must first of all care for purity of soul. And purity of soul is attained only when the heart seeks truth and the will strives toward holiness. And all this depends on true knowledge.
From Great Learning · reworded by Tolstoy .
In English · James Legge, 1861Wishing to cultivate their persons,they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …… ceux qui désiraient se corriger eux-mêmes s'attachaient auparavant à donner de la droiture à leur âme; ceux qui désiraient donner de la droiture à leur âme s'attachaient auparavant à rendre leurs intentions pures et sincères; ceux qui désiraient rendre leurs intentions pures et sincères s'attachaient auparavant à perfectionner le plus possible leurs connaissances morales; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте.
А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости.
Но всё это зависит от истинного знания.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), the classic text, §4.
Tolstoy's 1903 text (Thoughts of Wise Men, 23 October), repeated in the Circle with «И» for «Но» before the last sentence and the stress on «истинного». In 1903 the signature «Конфуций» marks D. Konissi's Russian Great Learning (Вопросы философии и психологии, 1893, кн. 16), the Jubilee vol. 40 commentary says, a copy Tolstoy marked; it was not found online. Against the Chinese the chain is cut to three links and its terms changed: 'wishing to cultivate the person, they first rectified the heart (正其心); wishing to rectify the heart, they first made their thoughts sincere (誠其意); wishing to make their thoughts sincere, they first extended their knowledge (致其知)'. Cultivating the person becomes «нравственного совершенства» (moral perfection), the rectified heart «душевной чистоте» (purity of soul), the sincere thoughts «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness), and the extended knowledge «истинного знания» (true knowledge). The links before (ordering the state, regulating the family) and after (the investigation of things) are left out. How much of the wording is Konissi's and how much Tolstoy's cannot be told without Konissi's text. Pauthier, whom Tolstoy also had, has 'donner de la droiture à leur âme' (give uprightness to their soul) and 'rendre leurs intentions pures et sincères'. Zhu Xi ascribes this classic text to Confucius, as handed down by Zengzi.
The Kural says that one who “has known the true being” is not born again; in Tolstoy there is no “other birth for the soul besides the knowledge of the true being,” so the knowledge itself becomes the soul’s birth.
Original · translated by W. H. Drew (1840) and John Lazarus
They, who in this birth have learned to know the truce being, cuter the road which returns not into this world.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being.
TolstoyТолстой
Пусть не думают, что для души есть другое рождение помимо познания истинного существа.
Те, кто вступил на этот путь, уже не возвращаются.
Let no one think that there is any other birth for the soul besides the knowledge of the true being.
Those who have entered on this path return no more.
From Tirukkural · reworded by Tolstoy .
Original · Tamilகற்றீண்டு மெய்ப்பொருள் கண்டார் தலைப்படுவர் மற்றீண்டு வாரா நெறி.
ஓர்த்துள்ளம் உள்ளது உணரின் ஒருதலையாப் பேர்த்துள்ள வேண்டா பிறப்பு.
Source text: ta.wikisource.orgIn English · W. H. Drew (1840) and John Lazarus, 1885They, who in this birth have learned to know the truce being, cuter the road which returns not into this world.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tirukkural, ch. 36 (Knowledge of the True), couplets 357 and 356.
Two couplets in reverse order, the first changed in sense. Drew's 357: 'Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being', that is, one who knows the true being will not be born again. Tolstoy writes «Пусть не думают, что для души есть другое рождение помимо познания истинного существа» (let no one think there is another birth for the soul besides knowing the true being): the knowing becomes the soul's only birth. Then 356, 'They, who in this birth have learned to know the true being, enter the road which returns not into this world' (the scan reads 'truce being' and 'cuter'), shortened to «Те, кто вступил на этот путь, уже не возвращаются» (those who have entered on this path return no more).
The first sentence, “To be highly moral means to be free in soul,” puts a free soul in place of the rectified mind (正其心), and being “incorrect in his conduct” under passion becomes being unable to “be free in soul”; “sorrow and distress” are left out. †
Original · translated by James Legge
If a man be under the influence of passion, he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
TolstoyТолстой
Быть высоконравственным значит быть свободным душой. Люди, постоянно гневающиеся на кого-нибудь, беспрестанно боящиеся чего-нибудь и всецело предающиеся страстям, не могут быть свободны душой.
To be highly moral means to be free in soul. People who are constantly angry with someone, incessantly afraid of something, and wholly given over to their passions cannot be free in soul.
From Great Learning · reworded by Tolstoy .
Original · Classical Chinese所謂脩身在正其心者：身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。
Source text: zh.wikisource.orgIn English · James Legge, 1861If a man be under the influence of passion, he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Si l'âme est troublée par la passion de la colère, alors elle ne peut obtenir cette _droiture;_ si l'âme est livrée à la crainte, alors elle ne peut obtenir cette _droiture_; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБыть высоконравственным значит быть свободным душой.
Постоянно гневающийся на кого-нибудь, беспрестанно боящийся чего-нибудь и всецело предающийся страстям не могут быть свободны душой.
Кто не может сосредоточиться в себе или увлекается чем-нибудь, тот видя — не увидит, слыша — не услышит, вкушая — не различит вкуса.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), commentary, ch. 7 (Zhu Xi's arrangement).
Tolstoy's 1903 text (Thoughts of Wise Men, 16 June), signed «Конфуций», the signature that marks D. Konissi's Russian Great Learning (1893; Jubilee vol. 40), not found online. The Circle drops its last sentence (the Chinese 心不在焉，視而不見, 'when the mind is not present, we look and do not see') and gives the second sentence a subject, «Люди, постоянно гневающиеся…» (people who are constantly angry). Against the Chinese: 'what is meant by "cultivating the person lies in rectifying the mind": under anger the mind cannot be right; under fear it cannot be right; under fondness and delight it cannot be right; under sorrow and care it cannot be right'. «Быть высоконравственным значит быть свободным душой» (to be highly moral is to be free in soul) turns the rectified mind (正其心) into a free soul, and «не могут быть свободны душой» (cannot be free in soul) replaces 'cannot be right' (不得其正). Three of the four passions remain: anger, fear, and fondness, the last as «всецело предающиеся страстям» (wholly given up to passions); sorrow (憂患) is left out. Pauthier keeps 'droiture' (uprightness). Whether 'free' is Konissi's word or Tolstoy's cannot be told without Konissi's text. Zhu Xi ascribes the commentary chapters to Zengzi.
Carus’s mother and child, “When he who knows his mother, knows in turn that he is her child,” give way to the spirit: “He who knows that the foundation of his life is spirit is beyond all danger”; closing the mouth drops out.
Original · translated by James Legge
When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion.
TolstoyТолстой
Тот, кто знает, что основа жизни его — дух, вне всякой опасности. Затворяя врата своих чувств в конце жизни, он не испытывает никакого беспокойства.
He who knows that the foundation of his life is spirit is beyond all danger. Closing the gates of his senses at the end of life, he feels no anxiety.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWhen the world takes its beginning. Reason becomes the world's mother.
When he who knows his mother, knows in turn that he is her child, …
… to the end of life, he is not in danger.
When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble ; …
Source text: archive.orgOriginal · Classical Chinese天下有始，以為天下母。
既得其母，以知其子，既知其子，復守其母，沒身不殆。
塞其兌，閉其門，
Source text: zh.wikisource.orgIn English · James Legge, 1891When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТот, кто знает свою мать, знает, что он ее дитя, и, зная это, он находится вне всякой опасности.
Когда он закроет уста и затворит врата своих чувств в конце жизни, он не испытает никакого беспокойства.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 52.
«По Лао-Тсе» (after Lao-Tzu): chapter 52 recast. Tolstoy's 1903 version (Thoughts of Wise Men, 24 November) follows Carus: 'When the world takes its beginning, Reason becomes the world's mother. When he who knows his mother, knows in turn that he is her child … he is not in danger. When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble.' For the Circle Tolstoy drops the mother and the child and the closing of the mouth, and puts the spirit in their place: «Тот, кто знает, что основа жизни его — дух, вне всякой опасности» (he who knows that the basis of his life is spirit is beyond all danger). The shutting of the gates stays: «Затворяя врата своих чувств в конце жизни, он не испытывает никакого беспокойства» (shutting the gates of his senses at the end of life, he feels no unrest). 'In the end of life' is Carus's reading of 終身, which Legge renders 'all his life'.
Being “far from the destruction of passions” becomes being drawn “away from improvement,” and the cheat who hides “the bad die” becomes “a thief” hiding “his picklock.” †
Original · translated by F. Max Müller
252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
TolstoyТолстой
Легко замечать заблуждения других, но трудно заметить свои; любят разбираться в ошибках своих ближних, но скрывают свои, как вор старается спрятать свою отмычку.
Человек любит осуждать других; он смотрит только на ошибки людей, а его собственные страсти разрастаются всё более и более, удаляя его от улучшения.
It is easy to notice the errors of others, but hard to notice one’s own; people love to pick over the mistakes of their neighbors, but hide their own, as a thief tries to hide his picklock.
Man loves to condemn others; he looks only at the mistakes of people, and his own passions grow more and more, drawing him away from improvement.
From Dhammapada · reworded by Tolstoy .
Original · PaliSudassaṁ vajjamaññesaṁ, …
Attano pana chādeti, …
… kaliṁva kitavā saṭho.
Āsavā tassa vaḍḍhanti, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 252-253 (Malavagga).
Dhammapada 252-253, reworded. Max Müller: 'The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.' For the winnowing Tolstoy has «любят разбираться в ошибках своих ближних» (they like to pick over their neighbours' mistakes), and for the cheat's die «как вор старается спрятать свою отмычку» (as a thief tries to hide his picklock; Pali kaliṁva kitavā saṭho, 'as a crafty gambler a losing throw'). Verse 253, 'If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions', becomes «Человек любит осуждать других; он смотрит только на ошибки людей, а его собственные страсти разрастаются всё более и более, удаляя его от улучшения» (a man likes to condemn others … and his own passions grow, moving him away from improvement): the destruction of the passions (āsavakkhaya) becomes improvement. The thief and the picklock are in neither Müller nor Conway; Gerasimov's Russian Dhammapada (1898), the source of the 1903 Dhammapada entries and not online, may have them. Not in Conway or in Thoughts of Wise Men (1903). The bracket [Дхаммапада] is the Jubilee editors'.
“Fear of the Lord,” in the Hebrew fear of Heaven, becomes love: the man who knows the law “is a stranger to love for God.” †
Original · translated by S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria)
Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.
TolstoyТолстой
Человек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
A man who has made the knowledge of the law his own but is a stranger to love for God is like the treasurer who has been entrusted with the inner keys without the outer ones.
From Babylonian Talmud, Shabbat · reworded by Tolstoy .
Original · Hebrewאָמַר רַבָּה בַּר רַב הוּנָא: כָּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה, וְאֵין בּוֹ יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתֵּחוֹת הַפְּנִימִיּוֹת, וּמַפְתֵּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עַיִיל?
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria), 1921Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Shabbat, 31a–b (Rabbah bar Rav Huna).
Word for word from Thoughts of Wise Men (1903), June 13. Rabbah bar Rav Huna, in Shabbat 31a–b: "whoever has Torah in him and has no fear of Heaven is like a treasurer who was given the keys to the inner doors and was not given the keys to the outer: how will he get in?" The knowledge of the law and the treasurer with the inner keys are kept; "fear of Heaven" (יראת שמים; Glick: "fear of the Lord") becomes «чуждый любви к богу» (a stranger to the love of God), and the closing question, "how will he get in?", is left out. Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
The text of May 3 (5-3.4) again, its middle links renamed: “to rectify their hearts” becomes “purity of soul,” being “sincere in their thoughts” becomes “the heart seeks truth and the will strives toward holiness,” and knowledge “extended to the utmost” becomes “true knowledge.” †
Original · translated by James Legge
Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
TolstoyТолстой
Чтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. И всё это зависит от истинного знания.
To attain moral perfection, one must first of all care for purity of soul. And purity of soul is attained only when the heart seeks truth and the will strives toward holiness. And all this depends on true knowledge.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 1861Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …… ceux qui désiraient se corriger eux-mêmes s'attachaient auparavant à donner de la droiture à leur âme; ceux qui désiraient donner de la droiture à leur âme s'attachaient auparavant à rendre leurs intentions pures et sincères; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. Но всё это зависит от истинного знания.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 4 (Legge's ch. 1, par. 4).
The chain of the Great Learning's opening, cut to its middle links and reworded: to cultivate the person (脩身), first set the heart right (正心); to set the heart right, first make the intention sincere (誠意); to make the intention sincere, first extend knowledge (致知). Tolstoy's 1903 version (Thoughts of Wise Men, 23 October), repeated in the Circle with «И всё это» for «Но всё это», makes the cultivated person «нравственного совершенства» (moral perfection), the right heart «душевной чистоте» (purity of soul), and the sincere intention two things, «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness); 'extending knowledge' becomes «истинного знания» (true knowledge). Legge: 'Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.' The Jubilee commentary (vol. 40) says the Great Learning of Thoughts of Wise Men came from D. P. Konissi's Russian («Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 16), which was not found online; whether «святость» (holiness) is Konissi's or Tolstoy's is not known. Pauthier's French, which Tolstoy also owned, is given for comparison ('donner de la droiture à leur âme … rendre leurs intentions pures et sincères'); it has no holiness either.
Carus’s “virtue of not-striving,” the virtue of not contending (Legge: “He ne’er contends”), becomes “the virtue of nonresistance,” Tolstoy’s own word for his teaching; “utilising men’s ability” is left out.
Original · translated by James Legge
He whose hests men most fulfil Yet humbly plies his art.
Thus we say, 'He ne'er contends, And therein is his might.'
TolstoyТолстой
Тот, кто искусен в пользовании людьми, бывает смиренен. Это называется добродетелью непротивления. Это называется согласованием с Небом.
He who is skilled in using men is humble. This is called the virtue of nonresistance. This is called accord with Heaven.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingHe who excels in employing men is lowly.
This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven — since olden times the highest.
Source text: archive.orgIn English · James Legge, 1891He whose hests men most fulfil Yet humbly plies his art.
Thus we say, 'He ne'er contends, And therein is his might.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИскусный военный не воинственен. Искусный боец не бывает сердит. Тот, кто искусен в пользовании людьми, бывает смирен. Это называется добродетелью непротивления. Это называется согласованием с Небом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 68.
Carus's English of chapter 68, through Tolstoy's 1903 version (Thoughts of Wise Men, 6 September), cut to its last lines. Carus: 'He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly. This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven—since olden times the highest.' The 1903 text keeps the warrior and the fighter; the Circle begins at the employer of men. In both, Carus's 'the virtue of not-striving' (不爭之德, the virtue of not contending) is «добродетелью непротивления» (the virtue of non-resistance), Tolstoy's own term for his teaching; 'utilising men's ability' and 'since olden times the highest' are left out. The Chinese: 'he who uses men well puts himself below them; this is called the virtue of not contending, this is called using the strength of men, this is called matching Heaven, the utmost of antiquity.'
“The cultivation of the person,” the root “of everything besides,” becomes “perfection,” which alone “brings good to all people” (in Tolstoy’s 1903 version, “the source of the general good”); “the mass of the people” become “the beggar,” and the sentence on the root and what springs from it is struck. †
Original · translated by James Legge
6. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
7. It cannot be, when the root is neglected, that what should spring from it will be well ordei-ed.
TolstoyТолстой
Каждый человек, от императора до нищего, прежде всего должен заботиться о совершенствовании, потому что только совершенствование дает благо всем людям.
Every man, from the emperor to the beggar, must first of all care for perfection, because only perfection brings good to all people.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 18616. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
7. It cannot be, when the root is neglected, that what should spring from it will be well ordei-ed.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Depuis l'homme le plus élevé en dignité jusqu'au plus humble et au plus obscur, devoir égal pour tous: corriger et améliorer sa personne, ou le _perfectionnement de soi-même_, est la base fondamentale de tout progrès et de tout développement moral.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКаждый из нас, от императора до простолюдина, прежде всего должен заботиться о нравственном самоусовершенствовании, так как это есть источник всеобщего блага. Ибо если начало не совершенно, то как же может быть конец совершен?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 6-7 (Legge's ch. 1, pars. 6-7).
The Great Learning's sixth paragraph, reworded twice. The Chinese: 'from the Son of Heaven down to the common people, all alike take the cultivation of the person as the root; that the root be disordered and the branches well governed cannot be' (Legge: 'From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides'). Tolstoy's 1903 version (Thoughts of Wise Men, 25 May; from D. P. Konissi's Russian of 1893, per the Jubilee commentary, not found online) already makes the root «источник всеобщего блага» (the source of the general good). For the Circle he rewrote it: «Каждый человек, от императора до нищего» (every person, from the emperor to the beggar; 1903 had «простолюдина», commoner, as the Chinese has 庶人), «о совершенствовании» (about perfecting himself; 1903 «нравственном самоусовершенствовании», moral self-perfection), «потому что только совершенствование дает благо всем людям» (because only perfecting oneself gives good to all people), and struck the sentence about the root and the branches. The Chinese says nothing of a good for all; it says self-cultivation is the root of the family's, the state's, and the world's order. Pauthier's French is given for comparison.
That “the living principle exists in your own body,” as Vemana and Brown have it, becomes that “the principle of life exists now in your spirit,” and the religion of postures, “just one straw inferior to the exercises of the wrestler” (Conway: “just a little inferior”), becomes “lower even than the exercises of a wrestler”; “the mind” becomes “the soul,” and “day and night” drop out.
Original · translated by C. P. Brown
44. The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
198. Religion that consists in contriving various postures and twisting the limbs is just one straw inferior to the exercises of the wrestler.
204. False is the creed of those who hold that it is profitable to renounce the present life: cannot ye see that eternal existence commences in this life.
ye are like one who, while the sun shines, should search with a lamp.
TolstoyТолстой
Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца.
При отсутствии внутреннего ведения не хвались словесным почитанием божества.
Ложна та вера, которая говорит, что выгодно отказаться от настоящей жизни: разве не очевидно, что вечная жизнь начинается в этой жизни.
Человек, достигший совершенства, не делает различия между душою и всемирной природой, между собою и другим человеком.
Только тот из сынов человеческих заслуживает название святого, кто сознает бога в своем сердце. Познай сам себя — и ты станешь божеством.
Не зная того, что начало жизни сейчас существует в твоем духе, зачем ты ищешь его, воображая, что его можно найти в другом месте? Кто поступает так, подобен человеку, который зажигает светильник при свете солнца.
A religion that consists in postures and movements of the body is lower even than the exercises of a wrestler.
Without inner knowledge, do not boast of honoring the deity with words.
False is the faith that says it is profitable to renounce the present life: surely it is plain that eternal life begins in this life.
The man who has attained perfection makes no distinction between the soul and universal nature, between himself and another man.
Only he among the sons of men deserves the name of holy who is conscious of God in his heart. Know yourself — and you will become a deity.
Not knowing that the principle of life exists now in your spirit, why do you seek it, imagining that it can be found elsewhere? Whoever does so is like a man who lights a lamp in the light of the sun.
The Indian Vamana Purana [Vemana].
From Verses of Vemana · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… is just a little inferior to the exercises of the wrestler.
In the absence of inward vision boast not of oral divinity.
The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
Ye are like one who while the sun shines shall search with a lamp.
Source text: archive.orgOriginal · teనీవు నిన్నె'రుంగ, నీవె, పో, శివుడవు.
జెట్టి సాము కన్న చింతా'కు తక్కువ.
ఇహము లోన బరమునె' సగుట గానరో.
భానుడుండ, దివ్వె బట్టి వెదుక రీతి.
Source text: te.wikisource.orgIn English · C. P. Brown, 182944. The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
198. Religion that consists in contriving various postures and twisting the limbs is just one straw inferior to the exercises of the wrestler.
204. False is the creed of those who hold that it is profitable to renounce the present life: cannot ye see that eternal existence commences in this life.
… ye are like one who, while the sun shines, should search with a lamp.
Source text: te.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Verses of Vemana, Brown, Book III, vv. 198, 200, 204, 44, 46, 210 (Conway's order); Conway (1874), no. CCXXVIII, Formalism, p. 151.
Conway's 'Formalism', nine of C. P. Brown's verses of the Telugu poet Vemana (Book III, 175, 198, 200, 215, 204, 42, 44, 46, 210; 200 and 215 shortened), which Tolstoy takes in order, leaving out three sentences: the opening on the Sanyasis' red robes and shaven heads (175), 'All acts performed under a false guise are paths leading to death', and 'No man in the world considers truly who he is; alas! he cannot know his whole nature. How shall man learn to know himself?' He changes four things. 'Religion which consists in postures of the limbs, is just a little inferior to the exercises of the wrestler' becomes «Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца» (religion consisting in positions and movements of the body is lower even than a wrestler's exercises; Brown: 'just one straw inferior'). 'Draws no distinctions between day and night, the mind and universal nature, or himself and another man' loses 'day and night' and makes the mind «душою» (the soul). 'Merits the title of Yogi (saint)' is «заслуживает название святого» (merits the name of saint). 'Ignorant that the living principle exists in your own body' becomes «Не зная того, что начало жизни сейчас существует в твоем духе» (not knowing that the source of life exists now in your spirit): Vemana and Brown say 'body' (తనువు), Tolstoy says 'spirit'. In the last line Conway's searcher with a lamp in sunshine becomes one who lights a lamp in the light of the sun. The Jubilee editors' «Вамана Пурана» is their reading of the early printings' garbled name, as for 3-5.2 and 4-22.4; the verses are Vemana's, as Conway's margin says. Not in Thoughts of Wise Men (1903).
The flame of passions and “the chains of death” are already in Gerasimov’s Russian, which Tolstoy’s 1903 version copies; for the Circle, yearning “for what is delightful” becomes thirsting “for pleasures,” and the 1903 text’s man who will chain himself “forever” becomes one who “fetters himself in chains.”
Original · translated by F. Max Müller
349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
TolstoyТолстой
Кто охвачен пламенем страстных влечений, кто жаждет наслаждений, тот всё растит свои похоти и сам заковывает себя в цепи.
Кто помышляет только о радостях успокоения, кто, углубленный в свои думы, счастлив тем, в чем люди не видят счастия, тот разорвет эти цепи смерти, тот навсегда сбросит их.
He who is seized by the flame of passionate cravings, who thirsts for pleasures, keeps making his lusts grow and fetters himself in chains.
He who thinks only of the joys of tranquility, who, absorbed in his meditations, is happy in that in which people see no happiness, will break these chains of death; he will throw them off forever.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… кто жаждеть того, что восхитительно, тотъ все растить только свои похоти …
Кто помышляеть только о радостяхъ успокоеня, кто, углубленный въ свои думы, …
… люди не понимаютъ счастья, …
… тотъ навсегда сбросить ихъ.
Source text: archive.orgOriginal · PaliVitakkamathitassa jantuno, …
Tibbarāgassa subhānupassino; …
Asubhaṁ bhāvayate sadā sato; …
Esa checchati mārabandhanaṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто охвачен пламенем страстных влечений, кто жаждет того, что восхитительно, тот всё растит только свои похоти и сам себя навсегда крепко закует в цепи.
Кто помышляет только о радостях успокоения, кто, углубленный в свои думы, счастлив тем, в чем люди не видят счастия, тот разорвет эти цепи смерти, тот навсегда сбросит их.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 349-350 (Taṇhāvagga).
Dhammapada 349-350 in N. Gerasimov's Russian (1898), which Tolstoy printed in Thoughts of Wise Men (1903), 16 June, and shortened for the Circle. The Jubilee vol. 40 commentary names Gerasimov as Tolstoy's Dhammapada; earlier months did not find it online, and it is on archive.org (a scan uploaded in 2023, its OCR saved here; the OCR misreads many pre-reform letters). Against the Pali the changes are Gerasimov's: 'crushed by thoughts' (vitakkamathita; Müller 'tossed about by doubts') and 'of strong passion' become one image, «охвачен пламенем страстных влечений» (seized by the flame of passionate desires); 'he cultivates [the contemplation of] the unlovely' (asubhaṁ bhāvayate; Müller 'dwells on what is not delightful (the impurity of the body)') becomes «счастлив тем, в чем люди не понимают счастья» (happy in what people do not understand as happiness); 'Mara's bond' becomes «цепи смерти» (the chains of death). The 1903 text is Gerasimov's except «не видят счастия» (do not see happiness) for «не понимают счастья». For the Circle Tolstoy rewords the first verse: «кто жаждет того, что восхитительно» (who thirsts for what is delightful; Müller 'yearning only for what is delightful') becomes «кто жаждет наслаждений» (who thirsts for pleasures), and «тот всё растит только свои похоти и сам себя навсегда крепко закует в цепи» (he keeps feeding only his lusts and will chain himself fast forever) becomes «тот всё растит свои похоти и сам заковывает себя в цепи» (he keeps feeding his lusts and chains himself). The second verse is the 1903 text unchanged.
Conway’s English, which Tolstoy follows, already rearranges the verses; Tolstoy puts the sun for Conway’s full moon, so pride vanishes “as the light of a fire vanishes in the light of the sun,” and the man Conway calls “beautified” by the Lord of Life is “adorned with virtues.”
Original · translated by H. H. Wilson
the glowing heat of fire abides not in a cluster of the cooling rays of the moon.
He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart.
As the young Sél-tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world.
TolstoyТолстой
Тот, кто обожает Высшего, у того гордость исчезает из сердца, так же как свет костра при свете солнца. Тот, чье сердце чисто и в ком нет гордости, кто кроток, постоянен и прост, кто смотрит на всякое существо, как на своего друга, и любит каждую душу, как свою, кто одинаково обращается с каждым, с нежностью и любовью, кто желает творить добро и оставить тщеславие, — в сердце того человека живет владыка жизни.
Как земля украшается прекрасными растениями, которые она производит, так же украшается добродетелями тот, в душе которого живет владыка жизни.
From the heart of one who adores the Highest, pride vanishes, as the light of a fire vanishes in the light of the sun. He whose heart is pure and in whom there is no pride, who is meek, steadfast, and simple, who looks on every creature as his friend and loves every soul as his own, who treats everyone alike, with tenderness and love, who desires to do good and to leave vanity behind — in the heart of that man lives the Lord of life.
As the earth is adorned by the beautiful plants it brings forth, so he in whose soul the Lord of life lives is adorned with virtues.
From Vishnu Purana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyHe who adores the highest (Vishnu), pride van-
… the shining of the full moon.
… and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life.
As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.
Source text: archive.orgOriginal · Sanskritन हि तुहिनमयूखरश्मिपुञ्ज भवति हुताशनदीप्तिजः प्रतापः
विमलमतिविमत्सरः प्रशान्तः शुचिचरितोऽखिलसत्वमित्रबूतः
प्रियहितवचनोऽस्तमानमायो वसति सदा ह्टदि तस्य वासुदेवः
क्षितिरसमतिरम्यमात्मनोऽन्तः कथयति चारुतयैव शालपोतः
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840… the glowing heat of fire abides not in a cluster of the cooling rays of the moon.
He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart.
As the young Sél-tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, Book III, ch. 7, vv. 23-25 (Yama's instruction to his servant); Conway (1874), no. CLXXVIII, Adoration, pp. 112-113, margin 'Hindu. Vishnu Purána. (Wilson MS.)'.
Conway's section 'Adoration', the first three of its four paragraphs, closely, with one image changed. Conway: 'He who adores the highest (Vishnu), pride vanishes from his heart as fire becomes invisible under the shining of the full moon. He whose heart is pure and good, who is without pride, is mild, persevering, simple and plain, who considers every creature as his friend, and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life. As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.' Tolstoy turns the full moon into the sun: «так же как свет костра при свете солнца» (as the light of a bonfire in the light of the sun); 'the highest' is «Высшего» (the Highest), without the gloss (Vishnu); 'the Lord of Life', Conway's name for Vishnu, is «владыка жизни». He leaves out Conway's last paragraph ('Hold that person sacred whose heart knows no more than two things — that he himself and all others consist in the Deity'). Conway's margin gives 'Wilson MS.', manuscripts of H. H. Wilson's that his list of authorities names; his English is freer than Wilson's published translation (1840) of the same chapter, Book III, ch. 7, where Yama tells his servant how to know a worshipper of Vishnu. The Sanskrit (vv. 23-25) says that Vishnu, spotless as crystal, cannot dwell in hearts with envy, for the fire's burning heat is not found in the cool moon's rays (v. 23); that Vasudeva always dwells in the heart of one who is pure-minded, free of envy, calm, of pure conduct, a friend to all beings, of kind and beneficial speech, without pride or deceit (v. 24); and that such a man is gentle to the world, as the young sal tree by its beauty tells of the earth's sap within it (v. 25). Conway's 'pride vanishes … as fire becomes invisible under the full moon' rearranges v. 23, and his earth adorned with plants reverses the sal tree that shows the earth's sap. The same day's Moha Mudgara (8-29.3) also comes from Conway, with his 'Lord of Life'.
Foresight of the world’s course becomes the knowledge a person needs, and seeing the Way of Heaven becomes awareness of reason within: Carus’s “The world’s course I prognosticate … The heavenly Reason I contemplate” (in Tolstoy’s 1903 version, the sage “knows what will be, contemplating the heavenly reason”) becomes “the reasonable man knows what he needs to know, being conscious of the heavenly reason within him,” and the holy man also becomes “the reasonable man.”
Original · translated by James Legge
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven.
The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
TolstoyТолстой
Не выходя из ворот и не глядя в окно, разумный человек знает то, чтò ему нужно знать, сознавая в себе небесный разум. Чем дальше ходишь, тем меньше знаешь. Поэтому разумный человек, не путешествуя, имеет знание, не видя вещей, определяет их и, не работая, совершает великое.
Without going out of the gate and without looking out of the window, the reasonable man knows what he needs to know, being conscious of the heavenly reason within him. The farther you go, the less you know. Therefore the reasonable man has knowledge without traveling, defines things without seeing them, and accomplishes great things without working.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWithout passing out of the gate The world's course I prognosticate. Without peeping through the window The heavenly Reason I contemplate.
The further one goes, The less one knows.
Therefore the holy man does not travel, and yet he has knowledge.
He does not see the things, and yet he defines them. He does not labor, and yet he completes.
Source text: archive.orgOriginal · Classical Chinese不出戶，知天下；不闚牖，見天道。
其出彌遠，其知彌少。
是以聖人不行而知，不見而名，
不為而成。
Source text: zh.wikisource.orgIn English · James Legge, 1891Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven.
The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе выходя из ворот и не глядя в окно, мудрец знает, что будет, созерцая небесный разум.
Поэтому святой человек, не путешествуя, имеет знание, не видя вещей, определяет их и, не работая, совершает великое.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 47 (Carus: 'Viewing the Distant').
Daodejing 47 in Tolstoy's own Russian from Carus's English (1898), printed in Thoughts of Wise Men (1903), 20 November; the Jubilee vol. 40 commentary says the Lao-Tzu translations in that book are Tolstoy's. The 1903 version follows Carus: 'Without passing out of the gate the world's course I prognosticate. Without peeping through the window the heavenly Reason I contemplate. The further one goes, the less one knows. Therefore the holy man does not travel, and yet he has knowledge. He does not see the things, and yet he defines them. He does not labor, and yet he completes.' For the Circle Tolstoy changes what the sage knows and how: «мудрец знает, что будет, созерцая небесный разум» (the sage knows what will be, contemplating the heavenly reason; Carus 'the world's course I prognosticate … the heavenly Reason I contemplate') becomes «разумный человек знает то, что ему нужно знать, сознавая в себе небесный разум» (the reasonable man knows what he needs to know, being conscious of the heavenly reason in himself), and «святой человек» (the holy man; Carus 'the holy man', 聖人) becomes «разумный человек» again. Foresight of the world's course becomes the knowledge a person needs, and contemplation of Heaven's Way becomes awareness of reason within. The Chinese says 不出戶，知天下；不闚牖，見天道 ('without going out of the door, one knows all under heaven; without looking through the window, one sees the Way of Heaven'). «Совершает великое» (accomplishes great things) for 不為而成 ('without acting, he completes'; Carus 'he completes') was already in 1903.
Pauthier’s French, which Tolstoy’s 1903 version follows, already reads the Chinese resolve as comfort for those who fail; for the Circle, those who cannot gain “une connaissance claire du principe du bien,” a clear knowledge of the principle of the good, become those who cannot gain “a clear understanding of the meaning of life.”
Original · translated by James Legge
The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour.
If another man succeed by ten efforts, he will use a thousand.
Let a man proceed in this way, and, though dull, he will surely become intelligent ; though weak, he will surely become strong.
TolstoyТолстой
Если есть люди, которые не занимаются изучением, а если и занимаются им, то не успевают в нем, то пусть эти люди не отчаиваются и не останавливаются; если есть люди, которые не расспрашивают просвещенных людей про сомнительные вещи, которых они не знают, а если и расспрашивают, то не делаются от этого более просвещенными, — пусть они не отчаиваются; если есть люди, которые не размышляют, а если и размышляют, то не могут приобрести ясного понимания смысла жизни, — пусть они не отчаиваются; если есть люди, которые не различают добра от зла, а если и различают, то не имеют ясного представления об этом различии, — пусть они не отчаиваются; если есть люди, которые не делают добра, или если и делают, не отдают ему всех своих сил, — пусть они не отчаиваются; то, что другие сделали бы в один раз, они сделают в десять. То, что другие бы сделали в сто раз, они сделают в тысячу.
Тот, кто действительно будет следовать этому правилу постоянства, как бы он ни был невежественен, он непременно сделается просвещенным, и как бы он ни был слаб, непременно сделается сильным.
If there are people who do not study, or who, if they do study, make no progress in it, let these people not despair and not stop; if there are people who do not ask the enlightened about doubtful things they do not know, or who, if they do ask, do not become more enlightened by it — let them not despair; if there are people who do not reflect, or who, if they do reflect, cannot gain a clear understanding of the meaning of life — let them not despair; if there are people who do not distinguish good from evil, or who, if they do distinguish them, have no clear notion of the distinction — let them not despair; if there are people who do not do good, or who, if they do it, do not give it all their strength — let them not despair; what others would do in one try, they will do in ten. What others would do in a hundred, they will do in a thousand.
Whoever truly follows this rule of constancy, however ignorant he may be, will surely become enlightened, and however weak he may be, will surely become strong.
From The Doctrine of the Mean · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …S'il y a des personnes qui n'étudient pas, ou qui, si elles étudient, ne profitent pas, qu'elles ne se découragent point, ne s'arrêtent point; …
… s'il y a des personnes qui ne méditent pas, ou qui, si elles méditent, ne parviennent pas à acquérir une connaissance claire du principe du bien, qu'elles ne se découragent point; …
… ce que d'autres feraient en une fois, elles le feront en dix; ce que d'autres feraient en cent, elles le feront en mille.
Celui qui suivra véritablement cette règle de persévérance, quelque ignorant qu'il soit, il deviendra nécessairement éclairé; quelque faible qu'il soit, il deviendra nécessairement fort.
Source text: gutenberg.orgOriginal · Classical Chinese有弗學，學之弗能弗措也；有弗問，問之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。
果能此道矣，雖愚必明，雖柔必強。
Source text: zh.wikisource.orgIn English · James Legge, 1895The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour.
If another man succeed by ten efforts, he will use a thousand.
Let a man proceed in this way, and, though dull, he will surely become intelligent ; though weak, he will surely become strong.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли есть люди, которые не занимаются изучением, а если и занимаются им, то не успевают в нем, то пусть эти люди не отчаиваются и не останавливаются; …
… если есть люди, которые не размышляют, а если и размышляют, не могут приобрести ясное понимание начала добра, — пусть они не отчаиваются; …
Тот, кто действительно будет следовать этому правилу постоянства, как бы он ни был невежествен, непременно сделается просвещенным, и как бы он ни был слаб, непременно сделается сильным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Doctrine of the Mean (Zhongyong), ch. XX, §§ 20-21 (Legge; Pauthier ch. XX, §§ 19-20).
Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 22 June, signed «Китайская мудрость («Чунг-Юнг»)», reworded in places for the Circle. One change alters the sense: those who reflect but 'cannot acquire a clear knowledge of the principle of the good' (Pauthier «une connaissance claire du principe du bien»; 1903 «ясное понимание начала добра») become those who cannot acquire «ясного понимания смысла жизни» (a clear understanding of the meaning of life). The others are of wording: «а если, и расспрашивая, они не делаются более просвещенными» (and if, asking, they are not made more enlightened) becomes «а если и расспрашивают, то не делаются от этого более просвещенными» (and if they do ask, they are not made more enlightened by it); «не имеют ясного о нем представления» (have no clear idea of it) becomes «не имеют ясного представления об этом различии» (have no clear idea of this distinction); «как бы он ни был невежествен, непременно» gains «он». Pauthier reads the Chinese as comfort for those who fail: 'if there are persons who do not study, or who study without profit, let them not be discouraged'. The Chinese states the resolve of the superior man: 有弗學，學之弗能弗措也 ('if there is something he has not studied, or has studied and cannot master, he does not let it go'; Legge: 'The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour'). The close, 'though dull, he will surely become intelligent; though weak, he will surely become strong', is the same in all three; before it the Chinese has 'if another succeeds once, he will do it a hundred times; if another ten times, he a thousand' (人一能之，己百之；人十能之，己千之), and Pauthier and Tolstoy have once and ten, a hundred and a thousand. Pauthier's note at the chapter's end says it holds the words of Confucius (KHOUNG-TSEU); the Jubilee editors add no name to «Китайская мудрость», and none is added here.
“The way which is taught by the wise” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, the path traced “by the Wise One,” the Buddha) becomes “the way of truth”: the teacher drops out, and the path is named by its goal.
Original · translated by F. Max Müller
281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
TolstoyТолстой
Блюди себя в мыслях, блюди в слове, охраняй от всего дурного свои действия. Соблюдая чистоту этих трех путей, ты вступишь на путь истины.
Watch over yourself in thought, watch over yourself in word, guard your actions from all that is bad. Keeping these three ways pure, you will enter on the way of truth.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истинеБлюди себя въ мысляхъ, блюди въ словЪ, …
Соблюдая чистоту этихъ трехъ путей, ты вступишь на путь, начертанный Мудрымъ.
Source text: archive.orgOriginal · PaliVācānurakkhī manasā susaṁvuto, …
Kāyena ca nākusalaṁ kayirā; …
Ete tayo kammapathe visodhaye, …
Ārādhaye maggamisippaveditaṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБлюди себя в мыслях, блюди в слове, охраняй от всего дурного свои действия. Соблюдая чистоту этих трех путей, ты вступишь на путь, начертанный мудрым.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 281 (Maggavagga).
Dhammapada 281 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 9 June, prints it, with the end changed for the Circle: «ты вступишь на путь, начертанный мудрым» (you will enter the path traced by the wise one; Gerasimov capitalizes «Мудрым», the Buddha) becomes «ты вступишь на путь истины» (you will enter the path of truth). The Pali ends ārādhaye maggam isippaveditaṁ ('he will gain the path made known by the sages'; Müller 'he will achieve the way which is taught by the wise'): Tolstoy removes the teacher and names the path by its goal. The Path of Life (1910) returns to the 1903 wording, signed «Буддийское учение». The rest is close: 'guarding speech, well restrained in mind, let him do no wrong with the body; let him purify these three ways of action'; Gerasimov puts thought before speech («Блюди себя в мыслях, блюди в слове»), where the Pali puts speech first.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод.
5. Recast in Tolstoy’s faithВ духе веры Толстого
Nature, Zeus, the Redeemer, or one’s own judgments become God, the God within, or conscience, as Tolstoy believed.Природа, Зевс, Искупитель или собственные суждения человека становятся Богом, Богом внутри нас или совестью, как верил Толстой.
Thoreau’s “You will know whom I mean,” a person, becomes “You will understand what I mean,” and “I discover that God is” becomes “I acknowledge that God is.”
Original
It is not when I am going to meet him, but when I am just turning away and leaving him alone, that I discover that God is.
I say, God. I am not sure that that is the name. You will know whom I mean.
TolstoyТолстой
Не тогда, когда я иду к нему, но именно тогда, когда я отворачиваюсь от него, оставляю его, — именно тогда я признаю то, что бог есть. Я говорю «бог», но не знаю наверное, так ли я называю. Вы поймете, что я разумею.
Not when I go toward him, but precisely when I turn away from him, leave him — precisely then do I acknowledge that God is. I say “God,” but I do not know for certain whether that is the right name. You will understand what I mean.
From Letter to Harrison Blake, Concord, 3 April 1850 · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming Day… but when I am just turning away and leaving him alone, that I discover …
You will know whom I mean.
Source text: archive.orgThoreau’s own wordsIt is not when I am going to meet him, but when I am just turning away and leaving him alone, that I discover that God is.
I say, God. I am not sure that that is the name. You will know whom I mean.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 3 April 1850 (Familiar Letters, Writings vol. VI, 1906), the paragraph beginning 'Let God alone if need be'.
Close, with two words changed. Tolstoy begins after 'Let God alone if need be. Methinks, if I loved him more, I should keep him--I should keep myself rather--at a more respectful distance', as the calendar 'Every Day with Thoreau' in The Coming Day does for November 8. 'I discover that God is' becomes «я признаю то, что бог есть» (I acknowledge that God is), and 'You will know whom I mean' becomes «Вы поймете, что я разумею» (You will understand what I mean): Thoreau's 'whom', a person, becomes «что», what. 'Leaving him alone' becomes «оставляю его» (leave him), without 'alone', and 'I am not sure that that is the name' becomes «не знаю наверное, так ли я называю» (I do not know for certain whether I name it rightly). The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable, because of 'acknowledge' and 'what'; a reviewer may judge them close enough to print Thoreau's words.
Seneca’s gods become one God, and their open door and the hand they “lend … as you climb” become “God draws those who wish to rise to him”; the question “Do you marvel that man goes to the gods?” becomes a conclusion: “it is no wonder that man strives toward God.”
Original · translated by Richard Mott Gummere (Loeb)
The gods are not disdainful or envious; they open the door to you; they lend a hand as you climb.
Do you marvel that man goes to the gods? God comes to men; nay, he comes nearer,—he comes into men.
No mind that has not God, is good.
TolstoyТолстой
Бог притягивает тех, которые хотят подняться до него. И потому неудивительно, что человек стремится к богу. Бог идет к людям, входит в людей. Нет ни одной души, которая была бы хороша без бога.
God draws those who wish to rise to him. And so it is no wonder that man strives toward God. God comes to men, enters into men. There is not a single soul that is good without God.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinNon sunt dii fastidiosi, non invidi: admittunt et ascendentibus manum porrigunt.
Miraris hominem ad deos ire? Deus ad homines venit, immo quod est propius, in homines venit: nulla sine deo mens bona est.
Source text: thelatinlibrary.comIn English · Richard Mott Gummere (Loeb), 1920The gods are not disdainful or envious; they open the door to you; they lend a hand as you climb.
Do you marvel that man goes to the gods? God comes to men; nay, he comes nearer,—he comes into men.
No mind that has not God, is good.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 73.15–16.
Seneca: "The gods are not disdainful or envious; they open the door to you; they lend a hand as you climb. Do you marvel that man goes to the gods? God comes to men; nay, he comes nearer, he comes into men. No mind that has not God, is good." Tolstoy turns the gods (dii) into one God, and their open door and offered hand ("admittunt et ascendentibus manum porrigunt") into «Бог притягивает тех, которые хотят подняться до него» (God draws those who wish to rise to him); Seneca's question "Miraris hominem ad deos ire?" (do you marvel that man goes to the gods?) becomes a conclusion, «И потому неудивительно, что человек стремится к богу» (and so it is no wonder that man strives toward God). The rest is close: «Бог идет к людям, входит в людей» for "Deus ad homines venit, ... in homines venit", leaving out "immo quod est propius" (nay, what is nearer), and «Нет ни одной души, которая была бы хороша без бога» for "nulla sine deo mens bona est". The printed editions of the Circle signed the thought «Цицерон»; the Jubilee editors corrected it to «Сенека» from the sources (vol. 42, list of corrected attributions, 9 October, 8), which is right. They made the same correction for 10-16.4, from Letter 41; why both were printed under Cicero's name was not found. The intermediary was not established; Letter 73 is not in Ramage's Latin Authors.
Ramakrishna’s “Divinity in thee” becomes “the consciousness of God” in you, and the many births whose misdoings vanish “before the single glance of the Almighty’s gracious look” give way to the soul, lit up at once “as soon as God opens his eyes in it”: God’s glance from without becomes his eyes opening within. †
Original · translated by F. Max Müller (ed.)
When the fruit grows the petals drop off of themselves.
So when the Divinity in thee increases, the weakness of humanity in thee will vanish.
The darkness of centuries is dispersed at once as soon as a light is brought into the room.
The accumulated ignorances and misdoings of innumerable births vanish before the single glance of the Almighty's gracious look.
TolstoyТолстой
Лепестки цветов опадают, когда плод начинает расти. Так отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога.
Хотя бы в продолжение тысячелетий мрак наполнял пространство, оно становится тотчас же светло, когда свет проникает в него. Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся осветится, как только бог откроет в ней глаза свои.
The petals of flowers fall when the fruit begins to grow. So your weaknesses will fall away from you when the consciousness of God begins to grow in you.
Even if darkness has filled a space for thousands of years, the space becomes light at once when light enters it. So too with your soul: however long it has been swallowed up by darkness, it will at once be lit up entirely, as soon as God opens his eyes in it.
From Râmakrishna: His Life and Sayings · reworded by Tolstoy .
In English · F. Max Müller (ed.), 1898When the fruit grows the petals drop off of themselves.
So when the Divinity in thee increases, the weakness of humanity in thee will vanish.
The darkness of centuries is dispersed at once as soon as a light is brought into the room.
The accumulated ignorances and misdoings of innumerable births vanish before the single glance of the Almighty's gracious look.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛистья цветов опадают, когда плод начинает расти. Так же отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога.
Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся просветлеет, как только бог откроет в ней глаза свои.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Râmakrishna: His Life and Sayings (1898), Sayings 177 and 191.
Two of Ramakrishna's sayings as Max Müller prints them. Tolstoy keeps the images and changes the sense of each: 'when the Divinity in thee increases, the weakness of humanity in thee will vanish' becomes «так отпадут от тебя твои слабости, когда начнет расти в тебе сознание бога» (so your weaknesses will fall from you when the consciousness of God begins to grow in you); 'the darkness of centuries' becomes «в продолжение тысячелетий мрак наполнял пространство» (for thousands of years darkness filled a space); and 'the accumulated ignorances and misdoings of innumerable births vanish before the single glance of the Almighty's gracious look' becomes «Так и твоя душа: как бы долго она ни была поглощена мраком, она тотчас вся осветится, как только бог откроет в ней глаза свои» (so your soul, however long darkness swallowed it, lights up wholly at once as soon as God opens his eyes in it): the many births go, and God's glance from outside becomes his eyes opening within the soul. The Circle repeats Thoughts of Wise Men (1903), 30 November, with three changes: «Листья» (leaves) becomes «Лепестки» (petals), Max Müller's word; «Так же» becomes «Так»; «просветлеет» becomes «осветится». The Jubilee commentary (vol. 40) says the two sayings of 30 November were translated by Tolstoy from the German journal Theosophischer Wegweiser, no. 9, June 1903, pp. 249–251; that issue was not found online (archive.org holds the volume for 1905–06), so whether the changes are Tolstoy's or the German translator's is not known. The printed editions of the Circle signed it «Браминская мудрость»; the Jubilee editors added «Рамакришна». Ramakrishna taught in Bengali; Max Müller printed the sayings in English as his disciples collected them, and the Bengali was not traced.
“Yet a little while is the light with you” becomes “For a little while yet the light is in you,” the reading Tolstoy argued for in his translation of the Gospels; John 12:36, on October 27, has the same change.
Original · translated by King James Version
Then Jesus said unto them, Yet a little while is the light with you.
Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
TolstoyТолстой
Тогда Иисус сказал им: еще на малое время свет есть в вас; ходите, пока есть свет, чтобы не объяла вас тьма, а ходящий во тьме не знает, куда идет.
Then Jesus said to them: For a little while yet the light is in you; walk while there is light, so that darkness may not envelop you; and he who walks in darkness does not know where he is going.
From John · reworded by Tolstoy .
The Russian Bible (Synodal translation)Тогда Иисус сказал им: еще на малое время свет есть с вами; ходите, пока есть свет, чтобы не объяла вас тьма: а ходящий во тьме не знает, куда идет.
Source text: ru.wikisource.orgIn English · King James Version, 1611Then Jesus said unto them, Yet a little while is the light with you.
Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Source text: gutenberg.orgTolstoy’s own version · Соединение и перевод четырех ЕвангелийИ сказал им Иисус: еще не долго свет в вас есть.
И ходите, пока есть свет, чтобы не захватила вас темнота. Кто ходит в темноте, тот не знает, куда идет.
Переводы большей частью передают меж вами, тогда как ясно сказано, что он в людях, в самих людях этот свет.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. John, 12:35.
The Synodal text with one word changed: «еще на малое время свет есть с вами» (yet a little while the light is with you) becomes «еще на малое время свет есть в вас» (yet a little while the light is in you). The KJV has "with you". Tolstoy had argued for the reading in his own translation of the Gospels (1880–81, saved), where he renders the clause «еще не долго свет в вас есть» (the light is in you yet a little while) and notes that many manuscripts changed ἐν ὑμῖν (in you) to μεθ' ὑμῶν (with you), that translations mostly give "among you", and that the text says plainly the light is in people themselves. The Greek he prints at the head of the verse reads ἐν (in). He makes the same change in John 12:36 on October 27 (10-27.6, «Доколе свет в вас», while the light is in you). Otherwise the verse is word for word, with a comma for the colon before «а ходящий во тьме» (and he who walks in darkness), as in the Synodal text Tolstoy prints beside his translation. Not in Thoughts of Wise Men (1903).
Translation note. Tolstoy’s wording; the KJV has “Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.” Tolstoy has the light “in you.”
“While the light is with you” becomes “while the light is in you.”
Original · translated by King James Version
While ye have light, believe in the light, that ye may be the children of light.
TolstoyТолстой
Доколе свет в вас, веруйте в свет, да будете сынами света.
While the light is in you, believe in the light, that you may be sons of light.
From John 12:36, Russian Synodal Bible · reworded by Tolstoy .
The Russian Bible (Synodal translation)Доколе свет с вами, веруйте в свет, да будете сынами света.
Source text: ru.wikisource.orgIn English · King James Version, 1611While ye have light, believe in the light, that ye may be the children of light.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. John 12:36, Russian Synodal Bible (New Testament 1862, complete Bible 1876), John 12:36, first half.
One word changed: the Synodal 'Доколе свет с вами' (while the light is with you) becomes 'Доколе свет в вас' (while the light is in you), turning Jesus's presence among his hearers into a light within them. The KJV, like the Greek, has 'While ye have light'. The rest of the verse (Jesus departing and hiding himself) is dropped.
Translation note. Tolstoy’s «Доколе свет в вас» (while the light is in you): the Synodal Bible reads «с вами» (with you). The inward reading is his. See the source note.
“The nature of the universe” becomes Providence, and the moral healing of the person is added.
Original · translated by George Long
Just as we must understand when it is said, That Aesculapius prescribed to this man horse-exercise, or bathing in cold water, or going without shoes, so we must understand it when it is said, That the nature of the universe prescribed to this man disease, or mutilation, or loss, or anything else of the kind.
Let us then receive these things, as well as those which Aesculapius prescribes. Many as a matter of course even among his prescriptions are disagreeable, but we accept them in the hope of health. Let the perfecting and accomplishment of the things which the common nature judges to be good, be judged by thee to be of the same kind as thy health. And so accept everything which happens, even if it seem disagreeable, because it leads to this, to the health of the universe and to the prosperity and felicity of Zeus [the universe]. For he would not have brought on any man what he has brought, if it were not useful for the whole. Neither does the nature of anything, whatever it may be, cause anything which is not suitable to that which is directed by it.
For the integrity of the whole is mutilated, if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes.
TolstoyТолстой
Врач прописывает одному больному одно лечение, другому другое, так и провидение прописывает нам болезни, увечья и прискорбные потери.
Как предписание врача клонится к восстановлению здоровья больного, так точно и случайности, которым провидение подвергает человека, клонятся к нравственному оздоровлению его, к восстановлению связи его оторванного личного существования с общей жизнью всего человечества.
Итак, принимай всё то, что выпадает тебе на долю, как принимают больные лекарства врача. Восстановление здоровья тела — вот смысл этих горьких лекарств; но ведь для всеобщей разумной природы сохранение каждым существом своего назначения так же важно, как для больного сохранение здоровья тела.
Поэтому тебе надо приветствовать всё то, что с тобой приключается, даже самое горькое, и по смыслу таких случайностей есть здравие и цельность мироздания. Природа, живая его разумом, действует разумно, и всё, что от нее исходит, безошибочно содействует сохранению единства.
A physician prescribes one treatment for one patient and another for another; so Providence prescribes for us sicknesses, maimings and grievous losses.
As the physician’s prescription tends to restore the sick man’s health, so the accidents to which Providence subjects a man tend to his moral healing — to restoring the bond between his severed personal existence and the common life of all mankind.
So accept everything that falls to your lot as the sick accept the physician’s medicines. The restoring of the body’s health — that is the meaning of these bitter medicines; but for universal rational nature, each being’s keeping to its purpose matters just as much as keeping the body’s health matters to the sick man.
And so you must welcome everything that happens to you, even the bitterest, for the meaning of such happenings is the health and wholeness of the universe. Nature, alive with the universe’s reason, acts reasonably, and all that comes from her works unerringly to preserve its unity.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὉποῖόν τί ἐστι τὸ λεγόμενον, ὅτι· συνέταξεν ὁ Ἀσκληπιὸς τούτῳ ἱππασίαν ἢ ψυχρολουσίαν ἢ ἀνυποδησίαν, τοιοῦτόν ἐστι καὶ τό· συνέταξε τούτῳ ἡ τῶν ὅλων φύσις νόσον ἢ πήρωσιν ἢ ἀποβολὴν ἢ ἄλλο τι τῶν τοιούτων.
… πολλὰ γοῦν καὶ ἐν ἐκείνοις ἐστὶ τραχέα, ἀλλὰ ἀσπαζόμεθα τῇ ἐλπίδι τῆς ὑγιείας.
… τοιοῦτόν τί σοι δοκείτω ἄνυσις καὶ συντέλεια τῶν τῇ κοινῇ φύσει δοκούντων, οἷον ἡ σὴ ὑγίεια, καὶ οὕτως ἀσπάζου πᾶν τὸ γινόμενον, κἂν ἀπηνέστερον δοκῇ, διὰ τὸ ἐκεῖ σε ἄγειν, ἐπὶ τὴν τοῦ κόσμου ὑγίειαν καὶ τὴν τοῦ Διὸς εὐοδίαν καὶ εὐπραγίαν. οὐ γὰρ ἂν τοῦτό τινι ἔφερεν, εἰ μὴ τῷ ὅλῳ συνέφερεν· οὐδὲ γὰρ ἡ τυχοῦσα φύσις φέρει τι, ὃ μὴ τῷ διοικουμένῳ ὑπ’ αὐτῆς κατάλληλόν ἐστιν.
… πηροῦται γὰρ τὸ ὁλόκληρον, ἐὰν καὶ ὁτιοῦν διακόψῃς τῆς συναφείας καὶ συνεχείας ὥσπερ τῶν μορίων, οὕτω δὴ καὶ τῶν αἰτίων·
Source text: raw.githubusercontent.comIn English · George Long, 1862Just as we must understand when it is said, That Aesculapius prescribed to this man horse-exercise, or bathing in cold water, or going without shoes, so we must understand it when it is said, That the nature of the universe prescribed to this man disease, or mutilation, or loss, or anything else of the kind.
Let us then receive these things, as well as those which Aesculapius prescribes. Many as a matter of course even among his prescriptions are disagreeable, but we accept them in the hope of health. Let the perfecting and accomplishment of the things which the common nature judges to be good, be judged by thee to be of the same kind as thy health. And so accept everything which happens, even if it seem disagreeable, because it leads to this, to the health of the universe and to the prosperity and felicity of Zeus [the universe]. For he would not have brought on any man what he has brought, if it were not useful for the whole. Neither does the nature of anything, whatever it may be, cause anything which is not suitable to that which is directed by it.
For the integrity of the whole is mutilated, if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, V.8.
Tolstoy keeps the physician analogy and the call to welcome what happens, but turns 'the nature of the universe' into 'providence' and adds a purpose Marcus does not state: the moral healing of the person and the reconnection of his severed private existence with 'the common life of all humanity'. The technical middle of the section (the masons' 'fitting' of stones, destiny made up of all causes) is dropped.
“The witness of God” becomes “the God who lives within us.” †
Original · translated by William Benham
It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
TolstoyТолстой
Благо для человека переносить несчастия этой земной жизни, ибо это влечет его в священное уединение его сердца, где он находит себя как бы изгнанником из своей родной земли и обязанным не доверяться никаким мирским радостям. Благо для него также встречать противоречия и упреки, когда о нем дурно думают, говорят, хотя бы намерения его были чисты и поступки правильны, ибо такой образ действий держит его в смирении и является противоядием пустой славе. В этом благо, главным образом, потому, что в такие минуты, когда нас в миру презирают, не уважают и лишают любви, мы можем беседовать с тем богом, который живет в нас.
It is good for a man to bear the misfortunes of this earthly life, for they draw him into the sacred solitude of his heart, where he finds himself an exile, as it were, from his native land, and bound to put his trust in no worldly joys. It is good for him, too, to meet with contradiction and reproach, when people think and speak ill of him though his intentions are pure and his actions right; for this keeps him humble and is an antidote to vainglory. It is good chiefly because in such moments, when the world despises us, withholds its respect and denies us its love, we can converse with the God who lives within us.
From De imitatione Christi · reworded by Tolstoy .
Original · LatinBonum nobis est, quod aliquando habeamus aliquas gravitates et contrarietates, quia sæpe hominem ad cor revocant, quatenus se in exilio esse cognoscat, nec spem suam in aliqua mundi re ponat. Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur.
Source text: la.wikisource.orgIn English · William Benham, 1886It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi (The Imitation of Christ), Book I, chapter 12, "De utilitate adversitatis" (Of the uses of adversity), Book I, ch. 12, §1 (the whole paragraph).
The whole of §1, sentence by sentence, but expanded, probably by an intermediate translation. 'ad cor revocant' (they call a man back to his heart) becomes 'the sacred solitude of his heart', 'in exilio' becomes exile 'from his native land', 'any worldly thing' becomes 'worldly joys', and 'we seek God, the inner witness' becomes 'we can converse with the God who lives in us', which suits Tolstoy's indwelling God.
Kinship in “intelligence” becomes kinship “by the spirit, which in each of us is from God.”
Original · translated by George Long
Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.
I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him. For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth.
TolstoyТолстой
С самого утра надо следить за собой и сказать себе: я могу сейчас прийти в столкновение с человеком дерзким, неблагодарным, наглым, лицемерным, докучливым или озлобленным, ибо такими пороками одержим всякий, не знающий, что хорошо и что дурно. Но если я сам твердо знаю, в чем добро и зло, понимаю, что зло для меня есть только то дурное дело, которое я сам делаю, то никакой обидчик не может повредить мне, ибо никто не может заставить меня, против воли моей, делать зло. Если же я вдобавок помню еще и то, как близок мне всякий человек, не по плоти и крови, а по духу, который в каждом из нас от бога и составляет ту сущность нашу, которая выше плоти, то я не могу сердиться или негодовать на столь близкое мне существо, ибо мы сотворены друг для друга, призваны помогать друг другу, как рука — руке, нога — ноге, как глаза и зубы, которые всегда заодно помогают друг другу. Поэтому отворачиваться от ближнего, оскорбившего нас, противно истинной природе нашей. Однако против этого грешит всякий человек, ненавидящий другого за обиду.
From early morning one must watch over oneself and say to oneself: I may soon come up against a man who is insolent, ungrateful, impudent, hypocritical, tiresome, or embittered, for everyone who does not know what is good and what is bad is possessed by such vices. But if I myself know firmly where good and evil lie, and understand that the only evil for me is the bad deed I do myself, then no offender can harm me, for no one can make me do evil against my will. And if, besides, I remember how close every man is to me, not by flesh and blood but by the spirit, which in each of us is from God and makes up that essence of ours which is higher than the flesh, then I cannot be angry or indignant with a being so close to me, for we were created for one another, called to help one another, as hand helps hand and foot helps foot, as the eyes and the teeth, which always work together to help each other. Therefore to turn away from a neighbor who has offended us is against our true nature. Yet every man who hates another for an injury sins against it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἝωθεν προλέγειν ἑαυτῷ· συντεύξομαι περιέργῳ, ἀχαρίστῳ, ὑβριστῇ, δολερῷ, βασκάνῳ, ἀκοινωνήτῳ· πάντα ταῦτα συμβέβηκεν ἐκείνοις παρὰ τὴν ἄγνοιαν τῶν ἀγαθῶν καὶ κακῶν.
… γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν· ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.
Source text: raw.githubusercontent.comIn English · George Long, 1862Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.
I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him. For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, II.1.
Close in structure, but Tolstoy reworks the theology: Marcus's kinship 'not of the same blood or seed, but participating in the same intelligence and portion of the divinity' becomes 'not by flesh and blood but by the spirit which in each of us is from God'; Marcus's ground for invulnerability (no one can involve me in what is base) becomes 'evil for me is only the bad deed I do myself; no one can force me to do evil'. Eyelids become eyes; the final sentence ('every man who hates another for an offence sins against this') is Tolstoy's addition.
“Nature’s own Laws” become “the eternal laws of God.”
Original
His very death is no victory over him.
Fight on, thou brave true heart, and falter not, through dark fortune and through bright. The cause thou fightest for, so far as it is true, no farther, yet precisely so far, is very sure of victory. The falsehood alone of it will be conquered, will be abolished, as it ought to be: but the truth of it is part of Nature's own Laws, cooperates with the World's eternal Tendencies, and cannot be conquered.
TolstoyТолстой
Даже смерть не в силах уничтожить торжество того, кто изо всех сил борется за правое дело. Борись же, непреклонное, верное сердце, иди вперед, невзирая на счастье и несчастье, и будь уверено, что правое дело, за которое ты борешься, победит. Погибнет только всё несправедливое, правое же дело не может быть побеждено, потому что оно совершается не по твоей воле, а по вечным законам бога.
Even death cannot destroy the triumph of one who fights with all his strength for a righteous cause. Fight on, then, unbending, faithful heart; go forward, heedless of fortune and misfortune, and be assured that the righteous cause for which you fight will win. Only what is unjust will perish; the righteous cause cannot be defeated, because it is accomplished not by your will but by the eternal laws of God.
From Past and Present · reworded by Tolstoy .
Carlyle’s own wordsHis very death is no victory over him.
Fight on, thou brave true heart, and falter not, through dark fortune and through bright. The cause thou fightest for, so far as it is true, no farther, yet precisely so far, is very sure of victory. The falsehood alone of it will be conquered, will be abolished, as it ought to be: but the truth of it is part of Nature's own Laws, cooperates with the World's eternal Tendencies, and cannot be conquered.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, chapter II 'The Sphinx', Book I, ch. II, the passage on Wallace.
Changed in the last sentence. The first two parts are close (Wallace and Scotland are left out between them; 'so far as it is true, no farther' is simplified to 'the right cause'). But Carlyle's 'the truth of it is part of Nature's own Laws, cooperates with the World's eternal Tendencies' becomes 'it is done not by your will but by the eternal laws of God' — Tolstoy puts God in place of Nature and adds 'not by your will'.
Lacking mercy, “he is not pleasing to God” becomes lacking the mercy that “is grounded in the love of God.”
Original · Russian
Если кто смущается и соблазняется при виде ближнего своего, впадающего в грех, и под предлогом любви к добру, питает злобу, тот не имеет истинного милосердия, и не угоден Богу, ибо всё, что истекает от Него, носит на себе печать спокойствия и смирения и побуждает нас обращать мысли на свои недостатки.
TolstoyТолстой
Если кто смущается и соблазняется при виде ближнего своего, впадающего в грех, и под предлогом любви к добру питает злобу, тот не имеет истинного милосердия, основанного на любви к богу, ибо всё, что истекает от него, носит на себе печать спокойствия и смирения и побуждает нас обращать мысли на свои недостатки.
If a man is troubled and tempted at the sight of his neighbor falling into sin, and under the pretext of love for the good nurses malice, he has not true mercy, which is grounded in the love of God; for all that flows from that love bears the seal of calm and humility and moves us to turn our thoughts to our own failings.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianЕсли кто смущается и соблазняется при виде ближнего своего, впадающего в грех, и под предлогом любви к добру, питает злобу, тот не имеет истинного милосердия, и не угоден Богу, ибо всё, что истекает от Него, носит на себе печать спокойствия и смирения и побуждает нас обращать мысли на свои недостатки.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.55.
From § II.55, with one change in the middle: where the anthology says such a person “has no true mercy, and is not pleasing to God,” Tolstoy writes that he “has no true mercy, founded on the love of God.” God’s displeasure gives way to mercy grounded in the love of God; the rest is word for word.
The soul’s sphere is made “lit from within by its own light.” †
Original · translated by George Long
The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed, nor sinks down, but is illuminated by light, by which it sees the truth,--the truth of all things and the truth that is in itself
TolstoyТолстой
Душу можно сравнить с прозрачным шаром, освещенным изнутри собственным светом своим. Этот огонь есть для нее не только источник всякого света и истины, но и освещает ей всё внешнее. В таком состоянии она свободна и счастлива, только пристрастие к внешнему может взволновать и омрачить ее гладкую поверхность, причиняя преломление и ущерб света.
The soul may be likened to a transparent sphere lit from within by its own light. This fire is for it not only the source of all light and truth, but also lights up for it everything outside. In this state it is free and happy; only attachment to outward things can disturb and darken its smooth surface, bending the light and dimming it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΣφαῖρα ψυχῆς αὐτοειδής, ὅταν μήτε ἐκτείνηται ἐπί τι μήτε ἔσω συντρέχῃ μήτε σπειρᾶται μήτε συνιζάνῃ, ἀλλὰ φωτὶ λάμπηται ᾧ τὴν ἀλήθειαν ὁρᾷ τὴν πάντων καὶ τὴν ἐν αὑτῇ.
Source text: raw.githubusercontent.comIn English · George Long, 1862The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed, nor sinks down, but is illuminated by light, by which it sees the truth,--the truth of all things and the truth that is in itself …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, XI.12 (cf. VIII.41, XII.3).
Marcus's sphere of the soul, shining with a light by which it sees the truth of all things and of itself, is kept; Tolstoy makes it 'transparent', lit 'from within by its own light', and adds that only attachment to external things can ruffle its smooth surface, causing refraction and loss of light — an elaboration (probably via an intermediary paraphrase) not in the Greek.
“The soul of the workman” becomes “the soul of the Creator within us.”
Original
If 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.
TolstoyТолстой
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.
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 .
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'.
The personal “Orderer” becomes an impersonal “eternal order.”
Original
Also this fact is historically certain,—that the Life of God is not to be discovered by reasoning, but by obeying; that on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest; that only so His way can be known on earth, and His saving health among all nations; and that on disobedience always follows darkness, the forerunner of death.
TolstoyТолстой
Вся история подтверждает ту неоспоримую истину, что бога можно постичь не рассуждениями, а повиновением, что присутствие вечного порядка в мире становится очевидно лишь при подчинении этому порядку и что только этим путем мы можем на земле познать его волю.
All history confirms the indisputable truth that God is to be comprehended not by reasoning but by obedience; that the presence of an eternal order in the world becomes evident only when we submit to that order; and that only in this way can we on earth know his will.
From Fors Clavigera, Letter LIII · reworded by Tolstoy .
John Ruskin’s own wordsAlso this fact is historically certain,—that the Life of God is not to be discovered by reasoning, but by obeying; that on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest; that only so His way can be known on earth, and His saving health among all nations; and that on disobedience always follows darkness, the forerunner of death.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday 1875), Letter LIII, in the commentary on the eighth Psalm, after 'S'il y avait un Dieu, il faudrait le fusiller'.
The frame and the first clause are close ('historically certain' becomes 'all history confirms the undeniable truth'; 'the Life of God is not to be discovered by reasoning, but by obeying' becomes 'God can be grasped not by reasoning but by obedience'). But Ruskin's 'on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest' becomes 'the presence of an eternal order in the world becomes evident only in submission to that order': Ruskin's personal Orderer is made an impersonal order. 'His way' becomes 'His will', and 'His saving health among all nations' and the closing clause ('on disobedience always follows darkness, the forerunner of death') are left out. Same letter as 12-11.1.
What nature has placed close at hand, God has placed.
Original · translated by Aubrey Stewart
Nor can we complain that nature deals hardly with us, for there is nothing which is hard to discover except those things by which we gain nothing beyond the credit of having discovered them; whatever things tend to make us better or happier are either obvious or easily discovered.
TolstoyТолстой
Всё, что может нас сделать лучше и счастливее, бог поставил прямо перед нами или близко от нас.
God has set everything that can make us better and happier right before us or close beside us.
From De beneficiis · reworded by Tolstoy .
Original · LatinNec de malignitate naturae queri possumus, quia nullius rei difficilis inventio est, nisi cuius hic unus inventae fructus est invenisse; quidquid nos meliores beatosque facturum est, aut in aperto aut in proximo posuit.
Source text: la.wikisource.orgIn English · Aubrey Stewart, 1887Nor can we complain that nature deals hardly with us, for there is nothing which is hard to discover except those things by which we gain nothing beyond the credit of having discovered them; whatever things tend to make us better or happier are either obvious or easily discovered.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De beneficiis, VII.1.7.
Seneca, quoting the Cynic Demetrius: whatever will make us better and happier, nature 'has placed in the open or close at hand' (the subject of posuit is natura, from the clause before). Tolstoy's sentence is otherwise a close translation, but he makes the subject God ('бог поставил'), and drops the setting (we cannot complain of nature's grudging, since only discoveries whose sole reward is the discovering are hard).
The soul kept safe by its judgments becomes safe by a clean conscience.
Original · translated by George Long
These are the things which make a city strong and impregnable: but nothing else than his opinions makes a man’s soul impregnable. For what wall is so strong, or what body is so hard, or what possession is so safe, or what honour (rank, character) so free from assault (as a man’s opinions)?
All (other) things every where are perishable, easily taken by assault, and if any man in any way is attached to them, he must be disturbed, expect what is bad, he must fear, lament, find his desires disappointed, and fall into things which he would avoid.
Then do we not choose to make secure the only means of safety which are offered to us, and do we not choose to withdraw ourselves from that which is perishable and servile and to labour at the things which are imperishable and by nature free;
and do we not remember that no man either hurts another or does good to another, but that a man’s opinion about each thing, is that which hurts him, is that which overturns him; this is fighting, this is civil discord, this is war?
TolstoyТолстой
Нет такого крепкого и здорового тела, которое никогда не болело бы; нет таких богатств, которые не пропадали бы; нет такой высокой власти, под которую не подкапывались бы. Всё это тленно и скоропреходяще, и человек, положивший жизнь свою во всем этом, всегда будет беспокоиться, бояться, огорчаться и страдать. Он никогда не достигнет того, чего желает, а впадет в то самое, чего хочет избегнуть.
Одна только душа человеческая безопаснее всякой неприступной крепости. Почему же мы всячески стараемся ослабить эту нашу единственную твердыню? Почему занимаемся такими вещами, которые не могут доставить нам душевной радости, а не заботимся о том, что одно только и может дать покой нашей душе?
Мы всё забываем, что если совесть наша чиста, то никто не может нам повредить, и что только от нашего неразумия и желания обладать внешними пустяками происходят всякие ссоры и вражды.
There is no body so strong and healthy that it never falls ill; there is no wealth that is never lost; there is no power so high that no one undermines it. All this is perishable and fleeting, and the man who has made all this his life will always be uneasy and afraid, will grieve and suffer. He will never attain what he desires, but will fall into the very thing he wants to escape.
The human soul alone is safer than any impregnable fortress. Why, then, do we try in every way to weaken this, our only stronghold? Why do we busy ourselves with things that cannot give us joy of soul, and take no care for what alone can give our soul peace?
We keep forgetting that if our conscience is clean, no one can harm us, and that all quarrels and enmities come only from our unreason and our desire to possess outward trifles.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ταῦτά ἐστι τὰ πόλιν ἐχυρὰν καὶ ἀνάλωτον ποιοῦντα, ἀνθρώπου δὲ ψυχὴν οὐδὲν ἄλλο ἢ δόγματα. ποῖον γὰρ τεῖχος οὕτως ἰσχυρὸν ἢ ποῖον σῶμα οὕτως ἀδαμάντινον ἢ ποία κτῆσις ἀναφαίρετος ἢ ποῖον ἀξίωμα οὕτως ἀνεπιβούλευτον;
… πάντα πανταχοῦ θνητά, εὐάλωτα, οἷς τισιν τὸν ὁπωσοῦν προσέχοντα πᾶσα ἀνάγκη ταράσσεσθαι, κακελπιστεῖν, φοβεῖσθαι, πενθεῖν, ἀτελεῖς ἔχειν τὰς ὀρέξεις, περιπτωτικὰς ἔχειν τὰς ἐκκλίσεις.
… εἶτα οὐ θέλομεν τὴν μόνην δεδομένην ἡμῖν ἀσφάλειαν ἐχυρὰν ποιεῖν;
… οὐδὲ μεμνήμεθα, ὅτι οὔτε βλάπτει ἄλλος ἄλλον οὔτε ὠφελεῖ, ἀλλὰ τὸ περὶ ἑκάστου τούτων δόγμα, τοῦτό ἐστι τὸ βλάπτον, τοῦτο τὸ ἀνατρέπον, τοῦτο μάχη, τοῦτο στάσις, τοῦτο πόλεμος;
Source text: raw.githubusercontent.comIn English · George Long, 1890These are the things which make a city strong and impregnable: but nothing else than his opinions makes a man’s soul impregnable. For what wall is so strong, or what body is so hard, or what possession is so safe, or what honour (rank, character) so free from assault (as a man’s opinions)?
All (other) things every where are perishable, easily taken by assault, and if any man in any way is attached to them, he must be disturbed, expect what is bad, he must fear, lament, find his desires disappointed, and fall into things which he would avoid.
Then do we not choose to make secure the only means of safety which are offered to us, and do we not choose to withdraw ourselves from that which is perishable and servile and to labour at the things which are imperishable and by nature free; …
… and do we not remember that no man either hurts another or does good to another, but that a man’s opinion about each thing, is that which hurts him, is that which overturns him; this is fighting, this is civil discord, this is war?
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses (Arrian), IV.5.25–29.
The same discourse as 12-4.2, a few lines on. Epictetus's rhetorical questions (what wall so strong, what body so hard, what possession so safe, what rank so free from plots?) become three flat statements about the body that falls ill, wealth that is lost, power that is undermined; the list of what the attached man suffers is kept closely. The ground is changed: for Epictetus only a man's judgments (δόγματα) make his soul impregnable, and harm comes only from one's opinion about things; Tolstoy says 'the human soul alone is safer than any fortress', 'if our conscience is pure no one can harm us', and quarrels come 'from our unreason and our wish to own outward trifles'. The besieged city that mocks its besiegers (just before) and Eteocles and Polynices (just after) are dropped.
Arms stretched out to the Redeemer are stretched out to God.
Original · translated by W. F. Trotter
It is good to be tired and wearied by the vain search after the true good, that we may stretch out our arms to the Redeemer.
TolstoyТолстой
Как хорошо бывает человеку, когда он истомится в напрасных поисках за благом в мирской жизни и протянет, усталый, свои руки к богу.
How good it is for a man when he has worn himself out in the vain search for the good in worldly life and, weary, stretches out his hands to God.
From Pensées · reworded by Tolstoy .
Original · FrenchIl est bon d'être lassé et fatigué par l'inutile recherche du vrai bien, afin de tendre les bras au Libérateur.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910It is good to be tired and wearied by the vain search after the true good, that we may stretch out our arms to the Redeemer.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 422 (Section VI); Trotter 422.
Pascal's 'the vain search for the true good' becomes 'the vain search for good in worldly life', and the arms are stretched out to God, not to 'the Liberator' (Christ). Pascal's 'it is good … in order to' becomes 'how good it is for a man when …'.
“His due place in the order of nature” becomes “in every man lives the same spirit as in us,” and not discarding a man becomes a duty to respect him and be kind to him.
Original · translated by T. Bailey Saunders
No one who has to live amongst men should absolutely discard any person who has his due place in the order of nature, even though he is very wicked or contemptible or ridiculous.
If he acts otherwise, he will be committing an injustice, and giving a challenge of life and death to the man he discards. No one can alter his own peculiar individuality, his moral character, his intellectual capacity, his temperament or physique; and if we go so far as to condemn a man from every point of view, there will be nothing left him but to engage us in deadly conflict; for we are practically allowing him the right to exist only on condition that he becomes another man--which is impossible; his nature forbids it.
TolstoyТолстой
Надо уважать всякого человека, какой бы он ни был жалкий и смешной. Надо помнить, что во всяком человеке живет тот же дух, какой и в нас. Даже тогда, когда человек отвратителен и душой и телом, надо думать так: «Да, на свете должны быть и такие уроды, и надо терпеть их». Если же мы показываем таким людям наше отвращение, то, во-первых, мы несправедливы, а во-вторых, вызываем таких людей на войну не на живот, а на смерть. Какой он ни есть, он не может переделать себя; что же ему больше делать, как только бороться с нами, как с смертельным врагом? Ведь в самом деле, мы хотим быть с ним добры, только если он перестанет быть таким, какой он есть. А этого он не может. И потому надо быть добрым со всяким человеком, какой бы он ни был, и не требовать от него того, чего он не может сделать, чтобы он стал другим человеком.
We must respect every man, however pitiful and ridiculous he may be. We must remember that in every man lives the same spirit as in us. Even when a man is repulsive both in soul and in body, we must think thus: “Yes, there must be such freaks in the world too, and we must bear with them.” But if we show such people our disgust, then, in the first place, we are unjust, and in the second, we challenge such people to a war to the death. Whatever he is, he cannot remake himself; what else is there for him to do but fight us as a mortal enemy? For in fact we are willing to be kind to him only if he stops being what he is. And this he cannot do. And so we must be kind to every man, whatever he may be, and not demand of him what he cannot do, that he become a different man.
From Aphorismen zur Lebensweisheit · reworded by Tolstoy .
Original · GermanWer unter Menſchen zu leben hat, darf keine Individualität, ſofern ſie doch einmal von der Natur geſetzt und gegeben iſt, unbedingt verwerfen; …
Fällen ſoll er denken: „es muß auch ſolche Käuze geben.“ Hält er es anders; ſo thut er Unrecht und fordert den Andern heraus, zum Kriege auf Tod und Leben.
Denn ſeine eigentliche Individualität, d. h. ſeinen moraliſchen Charakter, ſeine Erkenntnißkräfte, ſein Temperament, feine Phyſiognomie u. ſ. w. kann Keiner ändern. Verdammen wir nun ſein Weſen ganz und gar; ſo bleibt ihm nichts übrig, als in uns einen Todfeind zu bekämpfen: denn wir wollen ihm das Recht zu exiſtiren nur unter der Bedingung zugeſtehen, daß er ein Anderer werde, als er unabänderlich iſt.
Source text: archive.orgIn English · T. Bailey Saunders, 1890No one who has to live amongst men should absolutely discard any person who has his due place in the order of nature, even though he is very wicked or contemptible or ridiculous.
If he acts otherwise, he will be committing an injustice, and giving a challenge of life and death to the man he discards. No one can alter his own peculiar individuality, his moral character, his intellectual capacity, his temperament or physique; and if we go so far as to condemn a man from every point of view, there will be nothing left him but to engage us in deadly conflict; for we are practically allowing him the right to exist only on condition that he becomes another man--which is impossible; his nature forbids it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Aphorismen zur Lebensweisheit (Parerga und Paralipomena I), ch. V (Paränesen und Maximen), on our conduct toward others, as excerpted in Frauenstädt, Lichtstrahlen aus seinen Werken (1862 ed.; Tolstoy had the 1891 ed.), Lichtstrahlen, section "Umgang mit Menschen", extract cited "P. I, 421"; Saunders, Counsels and Maxims, "Our Relation to Others", Section 21.
Tolstoy keeps Schopenhauer's argument and changes its ground and its conclusion. Schopenhauer: whoever lives among men must reject no individuality, not even the worst, most wretched or most ridiculous, but take it as something unalterable that must be as it is by an eternal principle (the rest of the phrase is lost in the scan of Lichtstrahlen; Saunders: "an eternal, fundamental principle"), and think in bad cases "there must be such odd fellows too"; to do otherwise is unjust and challenges the other to a war of life and death, for no one can change his character, faculties, temperament or physiognomy, and a man condemned outright has nothing left but to fight us as a mortal enemy, since we grant him the right to exist only on condition that he become other than he unalterably is. The passage goes on: let each exist as he is and make what use of him his nature allows ("live and let live"). Tolstoy makes it a duty to "respect every man" and "be kind to every man", puts "in every man lives the same spirit as in us" in place of the eternal principle, and recasts the war as our showing disgust to such people. He signs it "after Schopenhauer".
“The religious man only is good” becomes “only the man who has faith is good”; goodness becomes faith, the agreement of the will with conscience, “with universal reason.”
Original · translated by Samuel Beal
13. Buddha said: Who is the good man ? The religious man only is good. And what is goodness? First and foremost it is the agreement of the will with the conscience (Eeason) .
TolstoyТолстой
Кто добрый человек? — Добр только верующий человек. — Но что такое вера? — Это согласие своей воли с совестью, с всемирным разумом.
Who is a good man? — Only the man who has faith is good. — But what is faith? — It is the agreement of one’s will with conscience, with universal reason.
From Sutra of Forty-two Sections · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyBuddha said, ' Who is the good man ? The religious …
… foremost, it is the agreement of the will with the con science (reason).
Source text: archive.orgIn English · Samuel Beal, 187113. Buddha said: Who is the good man ? The religious man only is good. And what is goodness? First and foremost it is the agreement of the will with the conscience (Eeason) .
Source text: archive.orgTolstoy’s own version · Tolstoy's unfinished popular version of the Circle, JanuaryКто добрый человек? Добр только религиозный человек. Но что такое доброта? Прежде и важнее всего это согласие воли с совестью.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Sutra of Forty-two Sections (Sishi'erzhang jing); Samuel Beal, A Catena of Buddhist Scriptures from the Chinese (London, 1871); reprinted by Conway, Beal's section 13 (Catena p. 196); Conway (1874) no. LXXI 'Goodness', marked 'Budh. Catena'.
Beal (and Conway after him): 'Who is the good man? The religious man only is good. And what is goodness? First and foremost it is the agreement of the will with the conscience (Reason).' The popular version keeps this; the Circle turns 'religious' into 'believing' and the second question into 'what is faith?', and Beal's '(Reason)' into 'universal reason'. The Chinese has 'What is good? Only practising the Way is good. What is greatest? The will in accord with the Way is great': Beal moved the 'agreement of the will with the Way' to the question of goodness and rendered 道 as 'conscience (Reason)'.
“Your master is Christ” becomes “God alone is your master,” and faith in God and in Christ becomes “faith in the law proclaimed by Christ.”
Original · translated by anonymous
Ye have overthrown some tyrants, and others have risen up, worse than the first.
It is not worth while to overturn all and to be exposed to all, merely to substitute one tyranny for another.
Liberty consisteth not in this, that this one should rule in place of that one, but that
TolstoyТолстой
Зачем напрасно мучаете вы себя в своем бедственном положении? Желание ваше добро, но вы не знаете, как его достигнуть. Знайте, что только тот, кто отдаст жизнь, может получить ее. Вы ничего не достигнете без бога. Вы ворочаетесь на вашем ложе страданий, и что же вы нашли? Вы уничтожили несколько угнетателей, — явились другие, худшие, чем прежние. Вы уничтожили законы рабства, и вам дали новые законы крови и еще новые законы рабства. Не верьте людям, которые становятся между вами и богом, чтобы тень их скрыла его от вас. Люди эти имеют дурные намерения. Потому что только от бога исходит сила освобождающая, потому что только от бога исходит любовь соединяющая. Что может сделать для вас человек, который руководится только своею мыслью и законом своей воли? Если он имеет добрые намерения и желает только добра, он все-таки даст вам свою волю вместо закона и свою мысль вместо правила. Это делают все угнетатели. Не стòит разрушать для того, чтобы заместить одно насилие другим. Свобода состоит не в том, чтобы властвовал этот, а не тот, а в том, чтобы никто не властвовал. Там же, где бог не властвует, властвует человек. Царство бога есть царство справедливости в умах и милосердия в сердцах; основа этому — вера в закон, провозглашенный Христом, закон милосердия, закон справедливости. Закон справедливости учит тому, что все равны перед отцом богом и единым учителем Христом. Закон милосердия учит любви и помощи друг другу, как сыновьям одного отца и ученикам одного учителя.
Если же люди говорят вам: «До нас никто не знал, что такое справедливость; справедливость от нас, верьте нам, и мы устроим вам такую справедливость, которая удовлетворит вас», — то такие люди обманывают вас или, если искренно обещают вам свободу, сами обманываются, — потому что они хотят, чтобы вы признали их господами, и тогда свобода ваша будет только послушанием новым господам этим. Отвечайте им, что господин ваш один бог, и вы не хотите другого, и бог освободит вас.
Why do you torment yourselves in vain in your wretched state? Your desire is good, but you do not know how to attain it. Know that only he who gives up his life can receive it. You will achieve nothing without God. You toss on your bed of suffering, and what have you found? You have destroyed a few oppressors — others have appeared, worse than the former ones. You have destroyed the laws of slavery, and you have been given new laws of blood and yet more new laws of slavery. Do not trust the people who stand between you and God so that their shadow may hide him from you. These people have evil intentions. For only from God comes the power that sets free; for only from God comes the love that unites. What can a man do for you who is guided only by his own thought and by the law of his own will? If he has good intentions and wishes only good, he will still give you his will in place of law, and his thought in place of a rule. This is what all oppressors do. It is not worth pulling down only to replace one violence with another. Freedom consists not in this one ruling rather than that one, but in no one ruling. And where God does not rule, man rules. The kingdom of God is a kingdom of justice in minds and of mercy in hearts; its foundation is faith in the law proclaimed by Christ, the law of mercy, the law of justice. The law of justice teaches that all are equal before God the Father and Christ, the one teacher. The law of mercy teaches love and help for one another, as sons of one father and disciples of one teacher.
But if people say to you: “Before us no one knew what justice is; justice comes from us; believe us, and we will set up for you such a justice as will satisfy you,” then such people are deceiving you, or, if they sincerely promise you freedom, are deceived themselves — because they want you to acknowledge them as your masters, and then your freedom will be only obedience to these new masters. Answer them that God alone is your master, and you want no other, and God will set you free.
From Paroles d'un croyant · reworded by Tolstoy .
Original · FrenchPourquoi vous fatiguez-vous vainement dans votre misère ? Votre désir est bon, mais vous ne savez pas comment il doit s’accomplir. Retenez bien cette maxime : Celui-là seul peut rendre la vie, qui a donné la vie.
Vous avez abattu quelques tyrans, et il en est venu d’autres pires que les premiers. Vous avez aboli des lois de servitude, et vous avez eu des lois de sang, et après encore des lois de servitude.
La liberté ne consiste pas en ce que ce soit celui-ci qui domine au lieu de celui-là ; mais en ce qu’aucun ne domine. Or, où Dieu ne règne pas, il est nécessaire qu’un homme domine, et cela s’est vu toujours.
Et alors ils sont libres, parce que nul ne commande à autrui, s’il n’a été librement choisi de tous pour commander …
Mais ceux qui vous disent : Avant nous, on n’a pas su ce que c’est que la justice : la justice ne vient pas de Dieu, elle vient de l’homme : fiez-vous à nous, et nous vous en ferons une qui vous satisfera …
Répondez-leur que votre maître est le Christ, que vous n’en voulez point d’autre, et le Christ vous affranchira.
Source text: fr.wikisource.orgIn English · anonymous, 1834Ye have overthrown some tyrants, and others have risen up, worse than the first.
It is not worth while to overturn all and to be exposed to all, merely to substitute one tyranny for another.
Liberty consisteth not in this, that this one should rule in place of that one, but that …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Paroles d'un croyant (1834), Chapter XXXVII.
Nearly the whole chapter, in order, mostly close. Three changes of sense: Lamennais's maxim 'He alone can restore life who gave life' becomes 'only he who gives up his life can receive it'; the reign of God founded 'on faith in God and faith in Christ' becomes 'faith in the law proclaimed by Christ'; and the closing 'your master is Christ … and Christ will set you free' becomes 'your master is God alone … and God will set you free'. Tolstoy leaves out the paragraph on freedom under rulers 'freely chosen by all' and the false teachers' claim that 'justice comes not from God but from man'.
Wisdom as “justice done to God, even in this life” becomes wisdom “content with the kingdom of God on earth,” set above a teaching that puts it “beyond the grave.”
Original · translated by Mrs. Humphry Ward
To see all things in God; to make of one’s own life a journey toward the ideal; to live with gratitude, with devoutness, with gentleness and courage; this was the splendid aim of Marcus Aurelius.
But what a false Christianity is that which slanders wisdom and seeks to do without it! In such a case I am on the side of wisdom, which is, as it were, justice done to God, even in this life. The relegation of life to some distant future, and the separation of the holy man from the virtuous man, are the signs of a false religious conception.
TolstoyТолстой
Видеть все вещи в божественном совершенстве, сделать из своей жизни движение к этому совершенству — в этом удивительная точка зрения мудрецов древности: Сократа, Эпиктета, Марка Аврелия. Есть такое христианство, которое злословит мудрость и хочет не признавать ее. А между тем насколько мудрость, довольствующаяся царством божьим на земле, выше того учения, которое учит тому, что оно возможно только за гробом.
Признак ложного учения — тот, чтобы откладывать жизнь до другого времени и ценить верующего в свое учение человека выше добродетельного.
To see all things in divine perfection, to make of one’s life a movement toward that perfection — in this lies the wonderful point of view of the sages of antiquity: Socrates, Epictetus, Marcus Aurelius. There is a kind of Christianity that speaks evil of wisdom and chooses not to acknowledge it. And yet how much higher is the wisdom that is content with the kingdom of God on earth than the teaching which teaches that it is possible only beyond the grave.
The mark of a false teaching is this: to put off life to another time, and to value a man who believes in its teaching above a virtuous man.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchVoir toutes choses en Dieu, faire de sa propre vie la traversée de l'idéal, vivre avec gratitude, recueillement, douceur et courage: c'est le magnifique point de vue de Marc-Aurèle.
Mais quel mauvais christianisme que celui qui médit de la sagesse et qui s'en passe! Dans ce cas j'aime mieux la sagesse, qui est une justice rendue à Dieu, même dans cette vie. Le signe d'une fausse conception religieuse, c'est de faire ajourner la vie et de faire distinguer le saint homme de l'homme vertueux.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885To see all things in God; to make of one’s own life a journey toward the ideal; to live with gratitude, with devoutness, with gentleness and courage; this was the splendid aim of Marcus Aurelius.
But what a false Christianity is that which slanders wisdom and seeks to do without it! In such a case I am on the side of wisdom, which is, as it were, justice done to God, even in this life. The relegation of life to some distant future, and the separation of the holy man from the virtuous man, are the signs of a false religious conception.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 4 décembre 1863 (7th ed., tome I, pp. 189–190); Ward's translation, December 4, 1863.
Tolstoy's «По Амиелю» ('after Amiel') marks a free version. 'To see all things in God' becomes 'to see all things in divine perfection', and 'the journey of the ideal' 'a movement toward that perfection'; 'the point of view of Marcus Aurelius' becomes that of 'the sages of antiquity: Socrates, Epictetus, Marcus Aurelius'; gratitude, recollection, gentleness, and courage, and the humility and charity of the children of God, are dropped. Amiel's 'I prefer wisdom, which is justice rendered to God even in this life' becomes 'how much higher is the wisdom content with the kingdom of God on earth than the teaching that it is possible only beyond the grave'. In the last sentence 'distinguishing the holy man from the virtuous man' becomes 'valuing the man who believes its teaching above the virtuous man'.
Epictetus’s gods become one God, and the faculty given to bear every event becomes reason, which tells us “that all misfortunes pass and often turn into good”; “possessions” become “wealth,” and “life” is dropped from the list.
Original · translated by George Long
Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colours were brought before them;
Do you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power, and have made you accountable only for those which are in your power?
As to your parents, the gods have left you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life.
TolstoyТолстой
Если бы человек не знал, что глаза могут видеть, и никогда не раскрывал бы их, он был бы очень жалок. Так же и еще более жалок человек, если он не понимает того, что ему дан разум для того, чтобы спокойно переносить всякие беды. Если человек живет разумно, то ему легко переносить всякие беды, потому что разум скажет ему, что всякие беды проходят и часто превращаются в добро. А между тем люди, вместо того чтобы смотреть прямо в глаза беде, стараются увернуться от нее. Не лучше ли радоваться тому, что бог дал нам власть не огорчаться тем, что с нами случается помимо нашей воли, и благодарить его за то, что он подчинил нашу душу только тому, чтó в нашей власти, — нашему разуму. Он ведь не подчинил нашей души ни родителям нашим, ни братьям, ни богатству, ни телу нашему, ни смерти. Он подчинил ее одному тому, чтó от нас зависит, — нашему разуму.
If a man did not know that eyes can see, and never opened them, he would be much to be pitied. Just as pitiable, and more so, is the man who does not understand that he has been given reason in order to bear all misfortunes calmly. If a man lives rationally, it is easy for him to bear all misfortunes, because reason will tell him that all misfortunes pass and often turn into good. And yet people, instead of looking misfortune straight in the eye, try to dodge it. Is it not better to rejoice that God has given us the power not to be grieved by what happens to us apart from our will, and to thank him for having subjected our soul only to what is in our power — our reason? For he has not subjected our soul to our parents, or to our brothers, or to wealth, or to our body, or to death. He has subjected it to the one thing that depends on us — our reason.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… εἶτʼ εἰ μὲν τὴν ὁρατικὴν δύναμιν ἠγνόεις πρὸς τί κέκτησαι, δυστυχὴς ἂν ἦς καὶ ἄθλιος, εἰ κατέμυες, προσαγόντων σοι τῶν χρωμάτων·
… οὐ μᾶλλον εὐχαριστεῖς τοῖς θεοῖς, ὅτι σε ἐπάνω τούτων ἀφῆκαν ὅσα μηδʼ ἐποίησαν ἐπὶ σοί, μόνον δʼ ὑπεύθυνον ἀπέφηναν τῶν ἐπὶ σοί;
… γονέων ἕνεκα ἀνυπεύθυνον ἀφῆκαν· ἀδελφῶν ἕνεκα ἀφῆκαν, σώματος ἕνεκα ἀφῆκαν, κτήσεως, θανάτου, ζωῆς.
Source text: raw.githubusercontent.comIn English · George Long, 1877Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colours were brought before them; …
Do you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power, and have made you accountable only for those which are in your power?
As to your parents, the gods have left you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек, который не знал бы, что глаза могут видеть, и который никогда не раскрывал бы их, был бы очень жалок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, I.12.29–34.
Reworked from Tolstoy's version in Thoughts of Wise Men (1903), which follows I.12.29–34. Epictetus's gods become one God; "greatness of soul for every event" becomes "reason, given to bear every misfortune calmly"; "the proper use of appearances" becomes "our reason". Tolstoy adds that misfortunes pass and often turn to good. Epictetus's list (parents, brothers, body, possessions, death, and life) loses "life" and has "wealth" for "possessions".
“The law of heaven” becomes “God,” and the perfecting that is “the law of man” becomes “drawing near to God”; “departs from evil” is added.
Original · Classical Chinese
誠者，天之道也；誠之者，人之道也。
誠之者，擇善而固執之者也。
TolstoyТолстой
Совершенство без всякой примеси — это бог; приближение к богу — это жизнь человека. Тот, кто постоянно стремится к своему совершенствованию, тот разумен и может отличать добро от зла. А когда человек знает, что добро — добро, а зло — зло, то он прилепляется к добру и удаляется от зла.
Perfection without any admixture is God; drawing near to God is the life of man. He who constantly strives to perfect himself is reasonable and can tell good from evil. And when a man knows that good is good and evil is evil, he cleaves to good and departs from evil.
From Zhongyong · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …17. Le parfait, le vrai, dégagé de tout mélange, est la loi du ciel; …
Celui qui tend constamment à son perfectionnement est le sage qui sait distinguer le bien du mal, qui choisit le bien et s'y attache fortement pour ne jamais le perdre.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСовершенное без всякой примеси есть закон Неба; совершенствование, то есть употребление всех своих сил на познание закона Неба, есть закон человека.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Zhongyong (Doctrine of the Mean), ch. 20.
From Pauthier. Thoughts of Wise Men (1903) kept 'закон Неба' and 'закон человека' and signed it 'Китайская мудрость («Чунг-Юнг»)'. Here Tolstoy writes 'это бог' for Pauthier's 'est la loi du ciel' and 'приближение к богу — это жизнь человека' for 'la perfection ... est la loi de l'homme', and adds 'удаляется от зла' to 'choisit le bien et s'y attache'. The Zhongyong is ascribed to Confucius's grandson Zisi; these words are given there as Confucius's.
Lessing says it of his own system, the pre-existence and transmigration of souls; Tolstoy puts belief in God in its place: “Such is the existence of a universal principle — God.”
Original · German
Dieſes mein Syſtem iſt gewiß das älteſte aller philoſophiſchen Sy⸗ ſteme. Denn es iſt eigentlich nichts als das Syſtem von der Seelen⸗ präexiſtenz und Metempſychoſe, welches nicht allein ſchon Pythagoras und Plato, ſondern auch vor ihnen Aegyptier und Chaldäer und Perſer, kurz alle Weiſen des Orients, gedacht haben.
Die erſte und älteſte Meinung iſt in ſpekulativen Dingen immer die wahrſchein⸗ lichſte, weil der geſunde Menſchenverſtand ſofort darauf verfiel.
TolstoyТолстой
Первое и самое древнее мнение в отвлеченных вещах — всегда самое вероятное, потому что здравый человеческий ум тотчас же напал на него. Таково существование всемирного начала — бога.
The first and most ancient opinion in abstract matters is always the most probable, because the sound human mind hit upon it at once. Such is the existence of a universal principle — God.
From Daß mehr als fünf Sinne für den Menschen sein können · reworded by Tolstoy .
Original · GermanDieſes mein Syſtem iſt gewiß das älteſte aller philoſophiſchen Sy⸗ ſteme. Denn es iſt eigentlich nichts als das Syſtem von der Seelen⸗ präexiſtenz und Metempſychoſe, welches nicht allein ſchon Pythagoras und Plato, ſondern auch vor ihnen Aegyptier und Chaldäer und Perſer, kurz alle Weiſen des Orients, gedacht haben.
Die erſte und älteſte Meinung iſt in ſpekulativen Dingen immer die wahrſchein⸗ lichſte, weil der geſunde Menſchenverſtand ſofort darauf verfiel.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Daß mehr als fünf Sinne für den Menschen sein können (fragment, c. 1780; first printed in Karl Lessing, Lessings Leben, 1795), Lessings sämmtliche Schriften, ed. Lachmann and Maltzahn, vol. XI.2 (Leipzig, 1857), the note on the last page of the manuscript fragment.
The first sentence is Lessing's, closely: the first and oldest opinion in speculative matters is always the most probable, because sound common sense hit on it at once. Changed in its application: Lessing says it of his own system, the pre-existence and transmigration of souls («das System von der Seelenpräexistenz und Metempsychose»), held by Pythagoras, Plato and the sages of the East. Tolstoy's second sentence, «Таково существование всемирного начала — бога» (such is the existence of a universal principle, God), is his own and puts belief in God in place of metempsychosis. Tolstoy may have read the saying in «Избранные мысли Шиллера и Лессинга» (Posrednik, 1903) or Blumenau's Lessing-Perlen, both on the Jubilee list of his sources, neither found online. No public-domain English was found.
The townsman becomes a merchant with a palace, clothes, and servants, and the soul that is “from the upper ones” pines “for that principle — God — from which it came.”
Original · he
מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְעִירוֹנִי שֶׁנָּשָׂא בַּת מְלָכִים, אִם יָבִיא לָהּ כָּל מַה שֶּׁבָּעוֹלָם אֵינָן חֲשׁוּבִין לָהּ כְּלוּם, לָמָּה, שֶׁהִיא בַּת מֶלֶךְ.
כָּךְ הַנֶּפֶשׁ אִלּוּ הֵבֵאתָ לָהּ כָּל מַעֲדַנֵּי עוֹלָם אֵינָם כְּלוּם לָהּ, לָמָּה, שֶׁהִיא מִן הָעֶלְיוֹנִים.
TolstoyТолстой
Купец, женившись на царевне, построил ей дворец, накупил ей дорогих нарядов, приставил к ней сотни слуг, всячески стараясь веселить ее. Но царевна скучала и всё думала о своей царской породе. Так и душа в человеке. Окружи ее человек всеми земными удовольствиями, она скучает по своему дому, по тому началу — богу, от которого она вышла.
A merchant who had married a princess built her a palace, bought her a great many costly clothes, and set hundreds of servants about her, trying in every way to amuse her. But the princess pined and kept thinking of her royal blood. So it is with the soul in man. Let a man surround it with every earthly pleasure, and still it pines for its home, for that principle — God — from which it came.
From Kohelet Rabbah · reworded by Tolstoy .
Original · Hebrewמָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְעִירוֹנִי שֶׁנָּשָׂא בַּת מְלָכִים, אִם יָבִיא לָהּ כָּל מַה שֶּׁבָּעוֹלָם אֵינָן חֲשׁוּבִין לָהּ כְּלוּם, לָמָּה, שֶׁהִיא בַּת מֶלֶךְ.
כָּךְ הַנֶּפֶשׁ אִלּוּ הֵבֵאתָ לָהּ כָּל מַעֲדַנֵּי עוֹלָם אֵינָם כְּלוּם לָהּ, לָמָּה, שֶׁהִיא מִן הָעֶלְיוֹנִים.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньГорожанин, женившись на царевне, обставил ее блеском и славой, но напрасно: всё ей казалось мелочным, не стоящим внимания, так как она вечно помышляла о своем высоком происхождении.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Kohelet Rabbah, 6:7.
The parable on 'and yet the soul is not filled' (Eccl. 6:7) is in the Midrash, not the Talmud. The midrash's townsman (Thoughts of Wise Men, 1903: 'Горожанин') becomes a merchant, and Tolstoy adds the palace, the dresses, the hundred servants, and the princess's boredom; the midrash's soul is 'from the upper ones', Tolstoy's longs for 'по тому началу — богу, от которого она вышла'.
“Know then that you are a god” is dropped, and Cicero’s comparison, the mind ruling the body as the supreme god rules the world, becomes an inference: “there must also be that invisible force which rules the whole world.”
Original · translated by Francis Barham (1841), in the Bohn edition of C. D. Yonge
consider your body only, not yourself, as mortal. For it is not your outward form which constitutes your being, but your mind; not that substance which is palpable to the senses, but your spiritual nature.
TolstoyТолстой
Помни, что смертен не ты, а твое тело, что живо не твое тело, а дух в теле. Не тело твое заставляет твой дух понимать твою жизнь и жизнь мира, а дух, живущий в тебе, двигает, чувствует, вспоминает, предвидит, управляет и руководит твоим телом и твоими поступками. И как невидимая сила управляет твоим телом, так должна быть и та невидимая сила, которая управляет всем миром.
Remember that it is not you who are mortal, but your body; that it is not your body that lives, but the spirit in the body. It is not your body that makes your spirit understand your life and the life of the world; it is the spirit living in you that moves, feels, remembers, foresees, and rules and guides your body and your actions. And as an invisible force rules your body, so there must also be that invisible force which rules the whole world.
From De re publica VI · reworded by Tolstoy .
Original · Latin… non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest.
Deum te igitur scito esse, si quidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus, …
Source text: thelatinlibrary.comIn English · Francis Barham (1841), in the Bohn edition of C. D. Yonge, 1877… consider your body only, not yourself, as mortal. For it is not your outward form which constitutes your being, but your mind; not that substance which is palpable to the senses, but your spiritual nature.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De re publica VI (Somnium Scipionis), VI.24.26.
Africanus to Scipio in the Dream. Kept: not you but your body is mortal; the mind lives, feels, remembers, foresees, rules, and moves the body. Changed: "know then that you are a god" is dropped, and Cicero's comparison (the mind rules the body as the supreme god rules the world) becomes an inference: "so there must be an invisible power that rules the whole world". "Understand your life and the life of the world" is Tolstoy's.
Arnold’s “power, not ourselves, which makes for righteousness” loses “not ourselves” and becomes “that infinite which demands righteousness of us.”
Original
There is an enduring power, not ourselves, which makes for righteous- ness.
we rightly make the God of the Bible, as Israel made him, to be simply and solely
TolstoyТолстой
Бог — это то бесконечное, что требует от нас праведности.
God is that infinite which demands righteousness of us.
From Literature and Dogma: An Essay towards a Better Apprehension of the Bible · reworded by Tolstoy .
Matthew Arnold’s own wordsThere is an enduring power, not ourselves, which makes for righteousness.
… we rightly make the God of the Bible, as Israel made him, to be simply and solely …
Source text: archive.orgTolstoy’s own version · Letter to L. D. Urusov, 25 May, quoted in the Jubilee commentaryИ этот-то закон и ничто другое он называет богом и утверждает, что это самое и подразумевали Евреи под словом бог.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Literature and Dogma: An Essay towards a Better Apprehension of the Bible (1873), Popular Edition (London, Smith, Elder, 1883), Ch. II 'Aberglaube Invading', opening; Conclusion, p. 229.
Arnold's definition of God, repeated through the book, is 'the Eternal Power, not ourselves, that makes for righteousness'. Tolstoy drops 'not ourselves', renders 'the Eternal' as «то бесконечное» (that infinite), and turns 'makes for righteousness' into «требует от нас праведности» (demands righteousness of us). The change follows his own reading: writing to Urusov he described Arnold's God as a law that «требует порядка для мира, праведности для человека» (requires order for the world, righteousness for man).
A new world “sur lequel il régnera,” over which Christ will reign, becomes “a new world and … the establishment of the kingdom of God,” and Lamennais’s own sentence, “Ce monde nouveau, ce monde du vrai Christ n’est pas loin,” is put in Christ’s mouth: “not far off, says Christ.”
Original · French
de l'abus qu'on fera de son nom, et de l'établissement final de sa loi.
Et comment le reconnoîtra-t-on ? En jugeant de l'arbre par ses fruits.
Partout donc où ne sera point le mépris des choses de la terre, le détachement de soi, l'universelle miséricorde, l'amour qui détruit toute séparation, là ne sera point Jésus, là seront les faux prophètes, les faux Christs :
Ce monde nouveau, ce monde du vrai Christ n'est pas loin, car visiblement le vieux monde, le monde des faux Christs, des faux prophètes, s'en va.
TolstoyТолстой
Иисус, приближаясь к пределу своей жизни, занят преимущественно двумя вопросами: вопросом о том злоупотреблении, которое сделают из его имени, и об окончательном, после глубоких и разрушительных потрясений, утверждении его закона. Христос перед смертью говорил своим ученикам и всем людям, что явятся после него лже-христы и лже-пророки, и что надо остерегаться их, как бы они ни удивляли людей. Он говорит, что они будут могущественны и что могущество их соблазнит людей.
Он говорит о том, как будет можно узнать то, что учение их ложно. Узнать это можно по тому же, по чему мы узнаем хорошее дерево от дурного — по плодам. Если не будет в учении презрения к прелестям мира сего, не будет отречения от себя, не будет милосердия и любви ко всем без всякого разделения, везде, где этого не будет, не будет истинного христианского учения, а будут лже-христы и лже-пророки. И Христос говорит, что их будет много. Они будут являться один за другим до тех пор, пока не придет тот день и час, про который знает только отец небесный.
Но час этот придет, придет время, когда всё заколеблется в человеческих обществах, когда одни народы опрокинутся на другие, когда власти и силы начнут падать и сделается всеобщее смятение. Тогда-то, говорит Христос, и будет конец старого мира и начало нового мира и установления царства божия. И время этого нового мира недалеко, говорит Христос, потому что уже видно, что старый мир, мир лже-христов, лже-пророков уходит. И народы уже с радостью поднимают голову и оглядываются во все стороны, чтобы приветствовать пришествие царства божия.
Jesus, as he draws near the end of his life, is occupied chiefly with two questions: the question of the abuse that will be made of his name, and that of the final establishment of his law after deep and destructive upheavals. Before his death Christ told his disciples and all people that after him false Christs and false prophets would appear, and that they must beware of them, however much these might astonish people. He says that they will be mighty and that their might will lead people astray.
He tells how it will be possible to know that their teaching is false. It can be known by the same thing by which we tell a good tree from a bad one — by their fruits. If there is no contempt in the teaching for the allurements of this world, no renunciation of self, no mercy and love toward all without any distinction — wherever these are lacking, there will be no true Christian teaching, but there will be false Christs and false prophets. And Christ says that there will be many of them. They will appear one after another until there comes that day and hour which only the heavenly Father knows.
But that hour will come; the time will come when everything in human societies will be shaken, when nations will fall upon one another, when authorities and powers will begin to fall and there will be universal turmoil. Then, says Christ, will come the end of the old world and the beginning of a new world and of the establishment of the kingdom of God. And the time of this new world is not far off, says Christ, because it can already be seen that the old world, the world of false Christs and false prophets, is passing away. And the nations are already lifting their heads with joy and looking around on every side to greet the coming of the kingdom of God.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · French… de l'abus qu'on fera de son nom, et de l'établissement final de sa loi.
Et comment le reconnoîtra-t-on ? En jugeant de l'arbre par ses fruits.
Partout donc où ne sera point le mépris des choses de la terre, le détachement de soi, l'universelle miséricorde, l'amour qui détruit toute séparation, là ne sera point Jésus, là seront les faux prophètes, les faux Christs : …
Ce monde nouveau, ce monde du vrai Christ n'est pas loin, car visiblement le vieux monde, le monde des faux Christs, des faux prophètes, s'en va.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Mark, chapter XIII (Paris, 1846, second edition, pp. 177–178).
The whole reflection, retold. Tolstoy follows its order and most of its sentences, with these changes. He leaves out the apocalyptic signs (darkness spreading, the earth trembling, 'le soleil devient comme un sac de crin, et que la lune perd sa lumière'), and Jesus's long look 'depuis la mort sur le Golgotha jusqu'à l'apparition glorieuse dans les nuées'. 'L'avénement d'un monde nouveau sur lequel il régnera' (a new world over which he will reign) becomes «начало нового мира и установления царства божия». Lamennais's own sentence, 'Ce monde nouveau … n'est pas loin', is put in Christ's mouth («И время этого нового мира недалеко, говорит Христос»), and so is the coming of the end («Тогда-то, говорит Христос»). «И Христос говорит, что их будет много» stands for 'il y aura beaucoup … de faux Christs'. Signed «По Ламенэ». The scan's opening sentence is damaged ('pareil' for 'paraît'), so the first excerpt begins inside it. Earlier months' traces found no public-domain English of Les Évangiles.
Translation note. The words of Christ drawn on here are in Matthew 24 (false Christs and false prophets, v. 24; the day and hour that only the Father knows, v. 36) and Matthew 7:16–20 (a tree known by its fruits).
Emerson’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.” †
Original
I 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.
TolstoyТолстой
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.
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 .
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.
The ground of Socrates’ judgment, “a strict comparison drawn between myself and others,” becomes conscience: “my conscience tells me that this happiness is genuine.”
Original · translated by H. G. Dakyns
Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot.
To such conclusion I have come, not only in accidental intercourse with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day;
TolstoyТолстой
Я считаю, что нельзя лучше жить, как стараясь делаться лучше, и что нет большего удовольствия, как чувствовать, что действительно становишься лучше. Это — счастие, которое я не переставал испытывать до сих пор, и о том, что счастье это настоящее, говорит мне моя совесть.
I hold that one cannot live better than by trying to become better, and that there is no greater pleasure than to feel that one is really becoming better. This is a happiness I have not ceased to feel to this day, and my conscience tells me that this happiness is genuine.
From Xenophon, Memorabilia · reworded by Tolstoy .
Original · Ancient Greek… ἄριστα μὲν γὰρ οἶμαι ζῆν τοὺς ἄριστα ἐπιμελομένους τοῦ ὡς βελτίστους γίγνεσθαι, ἥδιστα δὲ τοὺς μάλιστα αἰσθανομένους ὅτι βελτίους γίγνονται.
… ἃ ἐγὼ μέχρι τοῦδε τοῦ χρόνου ᾐσθανόμην ἐμαυτῷ συμβαίνοντα, καὶ τοῖς ἄλλοις ἀνθρώποις ἐντυγχάνων καὶ πρὸς τοὺς ἄλλους παραθεωρῶν ἐμαυτὸν οὕτω διατετέλεκα περὶ ἐμαυτοῦ γιγνώσκων·
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot.
To such conclusion I have come, not only in accidental intercourse with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, IV.8.6–7.
Socrates to Hermogenes before his trial, as Xenophon reports him: "theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness"; such has been his lot until now, and he has judged so by comparing himself with others, as his friends judge of him. Tolstoy keeps the two clauses closely («нельзя лучше жить, как стараясь делаться лучше»; «нет большего удовольствия, как чувствовать, что действительно становишься лучше») and the happiness felt «до сих пор» (μέχρι τοῦδε τοῦ χρόνου). The ground of the judgement changes: Socrates' comparison of himself with other men, and his friends' opinion, become «о том, что счастье это настоящее, говорит мне моя совесть» (my conscience tells me this happiness is real). The passage is not in Thoughts of Wise Men (1903); the Russian intermediary was not found. Signed Socrates, the words are Xenophon's report of him.
To act “according to nature” becomes to act “in accordance with his higher nature,” and it is “the higher, divine nature of your soul” that bids you do good to others.
Original · translated by George Long
No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.
TolstoyТолстой
Никто никогда не уставал доставлять себе всевозможные блага. Но ведь величайшее благо, которое человек может себе доставить, это — действовать сообразно с своей высшей природой, а высшая, божественная природа твоей души велит тебе не уставая делать добро другим, как высшее благо для самого себя.
No one has ever grown tired of procuring for himself every possible good. And yet the greatest good a man can procure for himself is to act in accordance with his higher nature; and the higher, divine nature of your soul bids you do good to others without tiring, as the highest good for yourself.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΟὐδεὶς κάμνει ὠφελούμενος, ὠφέλεια δὲ πρᾶξις κατὰ φύσιν·μὴ οὖν κάμνε ὠφελούμενος, ἐν ᾧ ὠφελεῖς.
Source text: raw.githubusercontent.comIn English · George Long, 1862No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНикто никогда не уставал доставлять себе всевозможные блага. Но ведь величайшее благо, которое человек может себе доставить, это — действовать сообразно с законом своего разума, а закон этот велит тебе, не уставая, делать добро другим, как высшее благо для самого себя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.74.
From Thoughts of Wise Men (1903), May 5, revised. Marcus: "No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others." The 1903 text already expands it: the greatest good a man can get himself is «действовать сообразно с законом своего разума, а закон этот велит тебе, не уставая, делать добро другим, как высшее благо для самого себя». For the Circle Tolstoy changed «законом своего разума, а закон этот» (the law of one's reason, and this law) to «своей высшей природой, а высшая, божественная природа твоей души» (one's higher nature, and the higher, divine nature of your soul). Marcus's word is nature (κατὰ φύσιν), with nothing higher or divine about it, and his "what is useful" (ὠφέλεια) is «величайшее благо» (the greatest good) in both Russian versions. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
“God exists, because we exist” gains “if only,” and the next sentence has no counterpart in the chapter: “Call it God or what you will,” there is “a life in us not created by us but bestowed on us.” †
Original · translated by Emilie Ashurst Venturi
God exists, because we exist. God lives in our conscience, in the conscience of Humanity.
TolstoyТолстой
Бог уже потому существует, что мы существуем. Называйте это богом или как хотите, но бесспорно то, что в нас есть жизнь, не созданная нами, а дарованная нам, и источник ее называйте богом или как хотите.
God exists, if only because we exist. Call it God or what you will, but it is beyond dispute that there is a life in us not created by us but bestowed on us; and call its source God or what you will.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianDio esiste, perchè noi esistiamo. Dio vive nella nostra coscienza, nella coscienza dell'Umanità, nell'Universo che ci circonda.
… voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita e la vita degli esseri che vi stanno intorno …
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862God exists, because we exist. God lives in our conscience, in the conscience of Humanity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter II, «Dio», London, 1860, pp. 18–20; Venturi's English, chapter II.
The first sentence is Mazzini's 'Dio esiste, perchè noi esistiamo', with «уже» added ('God exists already because we exist'). The rest has no counterpart in the chapter: «Называйте это богом или как хотите, но бесспорно то, что в нас есть жизнь, не созданная нами, а дарованная нам» ('call it God or what you will, but undeniably there is in us a life not made by us but given to us'). The nearest is two pages on, 'voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita' (you worship him, even without naming him, whenever you feel your own life). The wording of the second sentence may be Nikiforov's (Избранные мысли Иосифа Мадзини, Посредник, 1905, not seen) or Tolstoy's own.
The soul that “has arrived at the free æther, which is, if I may so say, its proper, its own habitation” becomes one “united with him of whom it feels itself a part”: the heaven becomes a person, and the soul a part of him; the body, “a place which, as it were, does not belong to it,” becomes “a foreign land.”
Original · translated by C. D. Yonge
For my own part, when I reflect on the nature of the soul, it appears to me a far more perplexing and obscure question to determine what is its character while it is in the body--a place which, as it were, does not belong to it--than to imagine what it is when it leaves it, and has arrived at the free æther, which is, if I may so say, its proper, its own habitation.
TolstoyТолстой
Когда думаешь о свойствах души, то гораздо труднее понять, что такое душа, заключенная в теле, где она живет, как в чужой стране, чем то, что она такое, когда она освободится от тела и соединится с тем, кого она себя чувствует частью.
When you think about the properties of the soul, it is far harder to understand what the soul is while enclosed in the body, where it lives as in a foreign land, than what it is when it has been freed from the body and united with him of whom it feels itself a part.
From Tusculanae Disputationes · reworded by Tolstoy .
Original · Latin… mihi quidem naturam animi intuenti multo difficilior occurrit cogitatio, multo obscurior, qualis animus in corpore sit tamquam alienae domi, quam qualis, cum exierit et in liberum caelum quasi domum suam venerit.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1877For my own part, when I reflect on the nature of the soul, it appears to me a far more perplexing and obscure question to determine what is its character while it is in the body--a place which, as it were, does not belong to it--than to imagine what it is when it leaves it, and has arrived at the free æther, which is, if I may so say, its proper, its own habitation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tusculanae Disputationes, I.51.
A free rendering, as «По Цицерону» (after Cicero) says. Cicero: to him, considering the nature of the soul, it is much harder and more obscure to think what the soul is like in the body, "as in another's house" (tamquam alienae domi), than what it is like when it has gone out and come "into the free heaven, as into its own home" (in liberum caelum quasi domum suam). Tolstoy keeps the comparison, makes "another's house" «как в чужой стране» (as in a foreign land), and replaces the free heaven, the soul's own home, with «соединится с тем, кого она себя чувствует частью» (unites with him of whom it feels itself a part): the heaven becomes a person, and the soul a part of him. Not in Ramage, and not in Thoughts of Wise Men (1903).
The prayer Epictetus calls “the only way of escaping from slavery,” Cleanthes’ “Lead me, O Zeus,” gives way to what it asks: “in everything in which you know the will of God you have no will of your own, but do only what he wants.”
Original · translated by George Long
But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action (ὁρμήν) in obedience to God.
This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul
TolstoyТолстой
Только когда истинно, от всей души скажешь, что во всем том, в чем ты знаешь волю бога, ты не имеешь своей, а делаешь только то, что он хочет, только тогда ты сделаешься вполне свободным.
Only when you say truly, with all your soul, that in everything in which you know the will of God you have no will of your own, but do only what he wants — only then will you become entirely free.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… προσκατατέταχά μου τὴν ὁρμὴν τῷ θεῷ. θέλει μʼ ἐκεῖνος πυρέσσειν· κἀγὼ θέλω.
… αὕτη ἡ ὁδὸς ἐπʼ ἐλευθερίαν ἄγει, αὕτη μόνη ἀπαλλαγὴ δουλείας, …
Source text: raw.githubusercontent.comIn English · George Long, 1877But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action (ὁρμήν) in obedience to God.
This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты можешь сказать по правде и от всего сердца: Господи, боже мой! веди меня туда, куда ты хочешь, — тогда только ты избавишься от рабства и сделаешься истинно свободным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.131; IV.1.89.
Reworked from Thoughts of Wise Men (1903), April 14: «Когда ты можешь сказать по правде и от всего сердца: Господи, боже мой! веди меня туда, куда ты хочешь, — тогда только ты избавишься от рабства и сделаешься истинно свободным». That follows Discourses IV.1.131: "This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul" Cleanthes' prayer, "Lead me, O Zeus, and thou O Destiny, the way that I am bid by you to go"; the 1903 text makes Zeus «Господи, боже мой». For the Circle Tolstoy replaces the prayer with what it asks, in words close to IV.1.89 ("I have placed my movements towards action in obedience to God"; he wills that I have fever, and I will it too): «во всем том, в чем ты знаешь волю бога, ты не имеешь своей, а делаешь только то, что он хочет» (in all in which you know God's will you have none of your own and do only what he wants), and the escape from slavery becomes «только тогда ты сделаешься вполне свободным» (only then will you become wholly free). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.
The first man, who “делается побежденным натурою, силою вещей,” is defeated by nature, by the force of things, becomes one who “submits to the force of things, that is, to the law and will of God,” and the second view, “мысленный, об’ективный, мировой, божеский,” mental, objective, universal, divine, becomes “spiritual.”
Original · Russian
Есть между людьми два взгляда на жизнь. Одни смот- рят на жизнь со стороны чувственной, личной, суб'ек- тивной своей, полагая, что мир устроен для них и что Бог выдуман на потребу человеку, и возмущаются бес- смысленными страданиями и бессмысленной смертью.
Другие имеют взгляд на жизнь противоположный, мыс- ленный, об'ективный, ^мировой, божеский, по которому наоборот человек живет для мира, человек для Бога и по которому ясно и разумно, что если человек стра- дает и умирает, то стало быть так надо для жизни ми- ра, так угодно Богу.
По первому чувственному взгляду человек, не желая быть побежденным борется, встречает от всюду неудачи, огорчения, утомление, пресыщение и болезни и напол- нивши жизнь страданием (нужным собственно для не- го самого) в конце концов делается побежденным на- турою, силою вещей, т. е. достигает положенной одной и той же цели бессознательно, невольно, как раб на цепи с гораздо большим трудом и с гораздо меньшим благом для себя.
А радости жизни, радости и блага не искуствен- ныя, а настоящие, природные и потому самые дрого- ценные, даются равно всем независимо от взгляда; и как по первому взгляду пользуются ими люди, так не отнимаются они от людей и по второму взгляду на Жизнь;
TolstoyТолстой
Есть между людьми два взгляда на жизнь. Одни смотрят на жизнь со стороны чувственной, личной, полагая, что мир устроен для них и что бог выдуман на потребу человеку, и возмущаются бессмысленными страданиями и бессмысленной смертью. Другие имеют взгляд на жизнь противоположный, духовный, по которому, наоборот, человек живет для мира, для бога и по которому ясно, что если человек страдает и умирает, то, стало быть, так надо для жизни мира, так угодно богу. По этому второму взгляду есть смысл и нашего рождения, и нашей страдальческой жизни, и нашей страдальческой смерти; по этому взгляду мир устроен разумно и целесообразно, тогда как по первому взгляду всё бессмысленно и нецелесообразно.
И, сообразно этим двум взглядам на жизнь, люди двумя путями приходят к истине, к одной цели. По первому, чувственному взгляду человек, не желая быть побежденным, борется, встречает отовсюду неудачи, огорчения, утомление, пресыщение и болезни, наполняет жизнь страданием, но в конце концов покоряется силе вещей, т. е. закону и воле бога, покоряется бессознательно, невольно, как раб на цепи, с гораздо большим трудом и с гораздо меньшим благом для себя. По второму же, божескому взгляду человек сознательно идет навстречу истине и, как разумное дитя небесного отца, отца истины, обходит мимо все те страдания, которые составляют удел бессознательного раба на цепи. А радости жизни, радости и блага не искусственные, а настоящие, природные и потому самые драгоценные, даются равно всем, независимо от взгляда; и как по первому взгляду пользуются ими люди, так не отнимаются они от людей и по второму взгляду на жизнь.
There are two views of life among people. Some look at life from the sensual, personal side, supposing that the world is arranged for them and that God was invented to serve man’s needs, and they are indignant at senseless sufferings and senseless death. Others hold the opposite view of life, a spiritual one, by which, on the contrary, man lives for the world, for God, and by which it is clear that if a man suffers and dies, then this must be needed for the life of the world, this must be pleasing to God. By this second view there is meaning in our birth, and in our life of suffering, and in our death of suffering; by this view the world is ordered rationally and purposefully, whereas by the first view everything is senseless and purposeless.
And in accordance with these two views of life, people come by two paths to the truth, to one goal. By the first, sensual view, man, not wishing to be defeated, struggles, meets on every side with failures, griefs, weariness, satiety, and illnesses, fills his life with suffering, but in the end submits to the force of things, that is, to the law and will of God; he submits unconsciously, involuntarily, like a slave on a chain, with far greater toil and with far less good for himself. By the second, divine view, man consciously goes to meet the truth and, as a rational child of the heavenly Father, the Father of truth, passes by all those sufferings that make up the lot of the unconscious slave on a chain. And the joys of life, joys and goods that are not artificial but real, natural, and therefore the most precious, are given equally to all, whatever their view; and as people enjoy them by the first view, so they are not taken from people by the second view of life either.
Buka.
From Кому служить? · reworded by Tolstoy .
Original · RussianЕсть между людьми два взгляда на жизнь. Одни смотрят на жизнь со стороны чувственной, личной, суб'ективной своей, полагая, что мир устроен для них и что Бог выдуман на потребу человеку, и возмущаются бессмысленными страданиями и бессмысленной смертью.
Другие имеют взгляд на жизнь противоположный, мысленный, об'ективный, ^мировой, божеский, по которому наоборот человек живет для мира, человек для Бога и по которому ясно и разумно, что если человек страдает и умирает, то стало быть так надо для жизни мира, так угодно Богу.
По первому чувственному взгляду человек, не желая быть побежденным борется, встречает от всюду неудачи, огорчения, утомление, пресыщение и болезни и наполнивши жизнь страданием (нужным собственно для него самого) в конце концов делается побежденным натурою, силою вещей, т. е. достигает положенной одной и той же цели бессознательно, невольно, как раб на цепи с гораздо большим трудом и с гораздо меньшим благом для себя.
А радости жизни, радости и блага не искуственныя, а настоящие, природные и потому самые дрогоценные, даются равно всем независимо от взгляда; и как по первому взгляду пользуются ими люди, так не отнимаются они от людей и по второму взгляду на Жизнь; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Кому служить? (printed Burgas, then Moscow, 1920), pp. 107–109 or thereabouts of the Moscow printing (between the printed page numbers 105 and 111, which the scan loses in between), with a page-foot note on Mark 10:27 left out by Tolstoy.
Arkhangelsky's two paragraphs, shortened, with one idea added. Cut: «суб'ективной своей» (subjective, one's own) of the first view; the second view's «мысленный, об'ективный, мировой, божеский» (mental, objective, universal, divine) becomes «духовный» (spiritual); «удивительно, непостижимо разумно» (wonderfully, incomprehensibly rationally) becomes «разумно» (rationally); the closing question «Не ясно-ли, что тот первый взгляд сам безсмыслен» (is it not clear that the first view is itself senseless?) and the author's page-foot retelling of the rich young man (Mark 10:17–27); «(нужным собственно для него самого)» (needed, in fact, for himself) of the sufferings; and the last clause, on the man who poisons his life by the thirst for pleasure. Added: where Arkhangelsky's first man “is in the end defeated by nature, by the force of things, that is, reaches the one and the same appointed goal” (делается побежденным натурою, силою вещей, т. е. достигает положенной одной и той же цели), Tolstoy's «покоряется силе вещей, т. е. закону и воле бога, покоряется» (submits to the force of things, that is, to the law and will of God). The passage leads directly into 4-19.5 in the same book. The 1920 text is dated 1906, and Tolstoy read the work in manuscript in 1897 and 1904 (Jubilee vol. 42 commentary), so a difference may be the author's later revision. Quoted from the microfilm OCR with its errors («^мировой», «искуствен-ныя», «дрого-ценные»). No English translation is known.
The “reverend preacher” whose words send the seeker to look within is himself within: “This preacher was in my own soul”; “who revealed the truth to me” is added.
Original · translated by E. H. Palmer
All the earth I'd wandered over seeking still the beacon light, Never tarried in the daytime, never sought repose at night ; Till I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.
TolstoyТолстой
Я обошел всю землю, отыскивая руководящий свет. Я без отдыха искал его и днем и ночью, и, наконец, я услыхал проповедника, который открыл мне истину. Проповедник этот был в моей душе, и тот свет, который я искал по всему миру, был во мне.
I went over the whole earth in search of a guiding light. I sought it without rest, day and night, and at last I heard a preacher who revealed the truth to me. This preacher was in my own soul, and the light I had sought throughout the world was within me.
From Oriental Mysticism · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyTill I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.
Source text: archive.orgIn English · E. H. Palmer, 1867All the earth I'd wandered over seeking still the beacon light, Never tarried in the daytime, never sought repose at night ; Till I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Oriental Mysticism (1867), Part II, ch. V, Of the Four Universal Sources, end, p. 42; Conway (1874), no. CXXXIV, Inner Light, p. 82.
Palmer's four lines, through Conway, retold in prose and changed at the end: 'All the earth I'd wandered over, seeking still the beacon light, Never tarried in the daytime, never sought repose at night; Till I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.' In Palmer a preacher's teaching sends the seeker to look within; Tolstoy makes the preacher himself inward: «Проповедник этот был в моей душе» (that preacher was in my soul), and adds «который открыл мне истину» (who revealed the truth to me) for 'all the mystery declare'. Palmer's chapter ends on it after 'if the Traveller then would know God, he must look into his own heart'. Palmer names no poet, and the Persian was not found. Conway's margin, 'Persian. Sufi.', gave the printed signature «Персидский Суфи»; «Суфийская мудрость» is the Jubilee editors' correction.
“Can any man injure your will” becomes “Can anyone harm your soul?”, “These slaves” drop out, and Tolstoy adds that what is truly his is that “by which alone I live.” †
Original · translated by George Long
would you have me to be despised?—By whom? by those who know you? and how shall those who know you despise a man who is gentle and modest?
What is that to you? For no other artisan cares for the opinion of those who know not his art.
Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you?
and laugh at those chiefly who think that they can harm you? These slaves, you can say, know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine.
TolstoyТолстой
Ты боишься, что тебя будут презирать за твою кротость, но люди справедливые не могут презирать тебя за это, а до других людей тебе дела нет, — не обращай внимания на их суждения. Не станет же искусный столяр огорчаться тем, что человек, ничего не понимающий в столярном деле, не одобряет его хорошей работы.
Не думай, что злые люди могут повредить тебе. Разве может кто-нибудь повредить твоей душе? Так чем же ты смущаешься?
Я смеюсь про себя над теми, которые думают, что они могут повредить мне: они не знают, ни кто я, ни того, в чем я полагаю добро и зло; они не знают, что они не могут даже прикоснуться до того, что есть воистину мое и чем одним я живу.
You are afraid that you will be despised for your meekness; but just people cannot despise you for it, and other people are no concern of yours — pay no attention to their judgments. Surely a skilled carpenter will not be distressed because a man who understands nothing of carpentry does not approve of his good work.
Do not think that wicked people can harm you. Can anyone harm your soul? So what is troubling you?
I laugh to myself at those who think they can harm me: they do not know who I am, nor where I place good and evil; they do not know that they cannot even touch what is truly mine and by which alone I live.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ὑπὸ εἰδότων; καὶ πῶς καταφρονήσουσιν εἰδότες τοῦ πρᾴου, τοῦ αἰδήμονος; ἀλλʼ ὑπὸ τῶν ἀγνοούντων; τί σοι μέλει; οὔ τινι γὰρ ἄλλῳ τεχνίτῃ τῶν ἀτέχνων.
… δύναταί τις τὴν προαίρεσιν τὴν σὴν βλάψαι ἢ κωλῦσαι ταῖς προσπιπτούσαις φαντασίαις χρῆσθαι ὡς πέφυκεν;
… τί οὖν ἔτι ταράσσῃ καὶ φοβερὸν σαυτὸν θέλεις ἐπιδεικνύειν;
… ἀνδράποδα ταῦτα οὐκ οἶδεν οὐδὲ τίς εἰμὶ οὐδὲ ποῦ μου τὸ ἀγαθὸν καὶ τὸ κακόν· οὐ πρόσοδος αὐτοῖς πρὸς τὰ ἐμά.
Source text: raw.githubusercontent.comIn English · George Long, 1877… would you have me to be despised?—By whom? by those who know you? and how shall those who know you despise a man who is gentle and modest?
What is that to you? For no other artisan cares for the opinion of those who know not his art.
Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you?
… and laugh at those chiefly who think that they can harm you? These slaves, you can say, know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньНе станет же искусный столяр огорчаться тем, что человек, ничего не понимающий в столярном деле, не одобряет его хорошей работы.
Я смеюсь про себя над теми, которые думают, что они могут повредить мне: они не знают, ни кто я, ни того, в чем я полагаю добро и зло; они не знают, что они не могут даже прикоснуться до того, что есть воистину мое и чем одним я живу.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.5.22–24.
Word for word from Thoughts of Wise Men (1903), April 7, three paragraphs drawn from one passage of Discourses IV.5, in order. Epictetus answers a man afraid of being despised for not fighting back: by those who know you? how will they despise a gentle and modest man? by those who do not? "What is that to you? For no other artisan cares for the opinion of those who know not his art." Those who know become «люди справедливые» (just people), and the artisan a skilled carpenter judged by a man ignorant of carpentry. Then: "Can any man injure your will (προαίρεσις)? ... Why then are you still disturbed?", where the will becomes «душа» (the soul) and the harm is «злые люди» (evil people). Last, "laugh at those chiefly who think that they can harm you: these slaves know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine": Tolstoy puts it in the first person, «Я смеюсь про себя» (I laugh to myself), drops "these slaves", and adds «чем одним я живу» (by which alone I live). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.
“By what descendeth on the heart” becomes “Because he is in my heart”: what comes down upon the heart becomes God dwelling in it.
Original · translated by Mulla Firuz bin Kaus, with Jonathan Duncan
Thou wilt be asked. By what dost thou know God.
Say, By what descendeth on the heart.
Say unto mankind, Look not upon the Self- Existent with this eye : ask for another eye.
True Self-knowledge is knowledge of God
TolstoyТолстой
У тебя спросят: почему ты знаешь бога? Отвечай: потому что он в моем сердце. Если бы это была неправда, люди были бы совершенно беспомощны. Смотри на самосущего не этими твоими глазами, а глазами твоего сердца. Разве может знать бога тот, кто не знает сам себя? Истинное самосознание есть знание бога.
You will be asked: How do you know God? Answer: Because he is in my heart. If this were not true, people would be utterly helpless. Look on the Self-existent not with these eyes of yours, but with the eyes of your heart. Can one who does not know himself know God? True self-consciousness is the knowledge of God.
From The Desatir, Book of the Prophet Jemshid · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyThou wilt be asked, ' By what dost thou know God '? ' Say, ' By what descendeth on the heart, ' For could that be proved false, souls would be utterly helpless.
Say unto mankind, ' Look not upon the self-existent with this eye ; ask for another eye — the eye of the heart.
How can he who knoweth not himself know the Lord ?
True self-knowledge is knowledge of God …
Source text: archive.orgIn English · Mulla Firuz bin Kaus, with Jonathan Duncan, 1818Thou wilt be asked. By what dost thou know God.
Say, By what descendeth on the heart.
Say unto mankind, Look not upon the Self- Existent with this eye : ask for another eye.
True Self-knowledge is knowledge of God …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Desatir, Book of the Prophet Jemshid, vv. 48-50, 69 (with its commentary), 78-79; Conway (1874), no. LX, The Heart, p. 39.
Conway's section from the Book of Jemshid, shortened and changed at its centre. Conway: 'Thou wilt be asked, "By what dost thou know God?" Say, "By what descendeth on the heart." For could that be proved false, souls would be utterly helpless.' Tolstoy: «почему ты знаешь бога? Отвечай: потому что он в моем сердце» (because he is in my heart): knowledge that descends on the heart becomes God dwelling in it, and 'souls' becomes «люди» (people). He leaves out Conway's next three sentences (the hidden knowledge that would make men tremble, the shining of knowledge, 'O Jemshid! thou seest God in his servant'), then keeps 'Look not upon the self-existent with this eye; ask for another eye, the eye of the heart' as «глазами твоего сердца» (with the eyes of your heart), and 'How can he who knoweth not himself know the Lord? True self-knowledge is knowledge of God' closely. Conway took 'the eye of the heart' from the Desatir's commentary on v. 69. On the Desatir, see 5-3.5.
“As thy nature wills” becomes “as your conscience requires,” and throwing away the thought of how you will seem becomes “If you do not pass for a sage, so much the better”; “do not grieve over it” is added. †
Original · translated by George Long
This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy.
Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher;
If then thou hast truly seen where the matter lies, throw away the thought, How thou shall seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills.
TolstoyТолстой
Если твое самолюбие страдает при воспоминании о том, что в былое время ты пренебрегал мудростью, не жил, как живут мудрецы, и едва ли заслужишь славу мудреца, то не тужи об этом. Если ты не прослывешь за мудреца, тем лучше. Будь доволен, если можешь теперь, сейчас же, начать жить так, как того требует твоя совесть.
If your self-regard suffers when you recall that in times past you neglected wisdom, did not live as sages live, and will hardly earn the renown of a sage, do not grieve over it. If you do not pass for a sage, so much the better. Be content if you can now, at once, begin to live as your conscience requires.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΚαὶ τοῦτο πρὸς τὸ ἀκενόδοξον φέρει, ὅτι οὐκέτι δύνασαι τὸν βίον ὅλον ἢ τόν γε ἀπὸ νεότητος φιλόσοφον βεβιωκέναι, ἀλλὰ πολλοῖς τε ἄλλοις καὶ αὐτὸς σεαυτῷ δῆλος γέγονας πόρρω φιλοσοφίας ὤν.
… πέφυρσαι οὖν, ὥστε τὴν μὲν δόξαν τὴν τοῦ φιλοσόφου κτήσασθαι οὐκέτι σοι ῥᾴδιον·
… εἴπερ οὖν ἀληθῶς ἑώρακας ποῦ κεῖται τὸ πρᾶγμα, τὸ μὲν τί δόξεις ἄφες, ἀρκέσθητι δέ, εἰ κἂν τὸ λοιπὸν τοῦ βίου ὅσον δήποτε, ὡς ἡ σὴ φύσις θέλει, βιώσῃ.
Source text: raw.githubusercontent.comIn English · George Long, 1862This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy.
Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; …
If then thou hast truly seen where the matter lies, throw away the thought, How thou shall seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли твое самолюбие страдает при воспоминании о том, что в былое время ты пренебрегал мудростью, не жил, как живут мудрецы, и едва ли стяжаешь себе славу мудреца, то не тужи об этом. Если ты не прослывешь за мудреца, тем лучше. Будь доволен, если можешь теперь, сейчас же, начать жить так, как того требует совесть твоя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.1.
From Thoughts of Wise Men (1903), June 25, with «заслужишь славу мудреца» (earn the fame of a sage) for «стяжаешь себе славу мудреца» (win yourself the fame of a sage) and «твоя совесть» for «совесть твоя». Marcus: "this too helps against vainglory, that you can no longer have lived your whole life, or your life from youth, as a philosopher; to many others and to yourself it is plain that you are far from philosophy. You are in disarray, so that the reputation of a philosopher is no longer easy for you to win ... throw away the thought of how you will seem, and be content if you live the rest of your life, however long, as your nature wills." Tolstoy keeps the past neglect of wisdom and the lost reputation, makes vainglory «самолюбие» (self-love), and adds «то не тужи об этом» (then do not grieve over it). "Throw away the thought of how you will seem" becomes «Если ты не прослывешь за мудреца, тем лучше» (if you are not reputed a sage, so much the better). Marcus's "as your nature wills" (ὡς ἡ σὴ φύσις θέλει) becomes «как того требует твоя совесть» (as your conscience requires), and "the rest of your life" «теперь, сейчас же, начать жить» (to begin to live now, at once). The rest of the chapter, on where the good life is to be found, is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
“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.”
Original
But 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.
TolstoyТолстой
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.
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 .
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.
The price of true freedom, to “endure torture, and exile, and scourging,” gives way to words of Tolstoy’s own: “You must unite your will with the will of God,” and desiring “only what God desires, truth and love, you cannot be unfree”; the cities that perished for a false liberty are dropped.
Original · translated by George Long
For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished: and will you not for the sake of the true and unassailable and secure liberty give back to God when he demands them the things which he has given?
Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging and in a word to give up all which is not your own?
If you will not, you will be a slave among slaves, even if you be ten thousand times a consul; and if you make your way up to the Palace (Caesar’s residence), you will no less be a slave;
TolstoyТолстой
Чтобы сделаться истинно свободным, ты должен всегда быть готовым отдать богу то, что ты от него получил. Ты должен соединить свою волю с волей бога. Только в том, что противно воле бога, человек может быть несвободен. Желая же только того, чего желает бог: правды, любви, ты не можешь быть несвободен. Нет такого положения, в котором ты бы не мог проявить правду и любовь, и потому нет того положения, в котором ты бы мог быть лишен свободы. Если же ты не хочешь этого, то ты на всю жизнь останешься рабом между рабами, хотя бы у тебя и были всевозможные мирские почести, хотя бы ты и сделался самим царем.
To become truly free, you must always be ready to give back to God what you have received from him. You must unite your will with the will of God. Only in what is contrary to the will of God can man be unfree. Desiring only what God desires, truth and love, you cannot be unfree. There is no situation in which you could not show truth and love, and therefore there is no situation in which you could be deprived of freedom. But if you do not want this, you will remain all your life a slave among slaves, even if you have every worldly honor, even if you become king yourself.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ὑπὲρ τῆς νομιζομένης ἐλευθερίας ταύτης οἱ μὲν ἀπάγχονται, οἱ δὲ κατακρημνίζουσιν αὑτούς, ἔστι δʼ ὅτε καὶ πόλεις ὅλαι ἀπώλοντο·
… ἀπαιτοῦντι τῷ θεῷ ἃ δέδωκεν οὐκ ἐκστήσῃ;
… οὐχ, ὡς Πλάτων λέγει, μελετήσεις οὐχὶ ἀποθνῄσκειν μόνον, ἀλλὰ καὶ στρεβλοῦσθαι καὶ φεύγειν καὶ δέρεσθαι καὶ πάνθʼ ἁπλῶς ἀποδιδόναι τἀλλότρια;
… ἔσει τοίνυν δοῦλος ἐν δούλοις, κἂν μυριάκις ὑπατεύσῃς, κἂν εἰς τὸ παλάτιον ἀναβῇς, οὐδὲν ἧττον·
Source text: raw.githubusercontent.comIn English · George Long, 1877For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished: and will you not for the sake of the true and unassailable and secure liberty give back to God when he demands them the things which he has given?
Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging and in a word to give up all which is not your own?
If you will not, you will be a slave among slaves, even if you be ten thousand times a consul; and if you make your way up to the Palace (Caesar’s residence), you will no less be a slave; …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньПомни, что если ты на самом деле хочешь сделаться истинно свободным, то ты должен всегда быть готовым отдать богу то, что ты от него получил. Ты должен быть готов не только к смерти, но и к самым мучительным страданиям и пыткам.
Как часто бывало, что целые города и народы отдавали свою жизнь не за истинную, а за ложную мирскую свободу; сколько людей убивали себя, желая освободить себя от тягостной им жизни. Если даже ложное благо достигается такими жертвами, то что удивительного в том, что истинная свобода достается не без хлопот и телесных страданий.
А если ты не хочешь заплатить такую цену за твою свободу, то ты на всю жизнь останешься рабом между рабами, хотя бы у тебя и были всевозможные мирские почести, хотя бы ты и сделался самим цезарем.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.171–173.
Tolstoy's reworking of his own version in Thoughts of Wise Men (1903), May 19, signed «Эпиктет», which follows Discourses IV.1.171–173 closely: be ready to give back to God what you received from him, not only to die but to suffer torture ("as Plato says, study not to die only, but also to endure torture, and exile, and scourging"); whole cities and peoples gave their lives for a false freedom and men killed themselves ("For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished"); if you will not pay the price, you will be "a slave among slaves, even if you be ten thousand times a consul", which 1903 renders «хотя бы у тебя и были всевозможные мирские почести, хотя бы ты и сделался самим цезарем» (though you had every worldly honour, though you became Caesar himself). For the Circle Tolstoy keeps the first clause (shortened: «Чтобы сделаться истинно свободным, ты должен всегда быть готовым отдать богу то, что ты от него получил») and the close, with «Если же ты не хочешь этого» (if you do not want this) for «А если ты не хочешь заплатить такую цену за твою свободу» (if you do not want to pay such a price for your freedom) and «царем» (king) for «цезарем», and puts his own words in place of the middle: «Ты должен соединить свою волю с волей бога. Только в том, что противно воле бога, человек может быть несвободен. Желая же только того, чего желает бог: правды, любви, ты не можешь быть несвободен» (you must unite your will with God's will; only in what is against God's will can a man be unfree; wishing only what God wishes, truth and love, you cannot be unfree), and that there is no situation in which one cannot show truth and love, and so none in which one can be deprived of freedom. Torture, the cities, and the suicides are dropped. The joining of wills is Epictetus's thought elsewhere (IV.1.89: "whatever God wills, a man also shall will"), but truth and love as what God wills are Tolstoy's. The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen.
“The universal nature” becomes “Providence,” which “sends” to each creature what is useful to it. †
Original · translated by George Long
That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it.
TolstoyТолстой
Всякому созданию полезно не только всё то, что посылается ему провидением, но и в то самое время, когда оно посылается.
Not only is everything that Providence sends to any creature useful to it, but it is useful at the very time when it is sent.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΣυμφέρει ἑκάστῳ ὃ φέρει ἑκάστῳ ἡ τῶν ὅλων φύσις, καὶ τότε συμφέρει ὅτε ἐκείνη φέρει.
Source text: raw.githubusercontent.comIn English · George Long, 1862That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсякому созданию полезно не только всё то, что посылается ему провидением, но и в то самое время, когда оно посылается.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.20.
Word for word from Thoughts of Wise Men (1903), January 14. Marcus: "That is for the good of each thing, which the universal nature (ἡ τῶν ὅλων φύσις, the nature of the whole) brings to each. And it is for its good at the time when nature brings it." The Russian keeps the thought and its second half («и в то самое время, когда оно посылается») and gives the giver as «провидением» (providence) in place of the nature of the whole; for a Stoic the two are one, but the Russian makes nature a personal providence that "sends". The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. Whether «провидение» is Urusov's word was not checked.
Ahuramazda becomes “God,” and it is God, where Haug has the beneficent spirit, who “manifests himself in the best thoughts”; “perfection and immortality” become “prosperity and eternity,” and “wealth and devotion” are dropped.
Original · translated by Martin Haug, Essays on the Sacred Language, Writings, and Religion of the Parsis, 2nd ed., ed. E. W. West (London, Trübner, 1878)
Ahuramazda gives through the beneficent
appearing in the best thought, and in rectitude of action and speech, to this world (universe), perfection (Haurvatat) and immortality (Ameretat), wealth (Khshathra) and devotion (Armaiti).
TolstoyТолстой
Бог проявляется в лучших мыслях, в правде речи, в искренности поступка и духом своим дает благоденствие и вечность миру.
God manifests himself in the best thoughts, in the truth of speech, in the sincerity of deeds, and by his spirit gives the world prosperity and eternity.
From Yasna 47 · reworded by Tolstoy .
In English · Martin Haug, Essays on the Sacred Language, Writings, and Religion of the Parsis, 2nd ed., ed. E. W. West (London, Trübner, 1878), 1878Ahuramazda gives through the beneficent …
… appearing in the best thought, and in rectitude of action and speech, to this world (universe), perfection (Haurvatat) and immortality (Ameretat), wealth (Khshathra) and devotion (Armaiti).
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Yasna 47 (Gatha Spenta Mainyu), Yasna 47.1; Haug, Essays on the Sacred Language, Writings, and Religion of the Parsis (2nd ed., 1878), p. 167, 'The Last Three Gathas'.
The opening verse of the Gatha Spenta Mainyu, Yasna 47.1, in Martin Haug's English: 'Ahuramazda gives through the beneficent spirit, appearing in the best thought, and in rectitude of action and speech, to this world (universe), perfection (Haurvatat) and immortality (Ameretat), wealth (Khshathra) and devotion (Armaiti).' Tolstoy's sentence follows Haug's reading: 'to this world' gives «миру», and 'appearing in the best thought' gives «проявляется в лучших мыслях». He names God for Ahuramazda and makes God, where Haug has the spirit, the one who appears; 'rectitude of action and speech' becomes two phrases, «в правде речи, в искренности поступка» (in truth of speech, in sincerity of deed); 'perfection and immortality' become «благоденствие и вечность» (welfare and eternity); 'wealth and devotion' are dropped. L. H. Mills's English (Sacred Books of the East 31, 1887), in which Ahura Mazda gives 'Universal Weal and Immortality' 'to this (man, His chosen saint)', is further from Tolstoy's wording. What Tolstoy read was not identified: the verse is not in Conway's Sacred Anthology, Fluegel's The Zend-Avesta and Eastern Religions (1898), or Thoughts of Wise Men (1903). Haug's wording, or a book quoting it, is probable. The Avestan text is not given: the standard's table of languages has no code for Avestan.
The fools’ “particular and chief way of saying ‘There is no God’” becomes “the chief and most common way of denying the existence of God,” and “God’s opinion is of no consequence” becomes attaching “no importance to one’s own consciousness of God”: God’s opinion becomes the knowledge of God within a person.
Original
It is only the fool who does wrong, and says he 'did it for the best.'
And if there's one sort of person in the world that the Bible speaks harder of than another, it is fools.
Their particular and chief way of saying 'There is no God' is this, of declaring that whatever their 'public opinion' may be, is right: and that God's opinion is of no consequence.
TolstoyТолстой
Главный и самый обычный способ отрицать существование бога состоит в том, чтобы признавать всегда безусловно справедливым общественное мнение и не придавать никакого значения своему сознанию бога.
The chief and most common way of denying the existence of God is to regard public opinion as always unconditionally right and to attach no importance to one’s own consciousness of God.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsIt is only the fool who does wrong, and says he 'did it for the best.'
And if there's one sort of person in the world that the Bible speaks harder of than another, it is fools.
Their particular and chief way of saying 'There is no God' is this, of declaring that whatever their 'public opinion' may be, is right: and that God's opinion is of no consequence.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПравда — всегда правда, и зло — всегда зло. Только безумец, делая зло, говорит, что он делает это для чьего-то блага.
Главный и особенный способ отрицать существование бога состоит в том, чтобы признавать всегда безусловно справедливым общественное мнение и не придавать никакого значения мнению бога.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, the Lecturer's answer to May, 'No, May, not a bit of it; right is right, and wrong is wrong'; text of the Illustrated Library Edition (Boston and New York: Colonial Press), which keeps the punctuation that Gutenberg's separate text (no. 4701) has lost here.
Changed at the end. Ruskin speaks of fools: 'Their particular and chief way of saying "There is no God" is this, of declaring that whatever their "public opinion" may be, is right: and that God's opinion is of no consequence.' Tolstoy makes it general, 'The chief and most usual way of denying the existence of God' (Главный и самый обычный способ отрицать существование бога), and turns 'God's opinion is of no consequence' into 'to attach no importance to one's own consciousness of God' (не придавать никакого значения своему сознанию бога): God's opinion becomes the knowledge of God within a person. The change was made in stages. Thoughts of Wise Men (1903, 14 November; Tolstoy's own version) keeps Ruskin's 'particular and chief' (Главный и особенный) and 'God's opinion' (мнению бога), and prints before it the Lecturer's preceding words, 'right is right, and wrong is wrong. It is only the fool who does wrong, and says he "did it for the best"'; Путь жизни (1910, ch. XXVII, § I, no. 1) goes further, 'that voice of God which we hear unceasingly in our soul' (тому голосу бога, который мы непрестанно слышим в душе своей). No printable.
The life of the kingdom of God, to be filled “сознательным возвеличением и прославлением Божества,” with conscious exaltation and glorifying of the Deity, and “безпрерывной поэзией истинного богослужения,” with the unceasing poetry of true worship, is to be filled “with the conscious fulfillment of God’s law”; “науки,” science, becomes “true science,” and “supernatural” is added.
Original · Russian
Приходит время, когда притягивающее нас к себе своей поэзией и благо- лепием обрядовое словесное богослужение и кажз^щееся в наших глазах неизбежным насильническое обще- ственное устройство, приходит время, когда то и дру- гое вытесняется разумением о жизни человека.
При- ходит время царства небесного, царства Бога на земле, когда сама жизнь наша в наших делах должна напол- ниться вся сознательным возвеличением и прославлением
Божества, безпрерывной поэзией истинного богослу- жения, восторг которого чувствует в себе человек, исполняя заповедь Божию, помогая ближнему, спасая погибающего, совершая заветы Христовой любви.
Требуется главное одно, требуется понять религию в ее истинном смысле: не в смысле колдовства и об- морочения людей, а в смысле науки, в смысле разумения о жизни человека, так чтобы богослужением понимать не что нибудь таинственное, что без попа, без благо- дати сделать нельзя, а чтобы понимать богослужением любовь к Богу и ближнему, служение ближнему по- божьи, живую личную деятельность убеждения во благо ближнего, во благо общее, —чтобы понимать богослужением делание добра.
TolstoyТолстой
Приходит время, когда обрядовое, словесное богослужение, притягивающее людей к себе своей поэзией и благолепием, и насильническое общественное устройство, считающееся неизбежным условием жизни, будут вытеснены разумением о жизни человека. Приходит время царства небесного, царства бога на земле, когда сама жизнь наша в наших делах вся наполнится сознательным исполнением закона бога.
Требуется одно главное, требуется понять религию в ее истинном значении: не в смысле колдовства и мороченья людей, а в смысле истинной науки, разумения о жизни человека, — понять так, чтобы под богослужением разуметь не что-нибудь таинственное, сверхъестественное, чего без попа, без благодати сделать нельзя, а понимать под богослужением любовь к богу и ближнему, служение ближнему, деятельность на благо ближнего, на благо общее, — чтобы понимать под богослужением делание добра.
The time is coming when ritual and verbal divine service, which draws people to itself by its poetry and splendor, and the coercive social order, which is held to be an inevitable condition of life, will be displaced by the understanding of the life of man. The time of the kingdom of heaven is coming, the time of the kingdom of God on earth, when our very life, in our deeds, will be wholly filled with the conscious fulfillment of God’s law.
One main thing is required; what is required is to understand religion in its true meaning: not in the sense of sorcery and the hoodwinking of people, but in the sense of true science, of the understanding of the life of man — to understand it so as to mean by divine service not something mysterious, supernatural, which cannot be done without a priest, without grace, but to understand by divine service love for God and one’s neighbor, service to one’s neighbor, activity for the good of one’s neighbor, for the common good — to understand by divine service the doing of good.
Buka.
From Кому служить? · reworded by Tolstoy .
Original · RussianПриходит время, когда притягивающее нас к себе своей поэзией и благолепием обрядовое словесное богослужение и кажз^щееся в наших глазах неизбежным насильническое общественное устройство, приходит время, когда то и другое вытесняется разумением о жизни человека.
Приходит время царства небесного, царства Бога на земле, когда сама жизнь наша в наших делах должна наполниться вся сознательным возвеличением и прославлением …
Божества, безпрерывной поэзией истинного богослужения, восторг которого чувствует в себе человек, исполняя заповедь Божию, помогая ближнему, спасая погибающего, совершая заветы Христовой любви.
Требуется главное одно, требуется понять религию в ее истинном смысле: не в смысле колдовства и обморочения людей, а в смысле науки, в смысле разумения о жизни человека, так чтобы богослужением понимать не что нибудь таинственное, что без попа, без благодати сделать нельзя, а чтобы понимать богослужением любовь к Богу и ближнему, служение ближнему побожьи, живую личную деятельность убеждения во благо ближнего, во благо общее, —чтобы понимать богослужением делание добра.
Source text: archive.orgTolstoy’s own version · На каждый деньПриходит время, когда обрядовое, словесное богослужение, притягивающее нас к себе своей поэзией и благолепием, когда насильническое общественное устройство, кажущееся неизбежным в глазах наших, будут вытеснены знанием людьми истинного закона Бога.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Кому служить? (printed Burgas, then Moscow, 1920), pp. 81–82 of the Moscow printing.
Two sentences and a third of Arkhangelsky's, the first reordered, the end of the second replaced. First paragraph: the time is coming when ritual, verbal worship, drawing us by its poetry and splendor, and the violent social order that seems inevitable to us, will be displaced by understanding of man's life; Tolstoy writes «людей» (people) for “нас” (us), «считающееся неизбежным условием жизни» (held to be an inevitable condition of life) for “кажущееся в наших глазах неизбежным” (that seems inevitable in our eyes), and the future «будут вытеснены» (will be displaced) for “вытесняется” (is displaced). Replaced: the life of the kingdom of God on earth “должна наполниться вся сознательным возвеличением и прославлением Божества, безпрерывной поэзией истинного богослужения, восторг которого чувствует в себе человек, исполняя заповедь Божию…” (must be filled wholly with conscious exaltation and glorifying of the Deity, with the unceasing poetry of true worship, whose rapture a man feels in keeping God's commandment, helping his neighbor, saving the perishing, fulfilling Christ's covenant of love) becomes «вся наполнится сознательным исполнением закона бога» (will be filled wholly with the conscious fulfilling of God's law). Second paragraph, close: religion is to be understood not as sorcery and the hoodwinking of people but as science, the understanding of man's life, so that worship means not something mysterious that cannot be done without a priest and without grace, but love of God and neighbor, service of one's neighbor, work for the good of one's neighbor and the common good: worship as doing good. Tolstoy writes «значении» (meaning) for “смысле” (sense), «мороченья» for “обморочения” (both hoodwinking), «истинной науки» (true science) for “науки” (science), adds «сверхъестественное» (supernatural), and leaves out “по-божьи” (in God's way) and “живую личную … убеждения” (living, personal … of conviction) before «деятельность» (work). «На каждый день» (tolstoy block) is closer to Arkhangelsky in places («нас», «кажущееся неизбежным в глазах наших», «живую личную деятельность») and ends the first paragraph with «беспрерывным богослужением, т.-е. истинным служением Богу» (unceasing worship, that is, true service of God). Tolstoy read the work in manuscript; it was printed only in 1920 (Jubilee vol. 42 commentary), so a difference may be the author's later revision. The 1920 printing is quoted from a microfilm OCR with its errors («кажз^щееся» for «кажущееся»); a page number falls inside the second sentence, so it is given in two excerpts. No English translation is known.
Translation note. «Богослужение», literally “service of God,” is “divine service” here, to keep its tie to «служение ближнему», “service to one’s neighbor.”
Kant’s close, that man would be most contemptible “wenn die Hoffnung des Künftigen ihn nicht erhübe,” if the hope of what is to come did not lift him up, and a complete unfolding did not await the powers shut up in him, becomes “if he did not in part realize, and did not hope to realize fully, that life which is not merely animal but rational”: the hope of what is to come becomes a life a man already lives in part.
Original · German
Wenn man das Leben der meisten Menschen ansiehet: so scheinet diese Creatur geschaffen zu seyn, um wie eine Pflanze Saft in sich zu ziehen und zu wachsen, seyn Geschlecht fortzusetzen, endlich alt zu werden, und zu sterben.
Er erreichet unter allen Geschöpfen am wenigsten den Zweck seines Daseyns, weil er seine vorzügliche Fähigkeiten zu solchen Absichten verbrauchet, die die übrigen Creaturen mit weit minderen, und doch weit sicherer und anständiger, erreichen.
Er würde auch das Verachtungswürdigste unter allen, zum wenigsten in den Augen der wahren Weisheit, seyn, wenn die Hoffnung des Künftigen ihn nicht erhübe, und denen, in ihm verschlossenen Kräften, nicht die Periode einer völligen Auswickelung bevorstünde.
TolstoyТолстой
Если мы посмотрим на жизнь большинства людей, то нам покажется, что человек — существо, созданное для того, чтобы, подобно растению, поглощать в себя различные соки, расти, продолжать свой род на земле, наконец состареться и умереть. В таком случае из всех существ человек меньше всего достигает цели своего существования, потому что он свои превосходные способности употребляет для таких целей, которых остальные существа достигают гораздо вернее и лучше. И из всех существ человек наиболее заслуживал бы презрения, по крайней мере в глазах истинной мудрости, если бы он не осуществлял отчасти и не надеялся бы осуществить вполне ту не одну животную, но разумную, свойственную только человеку жизнь, возможность которой он сознает.
If we look at the life of most people, it will seem to us that man is a being created in order, like a plant, to absorb various juices, to grow, to continue his kind on the earth, and at last to grow old and die. In that case, of all beings, man attains the aim of his existence least of all, because he uses his superior faculties for such aims as the other beings attain far more surely and better. And of all beings man would most deserve contempt, at least in the eyes of true wisdom, if he did not in part realize, and did not hope to realize fully, that life which is not merely animal but rational, proper to man alone, the life whose possibility he is conscious of.
From Allgemeine Naturgeschichte und Theorie des Himmels · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-Aussprüche… so scheint diese Kreatur geschaffen zu sein, um wie eine Pflanze Saft in sich zu ziehen und zu wachsen, sein Geschlecht fortzusetzen, endlich alt zu werden und zu sterben.
Er würde auch das verachtungswürdigste unter allen, zum wenigsten in den Augen der wahren Weisheit sein, wenn die Hoffnung des Künftigen ihn nicht erhübe, und den in ihm verschlossenen Kräften nicht die Periode einer völligen Aus wicklung bevorstünde.
Source text: archive.orgOriginal · GermanWenn man das Leben der meisten Menschen ansiehet: so scheinet diese Creatur geschaffen zu seyn, um wie eine Pflanze Saft in sich zu ziehen und zu wachsen, seyn Geschlecht fortzusetzen, endlich alt zu werden, und zu sterben.
Er erreichet unter allen Geschöpfen am wenigsten den Zweck seines Daseyns, weil er seine vorzügliche Fähigkeiten zu solchen Absichten verbrauchet, die die übrigen Creaturen mit weit minderen, und doch weit sicherer und anständiger, erreichen.
Er würde auch das Verachtungswürdigste unter allen, zum wenigsten in den Augen der wahren Weisheit, seyn, wenn die Hoffnung des Künftigen ihn nicht erhübe, und denen, in ihm verschlossenen Kräften, nicht die Periode einer völligen Auswickelung bevorstünde.
Source text: de.wikisource.orgTolstoy’s own version · На каждый деньИ из всех существ человек наиболее заслуживал бы презрения, по крайней мере в глазах истинной мудрости, если бы он не пользовался мудростью других людей и сам не думал бы, не выражал словами своих мыслей и в поступках своих не следовал им.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Allgemeine Naturgeschichte und Theorie des Himmels (1755), Part III (on the inhabitants of the planets), 1st ed. (Königsberg and Leipzig, 1755), p. 182; Kant-Aussprüche no. 41 (Richter's register: Allg. Naturgesch., Hartenstein I, 354).
Kant's three sentences, the first two closely, the third with its ending replaced, as the signature «По Канту» (after Kant) allows. Kant: man would be the most contemptible of all creatures, at least in the eyes of true wisdom, “wenn die Hoffnung des Künftigen ihn nicht erhübe, und denen, in ihm verschlossenen Kräften, nicht die Periode einer völligen Auswickelung bevorstünde” (if the hope of what is to come did not lift him up, and a period of complete unfolding did not await the powers shut up in him). Tolstoy: «если бы он не осуществлял отчасти и не надеялся бы осуществить вполне ту не одну животную, но разумную, свойственную только человеку жизнь, возможность которой он сознает» (if he did not partly realize, and hope to realize fully, that life which is not animal only but rational, proper to man alone, and whose possibility he is conscious of). Kant's hope of what is to come, in the part of the book that compares the inhabitants of the planets, becomes the rational life a man can partly live now. In the second sentence “mit weit minderen, und doch weit sicherer und anständiger” (with far lesser [powers], and yet far more surely and more fittingly) becomes «гораздо вернее и лучше» (far more surely and better), and Tolstoy adds «В таком случае» (in that case). When Tolstoy printed the thought again in «На каждый день» (23 March, no. 4) he gave it a third ending: if man did not use the wisdom of others, think for himself, put his thoughts into words, and follow them in his acts (tolstoy). Richter prints the passage whole in modern spelling (intermediary), its OCR reading “Aus wicklung”; the first edition's text is quoted from Wikisource's transcription. No public-domain English of Part III was found; Hastie's Kant's Cosmogony (1900) does not contain the passage.
Fate becomes God: “the man who has given himself over to Fate” becomes the soul “which surrenders itself to God,” the one who “struggles” rises up “against God,” and reforming “the gods” becomes correcting “God.”
Original · translated by Richard M. Gummere (Loeb)
Let us live thus, and speak thus; let Fate find us ready and alert. Here is your great soul—the man who has given himself over to Fate; on the other hand, that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform himself.
TolstoyТолстой
Та душа велика, которая предается богу; та же, напротив, мелочна и развращена, которая восстает против бога, осуждает законы, управляющие миром, и предпочитает исправлять бога, а не самое себя.
That soul is great which surrenders itself to God; and that soul, on the contrary, is petty and depraved which rises up against God, condemns the laws that govern the world, and prefers to correct God rather than itself.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinSic vivamus, sic loquamur; paratos nos inveniat atque inpigros fatum.
Hic est magnus animus qui se ei tradidit: at contra ille pusillus et degener …
… qui obluctatur et de ordine mundi male existimat et emendare mavult deos …
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb), 1925Let us live thus, and speak thus; let Fate find us ready and alert. Here is your great soul—the man who has given himself over to Fate; on the other hand, that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform himself.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 107.12.
The close of Letter 107, after Seneca's Latin of Cleanthes' hymn ("Ducunt volentem fata, nolentem trahunt"): "let Fate find us ready and alert. Here is your great soul—the man who has given himself over to Fate" (qui se ei tradidit, ei being fatum of the sentence before), "that man is a weakling and a degenerate who struggles and maligns the order of the universe and would rather reform the gods than reform himself." Tolstoy makes Fate God: «которая предается богу» (that gives itself to God) for "qui se ei tradidit"; «восстает против бога» (rises against God) for "obluctatur" (struggles); «осуждает законы, управляющие миром» (condemns the laws that govern the world) for "de ordine mundi male existimat" (thinks ill of the order of the world); and «исправлять бога, а не самое себя» (to correct God and not itself) for "emendare mavult deos quam se" (would rather correct the gods than himself). «Мелочна и развращена» (petty and corrupt) is "pusillus et degener". The Latin Library text runs words together here («degenerqui», «deosquam»), so the excerpts stop short of them. The intermediary was not found; the passage is not in Ramage's Latin Authors.
The Gospel figures are taken out: the transfiguration of each man and of humanity loses “comme le Christ,” like Christ, and “et la Passion la précède toujours,” and the Passion always goes before it; “dites : La vie n’est pas loin,” say: life is not far off, becomes “take courage,” and the close, “c’est le tombeau d’où le Christ sortit vivant le troisième jour,” it is the tomb from which Christ came out alive on the third day, becomes “And that time is coming.”
Original · French
Chaque homme individuel , l'humanité entière doivent se transfigurer, passer d'un état inférieur à un état plus élevé, par une sorte de croissance qui n'a de terme que Dieu même.
Mais s'il est dans les destinées de chaque homme et du genre humain de se transfigurer comme le Christ, pour eux aussi, comme pour le Christ, cette transformation ne s'opère qu'avec travail et souffrance , et la Passion la précède toujours.
Pour vous, à l'aspect de ces ruines, de ces morts accomplies ou prochaines, dites : La vie n'est pas loin.
Cette fosse ténébreuse où les peuples descendent, c'est le tombeau d'où le Christ sortit vivant le troisième jour.
TolstoyТолстой
Как всякий человек в отдельности, так равно и всё человечество в совокупности должно преображаться, переходить от состояния низшего к высшему, не задерживаясь в своем росте, предел которого в самом боге. Всякое состояние является последствием предшествующего состояния. Рост совершается непрерывно и незаметно, подобно росту зародыша, — совершается так, что ничто не нарушает цепи последовательных состояний этого непрерывного развития. Но если человеку и всему роду человеческому предназначено преобразоваться, то и для человека и для рода человеческого это преобразование должно совершиться в труде и страданиях.
Прежде чем облечься в величие, прежде чем выйти в свет, — нужно двигаться во мраке, терпеть гонения, отдать тело, чтобы спасти душу; надо умереть — умереть на кресте, чтобы возродиться в жизнь более могучую, более совершенную. Вот чему учит нас Иисус своим словом, своим примером. И после восемнадцати столетий, совершив один из кругов своего развития, человечество опять стремится преобразиться. Старые системы, старые общества, всё, что составляло старый мир, разрушается или уже разрушилось, — и народы живут теперь среди развалин в ужасе и страдании. При виде этих развалин, этих смертей, уже совершившихся или имеющих совершиться, — мужайтесь. То, что уходит, — это изношенное платье нетленного существа; то, что падает, — это лист осенний. Когда солнце понижается — приближается зима, но после зимы приходит весна и веяние дуновения животворящего. И время это наступает.
As each man individually, so likewise all humanity collectively must be transfigured, must pass from a lower state to a higher, not halting in its growth, whose limit is in God himself. Every state is the consequence of the preceding state. Growth takes place continuously and imperceptibly, like the growth of an embryo — takes place in such a way that nothing breaks the chain of successive states of this continuous development. But if man and the whole human race are destined to be transformed, then for man and for the human race alike this transformation must be accomplished in labor and suffering.
Before being clothed in greatness, before coming out into the light, one must move in darkness, suffer persecution, give up the body to save the soul; one must die — die on the cross, in order to be reborn into a life mightier and more perfect. This is what Jesus teaches us by his word, by his example. And after eighteen centuries, having completed one of the cycles of its development, humanity again strives to be transfigured. The old systems, the old societies, all that made up the old world, are crumbling or have already crumbled — and the nations now live among ruins, in terror and suffering. At the sight of these ruins, of these deaths, already accomplished or yet to be accomplished — take courage. What is passing away is the worn-out garment of an imperishable being; what is falling is an autumn leaf. When the sun sinks lower, winter draws near; but after winter comes spring and the breath of the life-giving wind. And that time is coming.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · FrenchChaque homme individuel , l'humanité entière doivent se transfigurer, passer d'un état inférieur à un état plus élevé, par une sorte de croissance qui n'a de terme que Dieu même.
Mais s'il est dans les destinées de chaque homme et du genre humain de se transfigurer comme le Christ, pour eux aussi, comme pour le Christ, cette transformation ne s'opère qu'avec travail et souffrance , et la Passion la précède toujours.
Pour vous, à l'aspect de ces ruines, de ces morts accomplies ou prochaines, dites : La vie n'est pas loin.
Cette fosse ténébreuse où les peuples descendent, c'est le tombeau d'où le Christ sortit vivant le troisième jour.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter XVII (the Transfiguration) (Paris, 1846, second edition, pp. 66–67).
The whole reflection on the Transfiguration, in order, with the Gospel figures taken out and its end replaced. Left out: 'le Christ dérive de Moïse et d'Elie' (Christ derives from Moses and Elijah), after «Всякое состояние является последствием предшествующего состояния»; 'comme le Christ' (like Christ) twice, and 'et la Passion la précède toujours' (and the Passion always goes before it), from the sentence on transformation through labor and suffering. 'Ils sentent en eux comme une grande angoisse' (they feel within them a great anguish) becomes part of the sentence before («живут теперь среди развалин в ужасе и страдании»). Changed: 'dites : La vie n'est pas loin' (say: life is not far off) becomes «мужайтесь» (take courage); Lamennais's last sentence, 'Cette fosse ténébreuse où les peuples descendent, c'est le tombeau d'où le Christ sortit vivant le troisième jour' (this dark pit into which the peoples descend is the tomb from which Christ came out alive on the third day), becomes «И время это наступает» (and that time is coming). 'Le progrès s'accomplit dans l'unité' (progress is accomplished in unity) becomes «Рост совершается непрерывно и незаметно» (growth goes on continuously and imperceptibly). No public-domain English of Lamennais's Évangiles was found.
Translation note. «Преображаться» and «преобразиться», the verb of Christ’s Transfiguration, are “be transfigured”; «преобразоваться» and «преобразование» are “be transformed” and “transformation.”
Grace becomes conscience: Pascal’s God puts religion “into the mind by reason, and into the heart by grace,” Tolstoy’s establishes faith in the heart “by means of conscience and reason”; “To begin by pitying unbelievers” becomes “One should not condemn and reproach unbelievers and those in error,” and their wretchedness “by their condition” becomes unhappiness from “their errors.” †
Original · translated by W. F. Trotter
The conduct of God, who disposes all things kindly, is to put religion into the mind by reason, and into the heart by grace. But to will to put it into the mind and heart by force and threats is not to put religion there, but terror
To begin by pitying unbelievers; they are wretched enough by their condition. We ought only to revile them where it is beneficial; but this does them harm.
TolstoyТолстой
Бог водворяет веру в сердце человека с помощью совести и разума. Водворять веру силою и угрозами нельзя; силою и угрозами водворяют не веру, а ужас. Не следует осуждать и укорять неверующих и заблуждающихся; они и без того достаточно несчастны от своих заблуждений. Следовало бы укорять их только в том случае, если бы это могло принести им пользу, но это, наоборот, только больше отталкивает их и тем причиняет им вред.
God establishes faith in the heart of man by means of conscience and reason. Faith cannot be established by force and threats; force and threats establish not faith, but terror. One should not condemn and reproach unbelievers and those in error; their errors make them unhappy enough as it is. One should reproach them only if this could do them good; but this, on the contrary, only drives them further away and so does them harm.
From Pensées · reworded by Tolstoy .
Original · FrenchLa conduite de Dieu, qui dispose toutes choses avec douceur, est de mettre la religion dans l’esprit par les raisons, et dans le cœur par la grâce ; mais de la vouloir mettre dans l’esprit et dans le cœur par la force et par les menaces, ce n’est pas y mettre la religion, mais la terreur, terrorem potius quam religionem.
Commencer par plaindre les incrédules, ils sont assez malheureux par leur condition ; il ne les faudrait injurier qu’au cas que cela servît, mais cela leur nuit.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The conduct of God, who disposes all things kindly, is to put religion into the mind by reason, and into the heart by grace. But to will to put it into the mind and heart by force and threats is not to put religion there, but terror …
To begin by pitying unbelievers; they are wretched enough by their condition. We ought only to revile them where it is beneficial; but this does them harm.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLa conduite de Dieu, qui dispose toutes choses avec douceur, est de mettre la religion dans l'esprit par les raisons, et dans le cœur par sa grâce. Mais de vouloir la mettre dans le cœur et dans l'esprit par la force et par les menaces, ce n'est pas y mettre la religion, mais la terreur.
Commencez par plaindre les incrédules; ils sont assez malheureux.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБог водворяет веру в сердце человека с помощью совести и разума. Водворять веру силою и угрозами нельзя; силою и угрозами водворяют не веру, а ужас.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 185 and 189 (Section III); Trotter 185, 189; Didot ed. (1863), part II, art. XVII, no. IV, p. 264, joined in one paragraph.
Two fragments, B. 185 and B. 189, which the Didot edition (the 1850 printing of it was Tolstoy's) prints as one paragraph, as Tolstoy has them; the Circle repeats Tolstoy's Thoughts of Wise Men (1903), October 25, word for word. Tolstoy changes the theology. Pascal's God puts religion 'dans l’esprit par les raisons, et dans le cœur par la grâce' (in the mind by reasons, and in the heart by grace); Tolstoy's «водворяет веру в сердце человека с помощью совести и разума» (establishes faith in man's heart by means of conscience and reason): grace becomes conscience, and 'la religion' becomes «вера» (faith). 'Commencer par plaindre les incrédules' (begin by pitying the unbelievers) becomes «Не следует осуждать и укорять неверующих и заблуждающихся» (one should not condemn and reproach unbelievers and those in error); 'assez malheureux par leur condition' (unhappy enough by their condition) becomes «достаточно несчастны от своих заблуждений» (unhappy enough from their errors); and 'mais cela leur nuit' (but it harms them) is expanded into «но это, наоборот, только больше отталкивает их и тем причиняет им вред» (but this, on the contrary, only repels them more and so does them harm). Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
Zeus, who says he could do no more (“since I was not able”), becomes God, who says he did not wish to: “I did not wish to grant you full freedom”; “a small portion of us” becomes “a divine particle of my very self,” and “the right use of appearances,” the one thing the gods put in our power, becomes “what we need most of all and what we are able to manage.” †
Original · translated by George Long
But when you must write something to your friend, grammar will tell you what words you should write; but whether you should write or not, grammar will not tell you.
As then it was fit to be so, that which is best of all and supreme over all is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not.
Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance.
And since I was not able to do for you what I have mentioned, I have given you a small portion of us,
TolstoyТолстой
Когда мы обучаемся грамоте, то мы учимся, как читать и писать. Но грамота не научит нас, нужно ли написать нашему другу письмо, или не нужно. Точно так же и музыка научает нас петь или играть на инструменте, но она не научит нас, когда можно петь и играть.
Один только разум указывает нам то, что следует делать и чего не следует.
Наделив нас разумом, бог дал нам в распоряжение то, что нам нужнее всего и с чем мы можем справиться.
Создав меня таким, каков я есть, бог как бы сказал мне так: «Эпиктет! Я мог бы даровать гораздо больше твоему ничтожному телу и твоей маленькой судьбе. Но не упрекай меня в том, что я этого не сделал. Я не хотел даровать тебе полной свободы делать всё, что тебе вздумается, но я вселил в тебя божественную частицу себя самого. Я даровал тебе способность стремиться к добру и избегать зла; я вселил в тебя свободное разумение. Если будешь прикладывать свой разум ко всему тому, что случается с тобою, то ничто в мире не будет служить тебе препятствием или стеснением на том пути, который я тебе назначил; ты никогда не будешь плакаться ни на свою судьбу, ни на людей; не станешь осуждать их или подделываться к ним. Не считай, что этого мало для тебя. Неужели мало для тебя того, чтобы прожить всю твою жизнь разумно, спокойно и радостно? Так довольствуйся же этим!»
When we learn our letters, we learn how to read and write. But knowing our letters will not teach us whether we ought to write a letter to our friend or not. In just the same way music teaches us to sing or to play an instrument, but it will not teach us when we may sing and play.
Reason alone shows us what we ought to do and what we ought not.
In endowing us with reason, God has put in our control what we need most of all and what we are able to manage.
Having made me such as I am, God said to me, as it were: “Epictetus! I could have granted much more to your paltry body and your little lot. But do not reproach me for not having done so. I did not wish to grant you full freedom to do whatever you please, but I have placed in you a divine particle of my very self. I have granted you the capacity to strive toward good and to shun evil; I have placed in you free understanding. If you apply your reason to everything that happens to you, then nothing in the world will be an obstacle or a constraint to you on the path that I have appointed for you; you will never complain either of your lot or of people; you will not condemn them or curry favor with them. Do not think that this is little for you. Is it really too little for you to live your whole life reasonably, calmly, and joyfully? Then be content with this!”
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… πότερον δὲ γραπτέον τῷ ἑταίρῳ ἢ οὐ γραπτέον, ἡ γραμματικὴ οὐκ ἐρεῖ.
… ὥσπερ οὖν ἦν ἄξιον, τὸ κράτιστον ἁπάντων καὶ κυριεῦον οἱ θεοὶ μόνον ἐφʼ ἡμῖν ἐποίησαν, τὴν χρῆσιν τὴν ὀρθὴν ταῖς φαντασίαις, τὰ δʼ ἄλλα οὐκ ἐφʼ ἡμῖν. ἆρά γε ὅτι οὐκ ἤθελον;
… καὶ τὸ σωμάτιον ἄν σου καὶ τὸ κτησίδιον ἐποίησα ἐλεύθερον καὶ ἀπαραπόδιστον.
… ἐπεὶ δὲ τοῦτο οὐκ ἠδυνάμην, ἐδώκαμέν σοι μέρος τι ἡμέτερον, τὴν δύναμιν ταύτην τὴν ὁρμητικήν τε καὶ ἀφορμητικὴν καὶ ὀρεκτικήν τε καὶ ἐκκλιτικὴν καὶ ἁπλῶς τὴν χρηστικὴν ταῖς φαντασίαις, ἧς ἐπιμελούμενος καὶ ἐν ᾗ τὰ σαυτοῦ τιθέμενος οὐδέποτε κωλυθήσῃ, οὐδέποτʼ ἐμποδισθήσῃ, οὐ στενάξεις, οὐ μέμψῃ, οὐ κολακεύσεις οὐδένα.
Source text: raw.githubusercontent.comIn English · George Long, 1890But when you must write something to your friend, grammar will tell you what words you should write; but whether you should write or not, grammar will not tell you.
As then it was fit to be so, that which is best of all and supreme over all is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not.
Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance.
And since I was not able to do for you what I have mentioned, I have given you a small portion of us, …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньТочно так же и музыка научает нас петь или играть на инструменте, но она не научит нас, когда можно петь и своевременно ли играть.
Я не хотел даровать тебе полной свободы делать всё, что тебе вздумается, но я вселил в тебя божественную частицу себя самого.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, I.1.3–4, 7–12.
Thoughts of Wise Men (1903), 5 March, with small changes: «когда можно петь и играть» (when one may sing and play) for «когда можно петь и своевременно ли играть» (when one may sing and whether it is the time to play), and «Если будешь» for «Если ты будешь». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет» (Posrednik, 1889; Jubilee vol. 40 commentary), not consulted; the text is a free version of the opening of the Discourses. Epictetus: grammar will tell you how to write to your friend, "but whether you should write or not, grammar will not tell you", nor music whether to sing; only the rational faculty judges itself and the rest. Then: "that which is best of all ... is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not." And Zeus: "Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance ... since I was not able ..., I have given you a small portion of us." The Russian reverses this: «Я мог бы даровать гораздо больше твоему ничтожному телу и твоей маленькой судьбе ... Я не хотел даровать тебе полной свободы» (I could have given much more to your paltry body and your small fortune ... I did not wish to give you full freedom), where Zeus says he could not (οὐκ ἠδυνάμην). "A small portion of us" (μέρος τι ἡμέτερον) becomes «божественную частицу себя самого» (a divine particle of myself); "the faculty of pursuing and avoiding ... of using appearances" becomes «способность стремиться к добру и избегать зла ... свободное разумение» (the power to strive for good and shun evil ... free reason); "the right use of appearances" becomes «то, что нам нужнее всего и с чем мы можем справиться» (what we need most and can manage); and Epictetus's "Well, do these seem to you small matters? I hope not. Be content with them" is expanded with «прожить всю твою жизнь разумно, спокойно и радостно» (to live your whole life reasonably, calmly, and joyfully). Left out: that the body is "clay finely tempered", and the prayer to the gods.
“The salvation for which Christ shed his blood” becomes “the salvation that Christ taught,” the holy spirit drops out, and “all the truths of Christianity” become “All the true teaching of Christianity”; the chief evil “from which Christ came to save them” becomes the evil “from which Christ delivered humanity.”
Original
Ask multitudes what is the chief evil from which Christ came to save them, and they will tell you, " From hell, from penal fires, from future punishment."
Men are flying from an outward hell, when in truth they carry within them the hell which they should chiefly dread.
To save, in the highest sense of that word, is to lift the fallen spirit from this depth, to heal the diseased mind, to restore it to energy and freedom of thought, conscience, and love.
This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given ; and to this all the truths of Christianity conspire.
TolstoyТолстой
Спросите у большинства христиан, в чем главное зло, от которого Христос освободил человечество, и они скажут: от ада, от вечного огня, от наказания в будущем. Они соответственно этому думают, что спасение — это нечто такое, что другой может совершить для них. Люди убегают от внешнего ада, когда в действительности они носят в себе тот ад, которого они должны больше всего бояться. Спасение, более всего нужное человеку, то, которое дает освобождение человеку, это — спасение от зла в своей душе. Есть нечто много худшее внешнего наказания. Это — состояние души, возмутившейся против бога, состояние души, одаренной божественной силой, но отдающей себя во власть животных похотей, — души, которая, живя в виду бога, боится угрозы или гнева человека и предпочитает человеческую славу своему спокойному сознанию добродетели. Нет погибели хуже этой.
Вот этого-то состояния души, которое нераскаявшийся человек уносит с собой в могилу, вот этого-то надо бояться.
Спастись, в настоящем значении этого слова, значит поднять упавший дух, излечить больную душу, возвратить ей свободу мысли, совести, любви. Только в этом состоянии то спасение, которому учил Христос.
К такому спасению направлено всё истинное учение христианства.
Ask most Christians what the chief evil is from which Christ delivered humanity, and they will say: from hell, from eternal fire, from punishment hereafter. Accordingly they think that salvation is something that another can accomplish for them. People flee from an outward hell, when in reality they carry within themselves the hell they ought most to fear. The salvation man most needs, the one that brings man deliverance, is salvation from the evil in his own soul. There is something far worse than outward punishment. It is the state of a soul that has rebelled against God, the state of a soul endowed with divine power but giving itself over to the power of animal lusts — a soul which, living in the sight of God, fears the threat or the anger of man and prefers human glory to its own quiet consciousness of virtue. There is no perdition worse than this.
It is this very state of the soul, which the unrepentant man carries with him into the grave, it is this that we must fear.
To be saved, in the true meaning of the word, is to raise the fallen spirit, to heal the sick soul, to restore to it freedom of thought, of conscience, of love. In this state alone is the salvation that Christ taught.
All the true teaching of Christianity is directed toward such salvation.
From The Great Purpose of Christianity: Discourse at the Installation of the Rev. M. I. Motte… · reworded by Tolstoy .
Channing’s own wordsAsk multitudes what is the chief evil from which Christ came to save them, and they will tell you, " From hell, from penal fires, from future punishment."
Men are flying from an outward hell, when in truth they carry within them the hell which they should chiefly dread.
To save, in the highest sense of that word, is to lift the fallen spirit from this depth, to heal the diseased mind, to restore it to energy and freedom of thought, conscience, and love.
This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given ; and to this all the truths of Christianity conspire.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Great Purpose of Christianity: Discourse at the Installation of the Rev. M. I. Motte, Boston, 1828, The Complete Works of W. E. Channing (London, 1884), pp. 177–78: the third illustration, 'the low ideas attached by multitudes to the word salvation'.
Shortened, and changed in what it says of Christ. Tolstoy keeps Channing's order but leaves out his comparison of salvation to a neighbor quenching a fire, his passage on the word 'hell' ('used so seldom in the sacred pages', 'a metaphor'), most of his list of the soul's failings, and 'there meets its natural issue and inevitable retribution, in remorse, self-torture, and woes unknown on earth'. 'Ask multitudes what is the chief evil from which Christ came to save them' becomes «Спросите у большинства христиан, в чем главное зло, от которого Христос освободил человечество» (Ask most Christians what the chief evil is from which Christ freed mankind); 'penal fires' becomes «вечного огня» (eternal fire); 'It is sin; it is the state of a soul which has revolted from God' becomes «Это — состояние души, возмутившейся против бога», without 'It is sin'; 'No ruin can be compared to this' becomes «Нет погибели хуже этой». At the end, 'This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given; and to this all the truths of Christianity conspire' becomes «Только в этом состояние то спасение, которому учил Христос. К такому спасению направлено всё истинное учение христианства» (In this alone is the salvation that Christ taught. All the true teaching of Christianity is directed to such salvation): Christ's blood and the holy spirit are gone, salvation is what Christ taught, and 'all the truths of Christianity' becomes its 'true teaching'. The Jubilee text's «состояние» there probably stands for «состоит» (consists). The passage is not in Coit, Tileston, or Southgate.
Truth is put in God’s place: dying “without worshipping the True Cause” becomes perishing “if you do not find the truth and come to love it,” the objection that God would have left signs of his will becomes “if the truth wished me to seek it and love it, it would of its own accord reveal itself to me,” and “Seek them, therefore; it is well worth it” becomes “Seek the truth, then — it wants this.” †
Original · translated by W. F. Trotter
According to the doctrine of chance, you ought to put yourself to the trouble of searching for the truth; for if you die without worshipping the True Cause, you are lost.
Seek them, therefore; it is well worth it.
I can only approve of those who seek with lamentation.
TolstoyТолстой
Искание истины совершается не с веселием, а с волнением и беспокойством; но все-таки надо искать ее, потому что, не найдя истины и не полюбив ее, ты погибнешь. Но, скажешь ты, если бы истина хотела, чтобы я искал ее и полюбил, то она сама открылась бы мне. Она и открывается тебе, но ты не обращаешь на это внимания. Ищи же истину, — она этого хочет.
The search for truth is carried on not with gladness, but with agitation and unrest; but you must seek it all the same, because if you do not find the truth and come to love it, you will perish. But, you will say, if the truth wished me to seek it and love it, it would of its own accord reveal itself to me. And it does reveal itself to you, but you pay no attention to it. Seek the truth, then — it wants this.
From Pensées · reworded by Tolstoy .
Original · FrenchPar les partis, vous devez vous mettre en peine de rechercher la vérité, car si vous mourez sans adorer le vrai principe, vous êtes perdu. — Mais, dites-vous, s’il avait voulu que je l’adorasse, il m’aurait laissé des signes de sa volonté. — Aussi a-t-il fait ; mais vous les négligez. Cherchez-les donc ; cela le vaut bien.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910According to the doctrine of chance, you ought to put yourself to the trouble of searching for the truth; for if you die without worshipping the True Cause, you are lost.
Seek them, therefore; it is well worth it.
I can only approve of those who seek with lamentation.
Source text: gutenberg.orgRelated · Pascal, Pensées, ed. BrunschvicgJe blâme également, et ceux qui prennent parti de louer l’homme, et ceux qui le prennent de le blâmer, et ceux qui le prennent de se divertir ; et je ne puis approuver que ceux qui cherchent en gémissant.
Source text: fr.wikisource.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurPar les partis, vous devez vous mettre en peine de chercher la vérité : car si vous mourez sans adorer le vrai principe, vous êtes perdu. Mais, dites-vous, s'il avait voulu que je l'adorasse, il m'aurait laissé des signes de sa volonté. Aussi a-t-il fait; mais vous les négligez.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИскание истины совершается не с веселием, а с волнением и беспокойством; но все-таки надо искать ее, потому что, не найдя истины и не полюбив ее, ты погибнешь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 236 (Section III), its opening clause close to 421 (Section VI); Trotter 236, 421; Didot ed. (1863), part II, art. XVII, no. XIX, pp. 272–273.
Pascal's argument from the wager (B. 236), with truth put in God's place; the Circle repeats Tolstoy's Thoughts of Wise Men (1903), June 2, word for word. Pascal: 'vous devez vous mettre en peine de rechercher la vérité, car si vous mourez sans adorer le vrai principe, vous êtes perdu' (you must take pains to seek the truth, for if you die without worshipping the true principle, you are lost); Tolstoy: «надо искать ее, потому что, не найдя истины и не полюбив ее, ты погибнешь» (one must seek it, because without finding truth and loving it you will perish). The objection 's’il avait voulu que je l’adorasse, il m’aurait laissé des signes de sa volonté' (if he had wished me to worship him, he would have left me signs of his will) becomes «если бы истина хотела, чтобы я искал ее и полюбил, то она сама открылась бы мне» (if truth wanted me to seek and love it, it would itself have been revealed to me); 'Aussi a-t-il fait ; mais vous les négligez' (so he has, but you neglect them) becomes «Она и открывается тебе, но ты не обращаешь на это внимания» (it is revealed to you, but you pay no attention); and 'Cherchez-les donc ; cela le vaut bien' (seek them, then; it is well worth it) becomes «Ищи же истину, — она этого хочет» (seek truth, then; it wants this). The opening, «Искание истины совершается не с веселием, а с волнением и беспокойством» (the search for truth goes on not with gaiety but with agitation and unrest), has no counterpart in B. 236; it is closest to B. 421, 'je ne puis approuver que ceux qui cherchent en gémissant' (I can approve only those who seek with groans). Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
“The gods,” who “wish not to be flattered, but wish all reasonable beings to be made like themselves,” become one God, who wants from people, “whom he created in his own likeness,” “not praise or glory,” but that they “become like him in their actions”; Marcus’s “what does the work of a man is a man” becomes a question: “And will man not fulfill his calling?” †
Original · translated by George Long
In order, however to the remembrance of these names, it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves;
and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man.
war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine.
TolstoyТолстой
Помни, что есть бог, который хочет не хвалы или славы от людей, созданных им по подобию своему, а того, чтобы они, руководясь данным им разумением, поступками своими уподоблялись ему. Ведь смоковница верна своему делу, собака, пчела также. А человек неужели не исполнит своего призвания. Но эти великие, святые истины меркнут в памяти твоей; суета ежедневной жизни, неразумный страх, немощь духа и привычка быть рабом заглушают его.
Remember that there is a God who wants from people, whom he created in his own likeness, not praise or glory, but that they, guided by the understanding given them, should become like him in their actions. Why, the fig tree is true to its work, and so are the dog and the bee. And will man not fulfill his calling? But these great, holy truths fade in your memory; the bustle of daily life, unreasoning fear, weakness of spirit, and the habit of being a slave stifle it.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… πρὸς μέντοι τὸ μεμνῆσθαι τῶν ὀνομάτων μεγάλως συλλήψεταί σοι τὸ μεμνῆσθαι θεῶν καὶ ὅτιπερ οὐ κολακεύεσθαι οὗτοι θέλουσιν, ἀλλὰ ἐξομοιοῦσθαι ἑαυτοῖς τὰ λογικὰ πάντα καὶ εἶναι τὴν μὲν συκῆν τὰ συκῆς ποιοῦσαν, τὸν δὲ κύνα τὰ κυνός, τὴν δὲ μέλισσαν τὰ μελίσσης, τὸν δὲ ἄνθρωπον τὰ ἀνθρώπου.
Μῖμος, πόλεμος, πτοία, νάρκα, δουλεία· καθ’ ἡμέραν ἀπαλείψεταί σου τὰ ἱερὰ ἐκεῖνα δόγματα, ὁπόσα ἀφυσιολογήτως φαντάζῃ καὶ παραπέμπεις.
Source text: raw.githubusercontent.comIn English · George Long, 1862In order, however to the remembrance of these names, it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; …
… and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man.
… war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, X.8 (its last sentence) and X.9 (its first).
The last sentence of X.8 joined to the first clause of X.9. Marcus: "it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man. Mimi [farce], war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine." Changed: "the gods" (θεῶν) become one God, «Помни, что есть бог» (remember that there is a God); "they wish not to be flattered" (οὐ κολακεύεσθαι) becomes «хочет не хвалы или славы от людей» (wants not praise or glory from men); the Russian adds «созданных им по подобию своему» (whom he created in his likeness), from Genesis 1:26, and «руководясь данным им разумением, поступками своими» (guided by the reason given them, by their deeds) to "to be made like themselves" (ἐξομοιοῦσθαι). The fig-tree, dog, and bee become «Ведь смоковница верна своему делу, собака, пчела также» (the fig-tree is true to its work, the dog and the bee too), and Marcus's "what does the work of a man is a man" a question, «А человек неужели не исполнит своего призвания» (and will man not fulfil his calling). In X.9 the five things become four: «суета ежедневной жизни» (the bustle of daily life) for "Mimi, war" (μῖμος, πόλεμος, farce and war), «неразумный страх» (unreasoning fear) for "astonishment" (πτοία, panic), «немощь духа» (weakness of spirit) for "torpor" (νάρκα), and «привычка быть рабом» (the habit of being a slave) for "slavery" (δουλεία); "will daily wipe out those holy principles" becomes «эти великие, святые истины меркнут в памяти твоей ... заглушают его» (these great, holy truths fade in your memory ... drown it). Not in Thoughts of Wise Men; Tolstoy's Marcus came from Urusov's translation (Posrednik), not compared.
Translation note. «Заглушают его», “stifle it,” is singular after the plural «истины», “truths”; “it” is read as «призвание», “calling,” two sentences before.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод.
6. A different pointДругой смысл
A word or two changed, and the saying now means something else.Изменено слово или два — и изречение говорит уже другое.
Montesquieu’s “pour savoir peu,” to know a little, becomes “to become aware that one knows little”: a remark on how little long study yields becomes the realization of one’s own ignorance.
Original · French
Il faut avoir beaucoup étudié pour savoir peu.
TolstoyТолстой
Надо много учиться, чтобы сознать, что знаешь мало.
One must study a great deal to become aware that one knows little.
From Pensées diverses · reworded by Tolstoy .
Tolstoy’s own version · На каждый деньНадо много учиться, чтобы сознать, что знаешь мало. Монтескье.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées diverses, Œuvres complètes, ed. Laboulaye, t. VII (Paris: Garnier, 1879), «Variétés»; the line directly before the thought of 5-27.5.
Montesquieu's line, its sense turned. 'Il faut avoir beaucoup étudié pour savoir peu' (one must have studied much to know a little) becomes «чтобы сознать, что знаешь мало» (to realize that one knows little): Montesquieu's remark on how little long study yields becomes the realization of one's own ignorance. The signature is a slip of the name. The line stands in Montesquieu's Pensées diverses directly before 'J'aime les paysans', which the Circle's printed editions also signed «Монтэнь» (27 May, 5-27.5) and the Jubilee editors corrected to «Монтескье»; here they left the signature. Tolstoy himself wrote «Монтень» for Montesquieu in a note of 1907 (vol. 40 commentary: «Монтень [описка; нужно — Монтескье]»), and in На каждый день (19 April, no. 9) he printed the Circle's wording under «Монтескье» (tolstoy). For the Montesquieu he added to Rusanov's La Bruyère in 1907 he translated the same line closer to the French: «Надо много учиться, чтобы знать хоть немного» (to know at least a little; vol. 40, «Избранные мысли Монтескье», no. 10). Cotton's English Montaigne was searched for the thought without result. No public-domain English of Montesquieu's line was found.
Mallory’s “spiritual power,” which “surrounds us on every hand” and must be breathed in, becomes “spiritual food,” so the thought that opens on breath opens on food, and “a lack of capacity to inspire it” becomes the capacity “to take it in”; “to know how to employ and use them” becomes “to understand how to master them.”
Original
There is no lack of spiritual power; it surrounds us on every hand; but there is a lack of capacity to inspire it.
It is not for lack of air that the dying man cannot breathe, but for his lack of capacity to . assimilate it.
All the elements--physical, mental and spiritual--that have been or ever will be in the universe are in it now.
It is merely a question of wisdom to know how to employ and use them.
TolstoyТолстой
В духовной пище нет недостатка; недостает лишь способности вбирать ее в себя. Не по недостатку воздуха не может дышать умирающий человек, а по недостатку способности усваивать его. Все элементы — физические, умственные и духовные, которые были или когда-либо будут в мире, — находятся в нем и теперь. Дело мудрости понять, как овладеть ими.
There is no lack of spiritual food; all that is lacking is the capacity to take it in. It is not for lack of air that a dying man cannot breathe, but for lack of the capacity to assimilate it. All the elements — physical, mental, and spiritual — that have been or ever will be in the world are in it now as well. The work of wisdom is to understand how to master them.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThere is no lack of spiritual power; it surrounds us on every hand; but there is a lack of capacity to inspire it.
It is not for lack of air that the dying man cannot breathe, but for his lack of capacity to . assimilate it.
All the elements--physical, mental and spiritual--that have been or ever will be in the universe are in it now.
It is merely a question of wisdom to know how to employ and use them.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, New Series, no. 11, December 1901, The column 'Key Thoughts' (pp. 164–165), its last paragraph, signed '--Lucy A, Mallory'.
Mallory's own, signed by her. Changed in its first words: her 'spiritual power' becomes 'spiritual food' (В духовной пище нет недостатка), and her clause 'it surrounds us on every hand' is left out, so the thought that opens on breath now opens on food; 'a lack of capacity to inspire it' (to breathe it in) becomes 'only the capacity to take it in is lacking' (недостает лишь способности вбирать ее в себя). The dying man who lacks the capacity to assimilate air is kept. 'In the universe' becomes 'in the world' (в мире), and 'It is merely a question of wisdom to know how to employ and use them' becomes 'The work of wisdom is to understand how to master them' (Дело мудрости понять, как овладеть ими). No printable.
“To be the same in heart and life,” consistency between heart and conduct, becomes “to be the same toward all people in one’s heart and in one’s life,” impartiality toward everyone (the Chinese, 心行平等, keeping mind and conduct even, is nearer it than Beal’s English); Conway’s “to repress lust and famish desire” (Beal: “banish desire”) becomes “to suppress lust and carnal desires.”
Original · translated by Samuel Beal
Buddha said : There are twenty difficult things in the world — being poor to be charitable ; being rich and great ; to be religious ;
to repress lust and banish desire ; to see an agreeable object and not seek to obtain it ;
to investigate a matter to the very bottom ; not to contemn the ignorant ; thoroughly to extirpate self-esteem ;
to be the same in heart and life; to avoid controversy.
TolstoyТолстой
Будда сказал: есть трудные вещи в мире, — будучи бедным, быть милосердным; будучи богатым и знатным, быть религиозным; подавить похоть и плотские желания, видеть приятный предмет и не желать приобрести его; переносить оскорбления без злобы; изучать предмет до самого основания; не осуждать невежественного; избегать споров; совершенно освободиться от самолюбия и быть одинаковым ко всем людям в своем сердце и в жизни.
The Buddha said: there are hard things in the world — to be merciful when poor; to be religious when rich and highborn; to suppress lust and carnal desires, to see a pleasing object and not wish to acquire it; to bear insults without malice; to study a subject down to its very foundation; not to condemn the ignorant; to avoid disputes; to free oneself completely from self-regard and to be the same toward all people in one’s heart and in one’s life.
From The Sutra in Forty-two Sections · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… great, to be religious ; to escape destiny ; to repress lust and famish desire ; to see an agreeable object and not seek to obtain it ; …
… to bear insult without anger ; …
… to investigate a matter to the very bottom ; not to con temn the ignorant ; thoroughly to extirpate selfesteem ; …
… to be the same in heart and life ; to avoid controversy.'
Source text: archive.orgOriginal · Classical Chinese佛言。天下有二十難。貧窮布施難。豪貴學道難。
忍色離欲難。見好不求難。有勢不臨難。被辱不瞋難。
廣學博究難。不輕未學難。除滅我慢難。
心行平等難。不說是非難。
Source text: zh.wikisource.orgIn English · Samuel Beal, 1871Buddha said : There are twenty difficult things in the world — being poor to be charitable ; being rich and great ; to be religious ; …
… to repress lust and banish desire ; to see an agreeable object and not seek to obtain it ; …
… to investigate a matter to the very bottom ; not to contemn the ignorant ; thoroughly to extirpate self-esteem ; …
… to be the same in heart and life; to avoid controversy.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Sutra in Forty-two Sections, section 12, the twenty difficult things (Beal's § 11); Conway (1874), no. CCLXVI, Difficult Things, p. 171.
Conway's English (from Beal's Catena, 1871), shortened and in one place changed. Conway prints the Buddha's list of difficult things in Beal's words, less two items ('to get sight of the Scriptures', 'to be born when a Buddha is in the world'), beside a margin that reads 'Chinese Budh[ist]', which Tolstoy's signature repeats; and where Beal's punctuation divides 'being rich and great; to be religious', Conway prints 'being rich and great, to be religious', as Tolstoy has it («будучи богатым и знатным, быть религиозным»). So Tolstoy read Conway. Of Conway's eighteen items he keeps ten, in Conway's order except that 'to avoid controversy', Conway's last, comes before 'thoroughly to extirpate self-esteem'. He leaves out 'to escape destiny', 'to be strong without being rash', 'to move in the world (to touch things) without setting the heart on it', 'to be good, and at the same time to be learned and clever', 'to see the hidden principle in the profession of religion', 'to attain one's end without exultation', 'to exhibit in a right way the doctrine of expediency', and 'to save men by converting them'. Two changes of sense: 'to be the same in heart and life' becomes «быть одинаковым ко всем людям в своем сердце и в жизни» (to be the same toward all people in one's heart and in one's life), so that consistency between heart and conduct becomes impartiality toward everyone; and 'to repress lust and famish desire' becomes «подавить похоть и плотские желания» (to repress lust and carnal desires). 'Not to contemn the ignorant' is «не осуждать невежественного» (not to condemn the ignorant). The Chinese is section 12 of the Sutra in Forty-two Sections in its later recension, saved here in the text with the Song emperor Zhenzong's commentary: 天下有二十難 ('there are twenty hard things in the world'), whose twenty items Beal follows one for one; the older Korean recension (February's 2-16.2) has only five. The item behind 'the same in heart and life' is 心行平等難 ('it is hard to keep mind and conduct even', 平等, impartial toward all), which is nearer Tolstoy's «ко всем людям» than Beal's English is. The Buddha is the speaker; «Китайский буддист» is Conway's margin and stands.
Kant’s qualifier, “subjectively considered,” becomes “considered in itself,” so a definition of religion on the believer’s side becomes a definition of religion as such; “as if they were divine commandments,” Semple’s words (Kant: “als göttlicher Gebote,” as divine commands), becomes “as commandments of God.”
Original · translated by J. W. Semple
Religion, subjectively considered, is the ackno^vledg- ment and recognition of all our duties as if they were divine commaudments.
TolstoyТолстой
Религия, рассматриваемая сама по себе, есть признание всех наших обязанностей заповедями бога.
Religion, considered in itself, is the recognition of all our duties as commandments of God.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-AussprücheDie religiöse Gewißheit. Religion ist (subjektiv betrachtet) das Erkenntnis aller unserer Pflichten als göttlicher Gebote.
Source text: archive.orgOriginal · GermanReligion iſt (ſubjectiv betrachtet) das Erkenntniß aller unſerer Pflichten als göttlicher Gebote.
Source text: archive.orgIn English · J. W. Semple, 1838Religion, subjectively considered, is the ackno^vledgment and recognition of all our duties as if they were divine commaudments.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), part IV, section 1, Kehrbach's ed. (Leipzig: Reclam, 1879), p. 164, the section's opening sentence; Kant-Aussprüche no. 223 («Die religiöse Gewißheit»), Richter's register: Religion i. d. Gr., Hartenstein VI, 252.
Kant's definition, with its qualifier changed. 'Religion ist (subjectiv betrachtet)' (religion, subjectively considered) becomes «Религия, рассматриваемая сама по себе» (religion considered in itself): Kant limits the definition to religion on the side of the believing subject, and his footnote adds that it demands no assertoric knowledge, not even of God's existence; Tolstoy's words make it a definition of religion as such. 'Das Erkenntnis' (cognition, knowing) becomes «признание» (acknowledgment), and 'als göttlicher Gebote' (as divine commands) «заповедями бога» (as commandments of God). Tolstoy read it in Richter's Kant-Aussprüche, which prints the sentence alone under the heading 'Die religiöse Gewißheit' (intermediary). Semple's English adds 'as if they were' before 'divine commandments', which the German does not have. The Circle gives a neighbouring definition, Richter's no. 240 from Der Streit der Fakultäten, on 2 January (no. 5, «По Канту»).
Amiel’s close, that “nobody give us credit for it,” becomes “that we need no approval from people for it”: in Amiel the change goes unthanked, in Tolstoy it needs no thanks; “the beautiful souls” (Amiel: “belles âmes”) become “lofty souls.”
Original · translated by Mrs. Humphry Ward
The beautiful souls of the world have an art of saintly alchemy, by which bitterness is converted into kindness, the gall of human experience into gentleness, ingratitude into benefits, insults into pardon. And the transformation ought to become so easy and habitual that the lookers-on may think it spontaneous, and nobody give us credit for it.
TolstoyТолстой
Обращать горечь жизненного опыта в благодушие, неблагодарность — в благодеяние, оскорбления — в прощение, — вот в чем святая алхимия высоких душ. И это превращение должно сделаться столь обычным, столь легким, чтобы оно представлялось людям естественным и чтобы нам не нужно было за это одобрение людей.
To turn the bitterness of life’s experience into benevolence, ingratitude into beneficence, insults into forgiveness — this is the holy alchemy of lofty souls. And this transformation must become so habitual, so easy, that it seems natural to people and that we need no approval from people for it.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchConvertir les amertumes en bénignité, le fiel des expériences humaines en mansuétude, les ingratitudes en bienfaits, les insultes en pardon, n'est-ce pas la sainte alchimie des belles âmes?
Et cette transformation doit devenir si habituelle et si coulante qu'on la croie spontanée et que personne ne nous en sache gré.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885The beautiful souls of the world have an art of saintly alchemy, by which bitterness is converted into kindness, the gall of human experience into gentleness, ingratitude into benefits, insults into pardon. And the transformation ought to become so easy and habitual that the lookers-on may think it spontaneous, and nobody give us credit for it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 décembre 1868 (7th ed., Geneva 1897, t. II, p. 41); Ward's translation, December 26, 1868.
Amiel's two sentences, with the end changed. Tolstoy joins Amiel's first two pairs, 'les amertumes en bénignité, le fiel des expériences humaines en mansuétude' (bitterness into benignity, the gall of human experience into gentleness), into one, «горечь жизненного опыта в благодушие» (the bitterness of life's experience into good nature), and makes Amiel's question, 'n'est-ce pas la sainte alchimie des belles âmes?' (is this not the holy alchemy of beautiful souls?), a statement, with «высоких душ» (lofty souls) for 'belles âmes'. «Чтобы оно представлялось людям естественным» (that it seem natural to people) follows 'qu'on la croie spontanée' (that it be thought spontaneous). Amiel's close, 'et que personne ne nous en sache gré' (and that no one give us credit for it), becomes «и чтобы нам не нужно было за это одобрение людей» (and that we should not need people's approval for it): in Amiel the change, once habitual, goes unthanked; in Tolstoy it needs no thanks. M. L. Tolstaya's Russian selection «Из дневника Амиеля» (Посредник, 1901), in the Jubilee list of the Circle's sources, was not seen.
Carus’s “The faithful … the faithless,” “the faithful … the unfaithful” in Tolstoy’s 1903 version, become “believers … unbelievers,” so trustworthiness becomes religious belief (Legge: “those who are sincere (with me)”).
Original · translated by James Legge
The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.
The people all keep their eyes and ears directed to him, and he deals with them all as his children.
TolstoyТолстой
Святой человек не имеет своих чувств. Чувства народа становятся его чувствами. Доброе он встречает с добротой, с добротой же встречает и злое. Верующих он встречает с верою, с такой же верою встречает и неверующих.
Святой человек, живя в мире, озабочен своими отношениями к людям. Он чувствует за всех людей, и все люди обращают к нему свои уши и глаза.
The holy man has no feelings of his own. The feelings of the people become his feelings. He meets the good with goodness, and with goodness he meets the evil too. He meets believers with faith, and with the same faith he meets unbelievers.
The holy man, living in the world, is concerned with his relations to people. He feels for all people, and all people turn their ears and eyes to him.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingThe holy man possesses not a fixed heart. The hundred families' hearts he makes his heart.
The good I meet with goodness ; the bad I also meet with goodness; for virtue is good [throughout].
The faithful I meet with faith; the faithless I also meet with faith ; for virtue is faithful [throughout].
The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalises his heart, and the hundred families fix upon hirn their ears and eyes.
Source text: archive.orgOriginal · Classical Chinese聖人無常心，以百姓心為心。
善者，吾善之；不善者，吾亦善之，
信者，吾信之；不信者，吾亦信之，德信。聖人在天下歙歙，為天下渾其心，
百姓皆注其耳目, …
Source text: zh.wikisource.orgIn English · James Legge, 1891The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.
The people all keep their eyes and ears directed to him, and he deals with them all as his children.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСвятой человек не имеет своих чувств. Чувства народа становятся его чувствами. Доброе он встречает с добротой, с добротой же встречает и злое. Верных он встречает с верою, с такою же верою встречает и неверных.
Святой человек, живя в мире, озабочен своими отношениями к людям. Он чувствует за всех людей, и все люди обращают к нему свои уши и глаза.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 49 (Carus: 'Trust in Virtue').
Daodejing 49 in Tolstoy's own Russian from Carus's English (1898), as Thoughts of Wise Men (1903) prints it on the same day, 21 October; the Circle changes one pair of words. 1903 and the Circle against Carus: 'The holy man possesses not a fixed heart. The hundred families' hearts he makes his heart' becomes «Святой человек не имеет своих чувств. Чувства народа становятся его чувствами» (the holy man has no feelings of his own; the people's feelings become his feelings); Carus's first person ('The good I meet with goodness') becomes the third, and his reasons ('for virtue is good [throughout]', 'for virtue is faithful [throughout]') are left out; 'dwells in the world anxious, very anxious in his dealings with the world' becomes «живя в мире, озабочен своими отношениями к людям» (living in the world, is concerned about his relations with people); 'He universalises his heart' becomes «Он чувствует за всех людей» (he feels for all people); and the last sentence, 'The holy man treats them all as children', is dropped. For the Circle Tolstoy made 1903's «Верных … неверных» (the faithful … the unfaithful), Carus's 'the faithful … the faithless', into «Верующих … неверующих» (believers … unbelievers): trustworthiness becomes religious belief. The Chinese 信者，吾信之；不信者，吾亦信之 means 'the trustworthy I trust; the untrustworthy I also trust' (Legge: 'To those who are sincere (with me), I am sincere'). Tolstoy's selection «Изречения Лао-Тзе» (1910), no. 15, in the same volume, gives the passage otherwise: «С честным он обращается честно, с нечестным он обращается тоже честно» (he deals honestly with the honest, and honestly with the dishonest too).
Entering into godliness becomes “the path of amending oneself,” and supernatural grace drops out, so we suffer “to the extent that our vices have managed to take root in us”; the cause of the struggle, in Tolstoy’s 1903 version impiety, Pascal’s word, is in the Circle “our own imperfection,” and being left “without that war which He came to bring” becomes remaining “forever with our vices.” †
Original · translated by W. F. Trotter
It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there.
We suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn asunder between these opposed efforts. But it would be very unfair to impute this violence to God, who is drawing us on, instead of to the world, which is holding us back.
The most cruel war which God can make with men in this life is to leave them without that war which He came to bring.
TolstoyТолстой
Путь исправления себя, правда, труден, но он труден не сам по себе, а труден потому, что мы так долго предавались порокам. Эти-то пороки и усложняют нам путь исправления. Мы страдаем от этой борьбы настолько, насколько пороки наши успели в нас вкорениться. Мы не можем думать, что бог виноват в необходимости этой борьбы, потому что, не будь в нас пороков, не было бы и борьбы. Значит, причина борьбы — в нашем собственном несовершенстве. И между тем в этой борьбе наше спасение, и если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы навсегда с нашими пороками.
The path of amending oneself is hard, it is true, but it is hard not in itself, but because we have given ourselves up to vices for so long. It is these vices that make the path of amendment hard for us. We suffer from this struggle to the extent that our vices have managed to take root in us. We cannot think that God is to blame for the necessity of this struggle, because, were there no vices in us, there would be no struggle either. So the cause of the struggle lies in our own imperfection. And yet in this struggle is our salvation, and if God were to deliver us from this struggle, we, wretched as we are, would remain forever with our vices.
From Pensées · reworded by Tolstoy .
Original · FrenchIl est vrai qu’il y a de la peine, en entrant dans la piété ; mais cette peine ne vient pas de la piété qui commence d’être en nous, mais de l’impiété qui y est encore.
Nous ne souffrons qu’à proportion que le vice, qui nous est naturel, résiste à la grâce surnaturelle ; notre cœur se sent déchiré entre des efforts contraires ; mais il serait bien injuste d’imputer cette violence à Dieu qui nous attire, au lieu de l’attribuer au monde qui nous retient.
La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu’il est venu apporter.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there.
We suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn asunder between these opposed efforts. But it would be very unfair to impute this violence to God, who is drawing us on, instead of to the world, which is holding us back.
The most cruel war which God can make with men in this life is to leave them without that war which He came to bring.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurU est vrai qu'il y a de la peine en s'exerçant dans la piété. Mais cette peine ne vient pas de la piété qui commence d'être en nous , mais de l'impiété qui y est encore.
Mais il serait bien injuste d'imputer cette violence à Dieu qui nous attire, au lieu de l'attribuer au monde qui nous retient.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПуть исправления себя, правда, труден, но он труден не сам по себе, а труден потому, что мы так долго предавались порокам, которые и усложняют нам путь исправления.
Значит, причина борьбы — в нашем собственном нечестии. И между тем в этой борьбе наше спасение, и если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы при наших пороках.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 498 (Section VII); Trotter 498; Didot ed. (1863), part II, art. XVII, § LXXII, pp. 296–297.
B. 498, freely reworked, by way of Thoughts of Wise Men (1903, 11 October, no. 2), which the Circle copies with three changes of its own (tolstoy). Pascal speaks of the pain of entering into piety, which comes from 'l'impiété qui y est encore' (the impiety still in us); Tolstoy makes it «путь исправления себя» (the path of correcting oneself), hard «потому, что мы так долго предавались порокам» (because we have so long given ourselves to vices). Pascal's 'Nous ne souffrons qu'à proportion que le vice, qui nous est naturel, résiste à la grâce surnaturelle' (we suffer only in proportion as the vice natural to us resists supernatural grace) loses grace: «насколько пороки наши успели в нас вкорениться» (as far as our vices have taken root in us). Where Pascal says it would be unjust 'd'imputer cette violence à Dieu qui nous attire, au lieu de l'attribuer au monde qui nous retient' (to impute this violence to God who draws us, instead of to the world that holds us back), Tolstoy places the cause «в нашем собственном несовершенстве» (in our own imperfection). The simile of the child torn by its mother from robbers is left out, and 'La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu'il est venu apporter' (the cruellest war God can make on men in this life is to leave them without the war he came to bring) becomes «если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы навсегда с нашими пороками» (if God freed us from this struggle, we wretches would remain for ever with our vices). Against the 1903 text the Circle splits the first sentence in two, writes «несовершенстве» (imperfection) for «нечестии» (impiety, Pascal's word), and «навсегда с нашими пороками» for «при наших пороках». The 1903 book's Pascal came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник; vol. 40 commentary), not seen. The Didot text, in the printing Tolstoy owned (1850; here 1863), reads 'en s'exerçant dans la piété' (in exercising oneself in piety) (edition).
Mallory’s “spiritual senses” become “our higher feelings,” and “their spiritual faculties” become “their faculties,” so her “spiritual” is gone from both sentences and the last speaks of every faculty; “we do not realize that we possess them” becomes “we stop noticing that we possess them.”
Original
It is with the spiritual senses as it is with our other faculties--if we do not exercise them, we do not realize that we possess them.
Those who never exercise their spiritual faculties become insensible to their existence.
TolstoyТолстой
С нашими высшими чувствами бывает то же, что бывает со всеми вообще нашими способностями. Если мы не упражняем их, мы перестаем замечать, что мы ими обладаем. Люди, никогда не упражняющие своих способностей, становятся нечувствительными к их существованию.
The same thing happens with our higher feelings as happens with all our faculties in general. If we do not exercise them, we stop noticing that we possess them. People who never exercise their faculties become insensible to their existence.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsIt is with the spiritual senses as it is with our other faculties--if we do not exercise them, we do not realize that we possess them.
Those who never exercise their spiritual faculties become insensible to their existence.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 2, April 1902, p. 20, the column 'Key Thoughts', signed at its end '--Lucy A. Malloby' (a misprint of Mallory).
Mallory's own, in her column. Changed: 'the spiritual senses' become 'our higher senses' (С нашими высшими чувствами), 'our other faculties' become 'all our faculties in general' (со всеми вообще нашими способностями), 'we do not realize that we possess them' becomes 'we cease to notice that we possess them' (мы перестаем замечать, что мы ими обладаем), and 'their spiritual faculties' become 'their faculties' (своих способностей), so the last sentence speaks of every faculty. Mallory's 'spiritual' is gone from both sentences. No printable.
Mallory’s God is not an idol “to be praised and flattered”; Tolstoy’s is not one “to be prayed to and flattered,” so praise becomes prayer; the ideal “to be made real in the daily life of the individual” becomes one “that man must embody in his everyday life.”
Original
God is not an idol to be praised and flattered, but an Ideal to be made real in the daily life of the individual.
TolstoyТолстой
Бог — не идол, которому нужно молиться и льстить; бог — идеал, который должен воплощать человек в своей повседневной жизни.
God is not an idol to be prayed to and flattered; God is an ideal that man must embody in his everyday life.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsGod is not an idol to be praised and flattered, but an Ideal to be made real in the daily life of the individual.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 1, March 1902, p. 4, the column 'Key Thoughts', headed 'Lucy A. Mallory', the second paragraph.
Mallory's own, in her column. One word changed: her God is not an idol 'to be praised and flattered'; Tolstoy's is not an idol 'to be prayed to and flattered' (которому нужно молиться и льстить). He repeats 'God' at the head of the second clause (бог — идеал), and 'an Ideal to be made real in the daily life of the individual' becomes 'an ideal which a person must embody in his daily life' (который должен воплощать человек в своей повседневной жизни). The whole thought is in italics in the Jubilee text; Mallory prints it in roman. The same column holds October 13's thought. No printable, for 'praised'.
Translation note. The Russian italic is broken only at the dashes, commas, and semicolon; it is set here as one span.
Thoreau’s caution, that the physiologist “must not presume to explain” the growth of plants by mechanical laws, becomes a verdict that he “hopes in vain to explain it,” and the mystery of plant life, “kindred with” ours, becomes “the same as” ours; “must not expect to probe with our fingers” becomes “must not finger,” and “even” is added to vegetable life.
Original
The mystery of the life of plants is kindred with that of our own lives, and the physiologist must not presume to explain their growth
We must not expect to probe with our fingers the sanctuary of any life, whether animal or vegetable.
If we do, we shall discover nothing but surface still.
TolstoyТолстой
Тайна жизни растения — такая же, как тайна нашей жизни, и физиолог напрасно надеется объяснить ее механическим законом так же, как он объясняет машину, которую сам сделал. Мы не должны щупать пальцами святую святых жизни животной или даже растительной. Делая это, мы ничего не откроем, кроме внешности.
The mystery of a plant’s life is the same as the mystery of our life, and the physiologist hopes in vain to explain it by mechanical law, in the same way as he explains a machine that he has made himself. We must not finger the holy of holies of animal or even of vegetable life. In doing so we shall discover nothing but the outside.
From Journal, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayThe mystery of the life of plants is kindred with that of our own lives, and the physiologist must not presume to explain their growth according to mechanical laws, or as he would explain a machine of his own making.
If we do we shall discover nothing but surface still.
Source text: archive.orgThoreau’s own wordsThe mystery of the life of plants is kindred with that of our own lives, and the physiologist must not presume to explain their growth …
We must not expect to probe with our fingers the sanctuary of any life, whether animal or vegetable.
If we do, we shall discover nothing but surface still.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), pp. 82–83, a paragraph without a date of its own, after the entry of 7 March 1859 on the shrike and the robins.
Close in its images, changed in its verbs. 'Kindred with' becomes «такая же, как» (the same as). 'The physiologist must not presume to explain their growth according to mechanical laws' becomes «физиолог напрасно надеется объяснить ее механическим законом» (the physiologist hopes in vain to explain it by mechanical law): Thoreau's caution, 'must not presume', becomes a statement that the attempt is futile. 'We must not expect to probe with our fingers the sanctuary of any life, whether animal or vegetable' becomes «Мы не должны щупать пальцами святую святых жизни животной или даже растительной» (We must not finger the holy of holies of animal or even vegetable life), without 'expect to' and with 'even' added. 'If we do, we shall discover nothing but surface still' becomes «Делая это, мы ничего не откроем, кроме внешности» (Doing so, we shall discover nothing but the outside), without 'still'. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the three sentences for May 11, credited to 'Spring'; the next thought of the day, 10-8.5, comes from the same calendar. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.
Thoreau’s “begin to be insignificant” becomes “becomes insignificant,” and the telescope is added to the microscope, so his remark on things seen under the microscope covers the telescope as well; “Science is inhuman” is left out.
Original
Science is inhuman. Things seen with a microscope begin to be insignificant.
So described, they are monstrous, as if they should be magnified a thousand diameters.
TolstoyТолстой
Вещь, которую мы видим через микроскоп и телескоп, становится незначительной.
A thing that we see through the microscope and the telescope becomes insignificant.
From Journal, 1 May 1859, as printed in 'May Days: Extracts from the Journal of Henry D. Thor… · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayScience is inhuman. Things seen with a microscope begin to be insignificant.
If you would obtain insight, avoid anatomy.
Source text: archive.orgThoreau’s own wordsScience is inhuman. Things seen with a microscope begin to be insignificant.
So described, they are monstrous, as if they should be magnified a thousand diameters.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 1 May 1859, as printed in 'May Days: Extracts from the Journal of Henry D. Thoreau', The Atlantic Monthly, vol. 41 (May 1878), pp. 569–570, the paragraph beginning 'Science is inhuman', under the date 1 May 1859.
Changed. 'Things seen with a microscope begin to be insignificant' becomes «Вещь, которую мы видим через микроскоп и телескоп, становится незначительной» (A thing that we see through the microscope and the telescope becomes insignificant): 'and the telescope' is Tolstoy's, and 'begin to be' becomes «становится» (becomes). Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints 'Science is inhuman. Things seen with a microscope begin to be insignificant. If you would obtain insight, avoid anatomy' for July 19, credited to 'May Days', the journal extracts printed under that title in The Atlantic Monthly of May 1878; there the third sentence stands a few paragraphs later, in the entry of 2 May 1852. Tolstoy left out the first and third sentences. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.
Conway’s “one supreme Mind which transcends all other intelligences,” the gods in the Sanskrit, becomes a reason “that surpasses all human minds,” and “it pervades the system of worlds, and is yet infinitely beyond it” becomes “It is above all worlds and at the same time pervades all that exists”; Conway’s question, “what room is there for delusion of mind or for sorrow?”, becomes a statement, and “on the supreme reason” is added to the “fruitless speculation.”
Original · translated by F. Max Müller
It is inside of all this, and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it
what sorrow, what trouble can there be to him who once beheld that unity ?
All who worship what is not real knowledge (good works), enter into blind darkness : those who delight in real knowledge, enter, as it were, into greater darkness.
TolstoyТолстой
Есть один высший разум, превосходящий все человеческие умы. Он далек и близок. Он выше всех миров и вместе с тем проникает во всё существующее.
Человек, который видит, что все вещи содержатся в высшем духе, и что высший дух проникает все существа, не может относиться с презрением ни к какому существу.
Для того, для кого все духовные существа одинаковы с высшим, не может быть места для заблуждения или для печали.
Те, кто исполняют одни обряды, находятся в густом мраке, но те, кто предаются только бесплодным размышлениям о высшем разуме, находятся в еще большей темноте.
There is one supreme reason that surpasses all human minds. It is far and it is near. It is above all worlds and at the same time pervades all that exists.
The man who sees that all things are contained in the supreme spirit, and that the supreme spirit pervades all beings, cannot regard any being with contempt.
For one to whom all spiritual beings are the same as the supreme, there can be no place for delusion or for sorrow.
Those who perform only rites are in dense gloom, but those who give themselves only to barren meditations on the supreme reason are in still greater darkness.
From Isha Upanishad · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyThere is one supreme Mind which transcends all …
… distant, yet near ; it pervades the system of worlds, and is yet infinitely beyond it.
The man who considers all beings as existing even in the Supreme Spirit, and the Supreme Spirit as pervading all beings, henceforth views no creature with contempt.
They who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darkness, but they have a thicker gloom who are solely attached to fruitless speculation.
Source text: archive.orgOriginal · Sanskritतदेजति तन्नैजति तद्दूरे तद्वन्तिके
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति
तत्र को मोहः कः शोक एकत्वमनुपश्यतः
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते
Source text: sa.wikisource.orgIn English · F. Max Müller, 1879It is inside of all this, and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it …
… what sorrow, what trouble can there be to him who once beheld that unity ?
All who worship what is not real knowledge (good works), enter into blind darkness : those who delight in real knowledge, enter, as it were, into greater darkness.
Source text: archive.orgAnother translation · The Works of Sir William JonesThey who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darknefs, but they furely have a thicker gloom …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Isha Upanishad (Īśāvāsya), vv. 4–7, 9; Conway (1874), p. 76, no. CXXV, Mind in Nature, margin 'Hindu. Isavasgam. (An Upanishad from Yagur Veda.)'.
The four paragraphs of Conway's 'Mind in Nature' (no. CXXV) in his order, leaving out his last sentence ('That diviner Sun…'). Conway abridges Sir William Jones's version of the Isha Upanishad (Works, 1807, vol. XIII, 'Isavasyam; or, an Upanishad from the Yajur Veda'), and Tolstoy's signature renders Conway's margin, 'An Upanishad from Yagur Veda'. His Russian follows Conway: 'fruitless speculation' («бесплодным размышлениям») is Conway's, where Jones has 'speculative science'. Tolstoy changes the first paragraph: 'one supreme Mind which transcends all other intelligences' becomes «один высший разум, превосходящий все человеческие умы» (surpassing all human minds), where Jones's 'divine intelligences' are the Sanskrit devas, the gods; 'Moving, it cannot be shaken' is left out; and 'it pervades the system of worlds, and is yet infinitely beyond it' becomes «Он выше всех миров и вместе с тем проникает во всё существующее» (it is above all worlds and at the same time penetrates all that exists). The second paragraph is close. In the third, Conway's question 'what room is there for delusion of mind or for sorrow?' becomes a statement. In the fourth, 'ignorantly' is left out and «о высшем разуме» (about the supreme reason) is added to the fruitless speculation. The Sanskrit of v. 9 says that those who worship avidyā (not-knowledge) enter blind darkness, and those who delight in vidyā (knowledge) a greater darkness (Max Müller); Max Müller's gloss on not-knowledge, '(good works)', gives the reading of it as rites that Jones followed. Not in Thoughts of Wise Men (1903).
Marcus’s point, that one must be ruled before ruling, becomes one of knowing: “before thou shalt have first learned to obey rules thyself” becomes “One who cannot read and write himself,” and “Much more is this so in life” is spelled out as a question: “how then can one who does not know what he himself should do tell people what they should do?” †
Original · translated by George Long
Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.
TolstoyТолстой
Кто сам не умеет читать и писать, не может учить этому других; как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?
One who cannot read and write himself cannot teach this to others; how then can one who does not know what he himself should do tell people what they should do?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἘν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς. τοῦτο πολλῷ μᾶλλον ἐν τῷ βίῳ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто сам не умеет читать и писать, не может учить этому других. Как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, XI.29.
Thoughts of Wise Men (1903), 2 February, with a full stop where the Circle has a semicolon. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Ἐν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς" (in writing and reading you will not lead before you have been led); Long: "Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life." The Russian makes the rule one of knowing: «Кто сам не умеет читать и писать» (one who cannot himself read and write) for "before thou shalt have first learned to obey rules thyself", and it spells out "Much more is this so in life" as a question, «как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?» (how can one who does not know what he himself should do tell others what to do?). Marcus's point, that one must be ruled before ruling, becomes a point about knowledge.
“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.” †
Original
What 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.
TolstoyТолстой
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.
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 .
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.
“True greatness,” which regards the performance of the minutiae of business “as an act of Divine worship,” becomes the man who sees a ray of divine power in the smallest things and who looks on trifling tasks “as manifestations of the power of God”: doing them as worship becomes seeing God’s power in them.
Original · translated by H. Blochmann
He is a man of high understanding and noble aspirations who, without the help of others, recognizes a ray of the Divine power in the smallest things of the world ; who shapes his inward and outward character accordingly, and shews due respect to himself and to others.
True greatness, in spiritual and in worldly matters, does not shrink
but regards their performance as an act of Divine worship.
TolstoyТолстой
Тот, кто признает луч божественной силы в мельчайших вещах мира, тот человек высокого понимания и высоких стремлений. Такой человек уважает себя и других и не пренебрегает ничтожными делами, но смотрит на них, как на проявления божеской силы.
He who recognizes a ray of divine power in the smallest things of the world is a man of high understanding and high aspirations. Such a man respects himself and others, and does not disdain trifling tasks, but looks on them as manifestations of the power of God.
The Persian Jalal al-Din Rumi [Abu’l-Fazl].
From Ain-i Akbari · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… aspirations who, without the help of others, recognises a ray of the divine power in the smallest things of the world ; who shapes his inward and outward character accordingly, and shows due respect to himself and to others.
True greatness, in spiritual and in worldly matters, does not shrink from the minutiae of …
… but regards their performance as an act of divine worship.
Source text: archive.orgIn English · H. Blochmann, 1873He is a man of high understanding and noble aspirations who, without the help of others, recognizes a ray of the Divine power in the smallest things of the world ; who shapes his inward and outward character accordingly, and shews due respect to himself and to others.
True greatness, in spiritual and in worldly matters, does not shrink …
… but regards their performance as an act of Divine worship.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ain-i Akbari, Book I, Ain 1, The Household; Conway (1874), p. 102, no. CLXVIII, Worship, margin 'Abulfazl. A.C. 1595. Ab.'.
The first paragraph of Conway's 'Worship' (no. CLXVIII), which is the opening of Abu'l-Fazl's Ain-i Akbari, Book I, Ain 1, in Blochmann's English (Conway's list of authorities names Blochmann's translation), with the two sentences between the first and 'True greatness…' left out. The margin beside it reads 'Abulfazl. A.C. 1595.'; 'Second Divan of Jelâleddîn Rûmi' is the margin of no. CLXVI on the facing page, and 'Persian Tradition' that of no. CLXVII, so the signature «Персидский Джелаледин Руми» was taken from the wrong margins. Tolstoy turns the first sentence around («Тот, кто признает луч божественной силы в мельчайших вещах мира, тот человек высокого понимания и высоких стремлений»), leaves out 'without the help of others' and 'who shapes his inward and outward character accordingly', and joins the second sentence to the first man: 'True greatness, in spiritual and in worldly matters, does not shrink from the minutiae of business, but regards their performance as an act of divine worship' becomes «Такой человек … не пренебрегает ничтожными делами, но смотрит на них, как на проявления божеской силы» (such a man does not disdain trifling matters but looks on them as manifestations of divine power): the act of worship becomes a manifestation of divine power. Blochmann notes that the phrase was one Akbar often used. The Persian text (Blochmann's edition, Bibliotheca Indica, 1867–77) was not found in a searchable copy. Not in Thoughts of Wise Men (1903).
“It is man’s privilege to know the Right and follow it” becomes “To know what is just and to do it: in this lies both the obligation and the privilege of man”: Tolstoy adds the duty to Richardson’s privilege.
Original
Virtue is a service man owes himself, and though there were no Heaven, nor any God to rule the world, it were not less the binding law of life.
It is man's privilege to know the Right and follow it.
TolstoyТолстой
Добродетель есть служение, которое обязан совершать человек самому себе. Если бы не было ни неба, ни бога, управляющего миром, добродетель была бы все-таки обязательным законом жизни. Знать, что справедливо, и исполнять это, в этом и обязанность и преимущество человека.
Virtue is a service that man is bound to render to himself. If there were neither heaven nor a God who governs the world, virtue would still be the binding law of life. To know what is just and to do it: in this lies both the obligation and the privilege of man.
From The Iliad of the East: A Selection of Legends Drawn from Valmiki's Sanskrit Poem, the Ra… · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyVirtue is a service man owes himself ; and though there were no heaven, nor any God to rule the world, it were not less the binding law of life.
It is man's privilege to know the right and follow it.
Source text: archive.orgThe Ramayana’s own wordsVirtue is a service man owes himself, and though there were no Heaven, nor any God to rule the world, it were not less the binding law of life.
It is man's privilege to know the Right and follow it.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Iliad of the East: A Selection of Legends Drawn from Valmiki's Sanskrit Poem, the Ramayana (1870), ch. IX, The Death of Jatayu, p. 149; Conway (1874), pp. 340–341, no. DLVI, Virtue, margin 'Hindu. Ramayana. "The Iliad of the East." (Richardson.)'.
Rama's words after Sita is carried off, in Richardson's retelling of the Ramayana, as Conway prints them (no. DLVI, 'Virtue'). Tolstoy takes the first two sentences of the speech close: 'Virtue is a service man owes himself; and though there were no heaven, nor any God to rule the world, it were not less the binding law of life.' In the third he adds a word: 'It is man's privilege to know the right and follow it' becomes «Знать, что справедливо, и исполнять это, в этом и обязанность и преимущество человека» (to know what is just and do it, in this is both the duty and the privilege of man): «обязанность» (duty) is his. Richardson's book is 'a selection of legends drawn from' Valmiki and retells freely; no verse of Valmiki answering this speech was identified, and the words are hers. She wrote in English, but Tolstoy added to them, so the site prints his version (ruling 1). Not in Thoughts of Wise Men (1903).
Epictetus’s warning that for such a death “a man must receive (bear) no small things, nor are the things small which he must lose” is turned round, “you need not give up much, though, true, by this very thing you will gain much,” and the man occupied with what depends on himself gains a clause, “who sets his life in the work of self-perfection.” †
Original · translated by George Long
THE difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that?
That thou hast given me life, I thank thee for what thou hast given: so long as I have used the things which are thine I am content; take them back and place them wherever thou mayest choose; for thine were all things, thou gayest them to me
But that this may be done (that such a declaration may be made), a man must receive (bear) no small things, nor are the things small which he must lose (go without).
But if you wish for any thing which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing.
TolstoyТолстой
Люди затрудняются, беспокоятся и волнуются только тогда, когда они заняты внешними делами, от них не зависящими. В этих случаях они тревожно спрашивают себя: «Что я стану делать? что-то будет? что из этого выйдет? как бы не случилось того или другого». Так бывает с теми, которые постоянно заботятся о том, что им не принадлежит.
Наоборот, человек, занятый тем, что от него самого зависит, и полагающий свою жизнь в работе самосовершенствования, не станет так тревожить себя. Если бы он и стал беспокоиться о том, удастся ли ему держаться истины и избегать лжи, то я сказал бы: успокойся, — то, что тревожит тебя, находится в твоих собственных руках; гляди только за своими мыслями и поступками и старайся всячески исправлять себя. Так и не говори: «Что-то будет?» Всё, что ни случится, ты обратишь себе в поучение и пользу.
— А если я умру в борьбе с несчастиями?
— Ну, что же? В таком случае ты умрешь смертью человека честного, совершая то, что ты должен совершать. Нужно же тебе всё равно умереть, и смерть должна же застать тебя за каким-нибудь делом. Я был бы доволен, если бы смерть застала меня за делом, достойным человека, за делом добрым и полезным всем людям; или чтобы она застала меня в то время, когда я стараюсь исправлять себя. Тогда я мог бы поднять руки к богу и сказать ему: «Господи, ты знаешь сам, насколько я воспользовался тем, что ты дал мне для понимания твоих законов. Упрекал ли я тебя? Возмущался ли против того, что со мною случилось? Уклонялся ли от исполнения своего долга? Благодарю тебя за то, что я родился, за все дары твои. Я пользовался ими довольно; возьми их назад и распорядись ими как тебе угодно, — ведь они твои!»
Может ли быть лучшая смерть? Чтобы дожить до такой смерти, тебе не нужно многого лишиться, хотя, правда, этим самым ты много приобретешь. Если же ты захочешь удержать то, что не твое, то ты непременно потеряешь и то, что твое.
Кто хочет иметь успех в мирских делах, тот не спит по целым ночам напролет, постоянно хлопочет и суетится, подделывается к сильным людям и вообще поступает как подлый человек. И в конце концов чего он всем этим добился? Он добился того, что его окружают некоторыми почестями, что его боятся и что он, сделавшись начальником, распоряжается другими людьми. Неужели же ты не захочешь сколько-нибудь потрудиться для того, чтобы освободить себя от всех таких забот и спать спокойно, ничего не боясь и ничем не мучаясь? Но знай, что такое спокойствие души не достается даром.
People feel at a loss, grow uneasy, and are agitated only when they are occupied with outward affairs that do not depend on them. In such cases they anxiously ask themselves: “What shall I do? What will happen? What will come of this? What if this or that should happen?” This is how it is with those who are constantly concerned about what does not belong to them.
On the contrary, a man who is occupied with what depends on himself, and who sets his life in the work of self-perfection, will not trouble himself so. Even if he were to begin to worry whether he would succeed in holding to the truth and avoiding falsehood, I would say: be calm — what troubles you is in your own hands; only watch over your thoughts and actions and try in every way to correct yourself. So do not say, “What will happen?” Whatever happens, you will turn it to your instruction and benefit.
“But what if I die in the struggle with misfortunes?”
“Well, what of it? In that case you will die the death of an honest man, doing what you ought to do. You have to die anyway, and death must find you at some work or other. I would be content if death found me at work worthy of a man, at work that is good and useful to all people; or if it found me at a time when I am trying to correct myself. Then I could lift my hands to God and say to him: ‘Lord, you know yourself how far I have made use of what you gave me for the understanding of your laws. Have I reproached you? Have I rebelled against what befell me? Have I shirked the fulfillment of my duty? I thank you that I was born, and for all your gifts. I have enjoyed them long enough; take them back and dispose of them as you please — for they are yours!’”
Can there be a better death? To live to such a death, you need not give up much, though, true, by this very thing you will gain much. But if you want to keep hold of what is not yours, you will certainly lose what is yours as well.
Whoever wants success in worldly affairs goes whole nights without sleep, constantly bustles and fusses, fawns on powerful people, and in general behaves like a base man. And in the end, what has he gained by all this? He has gained this: that he is surrounded with some honors, that he is feared, and that, having become a man in authority, he gives orders to other people. Will you really not be willing to take some trouble in order to free yourself from all such cares and sleep peacefully, fearing nothing and tormented by nothing? But know that such tranquility of soul does not come for nothing.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ἀπορία πᾶσι τοῖς ἀνθρώποις περὶ τὰ ἐκτὸς γίνεται, ἀμηχανία περὶ τὰ ἐκτός. τί ποιήσω; πῶς γένηται; πῶς ἀποβῇ; μὴ τόδε ἀπαντήσῃ, μὴ τόδε.
… ὅ με σὺ ἐγέννησας, χάριν ἔχω, ὧν ἔδωκας· ἐφʼ ὅσον ἐχρησάμην τοῖς σοῖς, ἀρκεῖ μοι. πάλιν αὐτὰ ἀπόλαβε καὶ κατάταξον εἰς ἣν θέλεις χώραν. σὰ γὰρ ἦν πάντα, σύ μοι αὐτὰ δέδωκας.
… ἵνα δὲ ταῦτα γένηται, οὐ μικρὰ δέξασθαι οὐδὲ μικρῶν ἀποτυχεῖν.
… ἀλλʼ ἄν τι τῶν ἀλλοτρίων θέλῃς, τὰ σὰ ἀπώλετο. αὕτη τοῦ πράγματος ἡ φύσις· προῖκα οὐδὲν γίνεται.
Source text: raw.githubusercontent.comIn English · George Long, 1877THE difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that?
That thou hast given me life, I thank thee for what thou hast given: so long as I have used the things which are thine I am content; take them back and place them wherever thou mayest choose; for thine were all things, thou gayest them to me …
But that this may be done (that such a declaration may be made), a man must receive (bear) no small things, nor are the things small which he must lose (go without).
But if you wish for any thing which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы дожить до такой смерти, тебе не нужно многого лишиться, хотя, правда, этим самым ты многое приобретешь.
Он добился того, что его окружают некоторыми почестями, что его боятся и что он, сделавшись начальником, распоряжается какими-нибудь поступками.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.10.1–3, 11–22.
Thoughts of Wise Men (1903), 2 January, with small changes: «держаться истины» for «удержаться истины», «гляди только за своими мыслями» for «гляди только зорко за своими мыслями», «то ты непременно потеряешь» for 1903's «но ты непременно потеряешь», «распоряжается другими людьми» (gives orders to other people) for «распоряжается какими-нибудь поступками» (gives orders about some doings or other), and «Но знай» for «Знай же». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, IV.10 ("What things we ought to despise, and what things we ought to value"): "The difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power". The Russian adds «и полагающий свою жизнь в работе самосовершенствования» (and placing his life in the work of self-perfection), and puts «гляди только за своими мыслями и поступками и старайся всячески исправлять себя» (watch only your thoughts and deeds and try in every way to correct yourself) for "do not be precipitate in assenting before you apply the natural rule"; desire and aversion (IV.10.4–9) and Hercules (10) are left out. From IV.10.11–17: "Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something ... I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble", the husbandman, the consul, and the man with diarrhoea left out, and the self-correction of IV.10.13 kept without its technical terms; then the prayer, in which «Уклонялся ли от исполнения своего долга?» (did I shirk my duty?) stands for "have I wished to transgress the (established) relations (of things)?", «Благодарю тебя за то, что я родился, за все дары твои» (I thank you that I was born, for all your gifts) for "That thou hast given me life, I thank thee for what thou hast given" (ὅ με σὺ ἐγέννησας, that you begot me), and "I have not dishonoured thee" and "see how I have used my perceptions" are left out. IV.10.18 is turned round: Epictetus says that for this "a man must receive (bear) no small things, nor are the things small which he must lose (go without)" (οὐ μικρὰ δέξασθαι οὐδὲ μικρῶν ἀποτυχεῖν), the Russian «тебе не нужно многого лишиться, хотя, правда, этим самым ты много приобретешь» (you need not lose much, though, true, by this you will gain much). The new redaction of the book that Tolstoy began in January 1906 agrees with Epictetus: «тебе, правда, нужно многого лишиться, но зато ты этим самым многое приобретешь» (Jubilee vol. 40, variants, «Новая редакция «Мыслей мудрых людей на каждый день»», 2 January). IV.10.19 is close: "if you wish for any thing which belongs to another, that which is your own is lost." In IV.10.20–21 the would-be consul who must "keep awake, run about, kiss hands ... say and do many things unworthy of a free man" becomes one who «подделывается к сильным людям и вообще поступает как подлый человек» (fawns on the powerful and acts like a base man), and his reward, "Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets", becomes honors, being feared, and giving orders as a chief. IV.10.22 asks: "In order then to secure freedom from passions, tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour?" The last sentence, «такое спокойствие души не достается даром» (such peace of soul does not come for nothing), moves IV.10.19's "nothing is given or had for nothing" (προῖκα οὐδὲν γίνεται) to the end.
Translation note. The Russian says «тебе не нужно многого лишиться», “you need not give up much,” and is translated as printed, though the concession that follows would suit the opposite.
The man who “will live without either pursuing or flying from [death],” the word in brackets Long’s, becomes one who “neither flees from people nor runs after them,” and the care that his thoughts befit “an intelligent animal and a member of a civil community” becomes one care, “to live reasonably, in peaceful communion with people”; “his own intelligence and daemon” become “the light of understanding.” †
Original · translated by George Long
for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company;
and, what is chief of all, he will live without either pursuing or flying from [death];
but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all:
taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.
TolstoyТолстой
Кто положил свою жизнь в свете разумения и служит ему, для того не может быть отчаянных положений в жизни, тот не знает мучений совести, не боится одиночества и не ищет шумного общества, — такой человек имеет высшую жизнь, не бежит от людей и не гоняется за ними. Его не смущают помыслы о том, надолго ли дух его заключен в плотской оболочке; поступки такого человека будут всегда одинаковы, даже ввиду близкой смерти. Для него одна забота — жить разумно в мирном общении с людьми.
For one who has set his life in the light of understanding and serves it, there can be no desperate situations in life; he knows no torments of conscience, does not fear solitude, and does not seek noisy company — such a man has the higher life; he neither flees from people nor runs after them. He is not troubled by thoughts of how long his spirit is enclosed in its fleshly shell; the actions of such a man will always be the same, even with death close at hand. For him there is one care: to live reasonably, in peaceful communion with people.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… ὁ γὰρ τὸν ἑαυτοῦ νοῦν καὶ δαίμονα καὶ τὰ ὄργια τῆς τούτου ἀρετῆς προελόμενος τραγῳδίαν οὐ ποιεῖ, οὐ στενάζει, οὐκ ἐρημίας, οὐ πολυπληθείας δεήσεται·
… τὸ μέγιστον, ζήσει μήτε διώκων μήτε φεύγων, πότερον δὲ ἐπὶ πλέον διάστημα χρόνου τῷ σώματι περιεχομένῃ τῇ ψυχῇ ἢ ἐπ’ ἔλασσον χρήσεται, οὐδ᾽ ὁτιοῦν αὐτῷ μέλει·
… τοῦτο μόνον παρ’ ὅλον τὸν βίον εὐλαβούμενος, τὸ τὴν διάνοιαν ἔν τινι ἀνοικείῳ νοεροῦ καὶ πολιτικοῦ ζῴου τροπῇ γενέσθαι.
Source text: raw.githubusercontent.comIn English · George Long, 1862… for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; …
… and, what is chief of all, he will live without either pursuing or flying from [death]; …
… but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: …
… taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕго не смущает помысл о том, надолго ли дух его заключен в плотской оболочке; поступки такого человека будут всегда одинаковы, даже в виду близкой кончины.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, III.7.
Thoughts of Wise Men (1903), 7 January, with «такой человек» for «таковой», «смущают помыслы» for «смущает помысл», and «смерти» for «кончины». The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus, after telling himself never to value as profitable what would make him break faith or hate or play the hypocrite: "for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from [death]; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community." The Russian leaves out the opening and makes "his own intelligence and daemon" «свет разумения» (the light of reason); "acts no tragic part, does not groan" becomes «для того не может быть отчаянных положений в жизни, тот не знает мучений совести» (for him there can be no desperate straits in life, he knows no torments of conscience); "will not need either solitude or much company" becomes «не боится одиночества и не ищет шумного общества» (does not fear solitude and does not seek noisy company); and "he will live without either pursuing or flying", where Long supplies [death], becomes «такой человек имеет высшую жизнь, не бежит от людей и не гоняется за ними» (such a man has the highest life, neither flees from people nor runs after them). His readiness to depart at once becomes «поступки такого человека будут всегда одинаковы, даже ввиду близкой смерти» (his deeds will always be the same, even with death near), and the care that his thought not turn to anything unfit for "an intelligent animal and a member of a civil community" becomes «Для него одна забота — жить разумно в мирном общении с людьми» (he has one care, to live reasonably in peaceful fellowship with people).
“The real will of the people” becomes “the freedom of the people.”
Original · Russian
Свобода лица — величайшее дело; на ней и
только на ней
может вырасти действительная воля народа. В себе самом человек должен уважать свою свободу и чтить ее не менее, как в ближнем, как в целом народе.
TolstoyТолстой
Свобода лица — величайшее дело; на ней и только на ней может вырасти свобода народа. В себе самом человек должен уважать свою свободу и чтить ее не менее, чем в ближнем, чем в целом народе.
The freedom of the individual is the greatest of all things; on it, and on it alone, can the freedom of a people grow. A man must respect his freedom in himself and honor it no less than in his neighbor or in a whole people.
From С того берега · reworded by Tolstoy .
Original · RussianСвобода лица — величайшее дело; на ней и …
… только на ней …
… может вырасти действительная воля народа. В себе самом человек должен уважать свою свободу и чтить ее не менее, как в ближнем, как в целом народе.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. С того берега (From the Other Shore), introduction: "Прощайте!" (Paris, 1 March 1849), Введение, «Прощайте!»; Собр. соч. в 30 т., т. 6 (1955).
Two consecutive sentences from Herzen's farewell letter to his Moscow friends. Tolstoy changes 'the real will of the people' (действительная воля народа) to 'the freedom of the people' and modernises 'не менее, как' to 'не менее, чем'; the italic 'only on it' loses its emphasis. No pre-1929 English exists: Garnett's 'My Past and Thoughts' does not include 'From the Other Shore' (first English 1956).
Withholding belief from “a professed revelation” becomes withholding it from “a doctrine.”
Original
have another objection to the doctrine that we must deny reason in order to follow revelation.
Faith in this power lies at the founda- tion of all other faith.
No trust can be placed in God if we discredit the faculty by which God is discerned.
if, after a deliberate and impartial use of our best facul- ties, a professed revelation seems to us plainly to disagree with itself or to clash with great principles which we cannot question, we ought not to hesitate to withhold from it our belief
I am surer that my rational nature is from God than that any book is an expression of his will.
TolstoyТолстой
Не верьте тому, чтобы в деле религии можно бы было не доверять разуму. Вера в силу разума лежит в основании всякой другой веры. Нельзя верить в бога, если мы умаляем значение той способности, посредством которой мы познаем бога. Если после добросовестного и беспристрастного использования наших лучших способностей известное вероучение кажется нам противоречивым или не согласным с главными истинами, в которых мы не сомневаемся, мы, несомненно, должны воздержаться от веры в это учение. Я более убежден в том, что моя разумная природа от бога, чем в том, что какая-либо книга есть выражение его воли.
Do not believe that in matters of religion we may distrust reason. Faith in the power of reason lies at the foundation of every other faith. We cannot believe in God if we belittle the faculty by which we know God. If, after a conscientious and impartial use of our best faculties, some doctrine seems to us self-contradictory or at odds with the chief truths we do not doubt, we must certainly withhold our belief from that doctrine. I am more certain that my rational nature is from God than that any book is the expression of his will.
From Self-Denial, First Discourse · reworded by Tolstoy .
Channing’s own words… have another objection to the doctrine that we must deny reason in order to follow revelation.
Faith in this power lies at the foundation of all other faith.
No trust can be placed in God if we discredit the faculty by which God is discerned.
… if, after a deliberate and impartial use of our best faculties, a professed revelation seems to us plainly to disagree with itself or to clash with great principles which we cannot question, we ought not to hesitate to withhold from it our belief …
I am surer that my rational nature is from God than that any book is an expression of his will.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Self-Denial, First Discourse (sermon on Matthew 16:24), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), pp. 259-260, the section on whether self-denial means denying reason ('I am told that I must deny reason').
The middle and closing sentences are Channing's, nearly word for word, taken from one page. The opening imperative is Tolstoy's summary of Channing's argument. Where Channing says to withhold belief from 'a professed revelation' that contradicts itself or clear principles, Tolstoy says a 'doctrine' (вероучение), which moves the test from claimed revelations to creeds. Tolstoy probably worked from Broadbent's Channing selection (London, 1903), which is on his source list; no copy was found online.
“Convenient illusions” become “self-deception for the sake of self-justification.”
Original · translated by Mrs. Humphry Ward
Impartiality and objectivity are as rare as justice, of which they are but two special forms. Self-interest is an inexhaustible source of convenient illusions.
And thus a prejudice of self-love protects all the prejudices of the understanding, which are themselves the result of a stratagem of the ego.
Sacrifice, which is the passion of great souls, has never been the law of societies.
TolstoyТолстой
Беспристрастие так же редко, как и справедливость. Личный интерес есть неисчерпаемый источник самообманов для самооправдания. Число людей, желающих видеть правду, чрезвычайно мало. Над людьми властвует страх перед истиной, если только эта истина им не полезна. Люди житейской философии считают истину чем-то таким, что может быть допущено, может быть и не допущено в жизни. И вот таким образом предрассудок самолюбия защищает все предрассудки мышления, которые вытекают из этой уловки эгоизма. Единственный желаемый человечеством прогресс — это увеличение наслаждений. Самопожертвование — это наслаждение великих душ — никогда не было законом общества.
Impartiality is as rare as justice. Personal interest is an inexhaustible source of self-deception for the sake of self-justification. The number of people who wish to see the truth is extremely small. Fear of the truth holds sway over people, unless the truth is of use to them. People of worldly philosophy regard truth as something that may be admitted into life, or equally may not be. And so in this way the prejudice of self-regard defends all the prejudices of thought that follow from this ruse of egoism. The only progress mankind desires is the increase of pleasures. Self-sacrifice, that pleasure of great souls, has never been the law of society.
From Fragments d’un journal intime · reworded by Tolstoy .
Original · FrenchL'impartialité et l'objectivité sont aussi rares que la justice, dont elles ne sont que deux formes particulières.
Ce qui domine les hommes, c'est la peur de la vérité, à moins que la vérité ne leur soit utile, ce qui revient à dire que l'intérêt est le principe de la philosophie vulgaire, ou que la vérité est faite pour nous, mais non pas nous pour la vérité.
Et c'est ainsi qu'un préjugé d'amour-propre protège tous les préjugés de l'entendement, lesquels naissent d'un stratagème de l'égoïsme.
Le seul progrès voulu par elle, c'est l'accroissement des jouissances.
Le sacrifice, qui est la volupté des grandes âmes, n'a jamais été la loi des sociétés.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Impartiality and objectivity are as rare as justice, of which they are but two special forms. Self-interest is an inexhaustible source of convenient illusions.
And thus a prejudice of self-love protects all the prejudices of the understanding, which are themselves the result of a stratagem of the _ego_.
Sacrifice, which is the passion of great souls, has never been the law of societies.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d’un journal intime, Journal entry of 1 March 1869; Fragments d’un journal intime, 7th ed. (Genève: Georg, 1897), t. II, pp. 44–46; Ward's translation, March 1, 1869.
Condensed and changed. Tolstoy drops objectivity ("impartiality and objectivity are as rare as justice, of which they are but two forms"); Amiel's "convenient illusions" become self-deceptions for self-justification; for "self-interest is the principle of the common philosophy, or truth is made for us and not we for truth" Tolstoy puts that people of worldly philosophy treat truth as something that may or may not be admitted into life. He leaves out the humiliating fact the majority will not admit, and the sentences on humanity persecuting those who disturbed its peace and improving only against its will, and he makes "sacrifice" self-sacrifice.
Translation note. «Самолюбие» here, a word apart from the day’s «себялюбие» (self-love), is rendered “self-regard”.
“What you are quite unsure of” becomes “what you are not entirely sure of,” and “despise no one for his faults” is dropped.
Original · Russian
Не утверждайте того, в чём вы совершенно не уверены. Не верьте легко всему, что слышите; не презирайте никого за недостатки.
TolstoyТолстой
Не утверждайте того, в чем вы не совершенно уверены. Не верьте легко всему, что слышите.
Do not assert what you are not entirely sure of. Do not readily believe all that you hear.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianНе утверждайте того, в чём вы совершенно не уверены. Не верьте легко всему, что слышите; не презирайте никого за недостатки.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.85.
From § II.85, with one turn of the words: the anthology’s «в чём вы совершенно не уверены» (what you are quite unsure of) becomes «в чем вы не совершенно уверены» (what you are not quite sure of), a stricter rule. Tolstoy also drops the thought’s last clause, «не презирайте никого за недостатки» (despise no one for his faults).
“Shall not be sold for ever” becomes “can never be sold.”
Original · translated by King James Version, 1611
The land shall not be sold for ever: for the land is mine, for ye are strangers and sojourners with me.
TolstoyТолстой
Земля не может быть продаваема никогда, потому что земля моя, а вы все странники.
The land can never be sold, for the land is mine, and you are all strangers.
From Leviticus 25:23 · reworded by Tolstoy .
Original · RussianЗемлю не должно продавать навсегда, ибо Моя земля: вы пришельцы и поселенцы у Меня; …
Source text: ru.wikisource.orgIn English · King James Version, 1611The land shall not be sold for ever: for the land is mine, for ye are strangers and sojourners with me.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Leviticus 25:23, Lev. 25:23.
Tolstoy's own wording, not the Synodal: 'не может быть продаваема никогда' (can never be sold) for 'не должно продавать навсегда' (shall not be sold in perpetuity) — a change of sense — and 'вы все странники' for 'пришельцы и поселенцы у Меня'. Probably translated from the English (KJV 'for ever' read as 'never').
Translation note. Tolstoy’s wording; the KJV reads “The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.” His «не может быть продаваема», “can never be sold”, repeats Black Hawk’s words in the entry above; he drops “sojourners with me” and adds “all”.
Knowledge for “self-preservation” becomes knowledge for “self-perfection.” *
Original
it must be admitted that knowledge immediately conducive to self-preservation is of primary importance.
TolstoyТолстой
Очень важно знать законы жизни; но знание, ведущее нас к самосовершенствованию, есть знание первейшей важности.
It is very important to know the laws of life; but the knowledge that leads us to self-perfection is knowledge of the first importance.
Probably from Education: Intellectual, Moral, and Physical · reworded by Tolstoy .
Spencer’s own words… it must be admitted that knowledge immediately conducive to self-preservation is of primary importance.
Source text: gutenberg.orgDetails
A likely source, not certain. Education: Intellectual, Moral, and Physical (1861), ch. i 'What Knowledge is of Most Worth?', ch. i.
Not faithful: Spencer ranks knowledge 'conducive to self-preservation' first and stresses 'the laws of life'; Tolstoy's 'самосовершенствование' (self-perfection) changes his meaning — perhaps a misreading of 'self-preservation'.
Self-knowledge as “a surer way to God” becomes common sense held with humility.
Original · translated by William Benham
A lowly knowledge of thyself is a surer way to God than the deep searching of man’s learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all.
TolstoyТолстой
Лучше овладеть с смирением малой долей здравого смысла, чем с самодовольством величайшими сокровищами наук. Нет ничего дурного в учености, и всякое знание чего бы то ни было приятно само по себе, но добрая совесть и добродетельная жизнь всегда должна быть поставлена впереди знаний.
Better to possess with humility a small share of sound sense than with self-satisfaction the greatest treasures of the sciences. There is nothing wrong in learning, and all knowledge of anything at all is pleasant in itself; but a good conscience and a virtuous life must always be put before knowledge.
From De imitatione Christi · reworded by Tolstoy .
Original · LatinHumilis tui cognitio certior via est ad Deum, quam profundæ scientiæ inquisitio. Non est culpanda scientia, aut quælibet rei notitia quæ bona est, in se considerata, et a Deo ordinata, sed præferenda est, semper bona conscientia, et vita.
Source text: la.wikisource.orgIn English · William Benham, 1874A lowly knowledge of thyself is a surer way to God than the deep searching of man’s learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, I.3.4.
The second sentence is close; the first is changed: Kempis says humble self-knowledge is a surer way to God than deep learning, Tolstoy says it is better to possess a little common sense with humility than the greatest treasures of science with self-satisfaction (the way 'to God' drops out).
Free from “obligation to the past” becomes free from “all obligations.”
Original
While I sit here listening to the waves which ripple and break on this shore, I am absolved from all obligation to the past, and the council of nations may reconsider its votes. The grating of a pebble annuls them.
TolstoyТолстой
Когда я сижу здесь у моря и прислушиваюсь к волнам, с плеском разбивающимся об этот берег, я чувствую себя свободным от всех обязательств, и народы всего мира могут без меня пересматривать свои конституции.
When I sit here by the sea and listen to the waves splashing against this shore, I feel myself free of all obligations, and the nations of the whole world may revise their constitutions without me.
From A Week on the Concord and Merrimack Rivers · reworded by Tolstoy .
Henry David Thoreau’s own wordsWhile I sit here listening to the waves which ripple and break on this shore, I am absolved from all obligation to the past, and the council of nations may reconsider its votes. The grating of a pebble annuls them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. A Week on the Concord and Merrimack Rivers (1849), 'Friday' (first written in his journal, 22 March 1842, of Walden Pond), Friday, the passage 'Sometimes we see objects as through a thin haze'.
Close, but changed in two details: Thoreau is 'absolved from all obligation to the past' (Tolstoy: free of all obligations), and 'the council of nations may reconsider its votes' becomes 'the peoples of the whole world may revise their constitutions without me'; Tolstoy also sets it 'by the sea' (Thoreau's shore is a river's). 'The grating of a pebble annuls them' is dropped.
“Christianity” becomes “church Christianity.”
Original
CHRISTIANITY FROM THE HINDU'S POINT OF VIEW.
clip, the following from the Arya Patrika, (Lahore, India).
What higher destiny can Christianity give India than that it has had in the past? What grander intellectuality and spirituality can it bestow upon it than those which we possess and have had the high privilege of possessing from time immemorial? Has Christianity a higher conception of the all pervading, omnipotent and omniscient character of the Deity than the Arya Samaj?
Is the God who used to walk about in gardens with a pair of human beings, who could not hear what was spoken when he happened to be standing at some distance from the pair, who was afraid of being assailed in his heavenly stronghold by' the builders of a high tower, who would partake of roast lamb with old women and decrepid old men,
who day after dhy repented of his doings like erring mortals; is such a God superior to the formless All-knowing, Almighty Being who rules over countless worlds and whose will the universe obeys?
his incarnation, his resurrection, and his atoning and redeeming love. What can be a greater insult to the glory and majesty of the Supreme than that one of his humblest creatures be placed on the same level with Him?
If the Hindus must believe in an incarnation, why should not they believe in Krishna or Rama,
But God, according to the real Scriptures of mankind, is formless and unborn (Yaju, Vide 4th Chapter) and He can have no incarnation. The doctrine of resurrection is a pure myth, the grave has never given up its dead, instinct with life, nor will, unless its occupant was or is not yet really dead. With regard to the doctrine of atonement and of redemption, they are an outrage upon justice and must always be discarded by unbiased minds.
TolstoyТолстой
Миссионеры старательно распространяют христианство в Индии. Но может ли церковное христианство дать Индии более завидный удел, чем тот, какой она имела в прошлом? Может ли оно дать ей более умственной и духовной силы, чем сколько есть у нее и сколько было со времен незапамятных? Есть ли у церковного христианства более высокое представление о вездесущем, всемогущем и всезнающем божестве, чем у последователей браминского учения? Неужели мысль о боге, который прогуливался по саду с Адамом и Евой и не слыхал того, что говорили они, потому что отошел от них на некоторое расстояние, который испугался нападения на его небесную твердыню со стороны строителей какой-то башни и ел жареных ягнят со стариками, который приходил в ярость из-за разных пустяков, и то и дело проклинал несчастных, созданных им людей за их ошибки, — может ли мысль о таком боге быть чем-либо высшим сравнительно с представлением о невидимом, всезнающем, всемогущем существе, которое проявляет свою волю всюду во вселенной? А вера в божественность Христа, в его воплощение, воскресение и искупительную жертву? Разве не есть это кощунство — впутывать высшее и величайшее существо в дела смертных? Если индусы должны верить в воплощение, то почему им не верить в воплощение Кришны или Рамы; почему они должны верить не в них, а в Христа? Однако бог, как это сказано в истинно-священном писании человечества, не имеет тела и не был рожден (Иоан. 4 гл.) и не может воплощаться. Учение о воскресении — не более как сказка: могила никогда не выдавала своих мертвецов, если они точно были мертвецами. Что же касается искупления, то учение это противоречит уже самым первобытным понятиям о справедливости.
Missionaries zealously spread Christianity in India. But can church Christianity give India a more enviable lot than the one she had in the past? Can it give her more intellectual and spiritual strength than she has, and has had from time immemorial? Has church Christianity a higher conception of the omnipresent, almighty and all-knowing Deity than the followers of the Brahmin teaching have? Can the thought of a God who walked in the garden with Adam and Eve and did not hear what they were saying because he had gone some distance away from them, who took fright at an assault on his heavenly stronghold by the builders of some tower, and ate roast lamb with old men, who flew into a rage over all kinds of trifles and every so often cursed the unhappy people he had created for their mistakes — can the thought of such a God be anything higher than the conception of an invisible, all-knowing, almighty being who shows his will everywhere in the universe? And belief in the divinity of Christ, in his incarnation, resurrection and atoning sacrifice? Is it not blasphemy to drag the highest and greatest being into the affairs of mortals? If the Hindus must believe in incarnation, why should they not believe in the incarnation of Krishna or Rama; why must they believe not in them but in Christ? Yet God, as is said in the truly sacred scripture of mankind, has no body, and was not born (John 4), and cannot become incarnate. The teaching of the resurrection is no more than a fairy tale: the grave has never given up its dead, if they were truly dead. As for the atonement, that teaching contradicts even the most primitive notions of justice.
From "Christianity from the Hindu's Point of View", clipped from the Arya Patrika · reworded by Tolstoy .
Lucy Mallory’s own wordsCHRISTIANITY FROM THE HINDU'S POINT OF VIEW.
… clip, the following from the Arya Patrika, (Lahore, India).
What higher destiny can Christianity give India than that it has had in the past? What grander intellectuality and spirituality can it bestow upon it than those which we possess and have had the high privilege of possessing from time immemorial? Has Christianity a higher conception of the all pervading, omnipotent and omniscient character of the Deity than the Arya Samaj?
Is the God who used to walk about in gardens with a pair of human beings, who could not hear what was spoken when he happened to be standing at some distance from the pair, who was afraid of being assailed in his heavenly stronghold by' the builders of a high tower, who would partake of roast lamb with old women and decrepid old men, …
… who day after dhy repented of his doings like erring mortals; is such a God superior to the formless All-knowing, Almighty Being who rules over countless worlds and whose will the universe obeys?
… his incarnation, his resurrection, and his atoning and redeeming love. What can be a greater insult to the glory and majesty of the Supreme than that one of his humblest creatures be placed on the same level with Him?
If the Hindus must believe in an incarnation, why should not they believe in Krishna or Rama, …
But God, according to the real Scriptures of mankind, is formless and unborn (Yaju, Vide 4th Chapter) and He can have no incarnation. The doctrine of resurrection is a pure myth, the grave has never given up its dead, instinct with life, nor will, unless its occupant was or is not yet really dead. With regard to the doctrine of atonement and of redemption, they are an outrage upon justice and must always be discarded by unbiased minds.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. "Christianity from the Hindu's Point of View", clipped from the Arya Patrika (Lahore, the Arya Samaj weekly), in The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, no. 2, April 1902, The Arya Patrika's answer to the Rev. Dr. Weldon's proposal that the Bible be made compulsory in Indian schools.
Not Mallory's: her journal introduces it, "We clip the following from the Arya Patrika, (Lahore, India)", and prints it in quotation marks; Tolstoy signed it with the editor's name. Changed and shortened: the opening sentence about missionaries is Tolstoy's own; he adds "church" to "Christianity" twice; the Arya Samaj becomes "the followers of the Brahmin teaching"; "a pair of human beings" become Adam and Eve; the God who "day after day repented of his doings like erring mortals" becomes one who "kept cursing the unhappy people he had made for their mistakes"; the "formless" Being who "rules over countless worlds" becomes "invisible" and "shows his will everywhere in the universe"; the "insult" of placing one of God's humblest creatures on his level becomes the "blasphemy" of entangling the Supreme in the affairs of mortals; the Arya Patrika's "(Yaju, Vide 4th Chapter)", a reference to the Yajur Veda, becomes "(Иоан. 4 гл.)", John 4 (God is a Spirit, v. 24); and the atonement, "an outrage upon justice", "contradicts the most primitive notions of justice". Left out between: the Vedas and Upanishads, prayer and communion, the ancient Aryas as thinkers, the Bible's moral precepts.
“Angry with his brother without a cause” loses “without a cause.”
Original · translated by King James Version
Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
And whosoever shall compel thee to go a mile, go with him twain.
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
For if ye love them which love you, what reward have ye? do not even the publicans the same?
And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
Be ye therefore perfect, even as your Father which is in heaven is perfect.
TolstoyТолстой
Вы слышали, что сказано древним: не убивай; кто же убьет, подлежит суду (Исход 20, 13).
А я говорю вам, что всякий, гневающийся на брата своего, подлежит суду.
Вы слышали, что сказано древним: не прелюбодействуй (Исход 20, 14).
А я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред господом клятвы твои (Левит 19, 12; Второзак. 23, 21).
А я говорю вам: не клянись вовсе... Но да будет слово ваше: «да, да», «нет, нет»; а что сверх этого, то от лукавого.
Вы слышали, что сказано: око за око, и зуб за зуб (Исход 21, 24).
А я говорю вам: не противься злому; но кто ударит тебя в правую щеку твою, обрати к нему и другую.
И кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду.
И кто принудит тебя идти с ним одно поприще, иди с ним два.
Просящему у тебя дай и от хотящего занять у тебя не отвращайся.
Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего (Левит 19, 17—18).
А я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас.
Да будете сынами отца вашего небесного: ибо он повелевает солнцу своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
Ибо, если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари?
И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
Итак, будьте совершенны, как совершен отец ваш небесный.
You have heard that it was said to those of old: Do not kill; and whoever kills will be liable to judgment (Exodus 20:13).
But I say to you that everyone who is angry with his brother is liable to judgment.
You have heard that it was said to those of old: Do not commit adultery (Exodus 20:14).
But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.
Again, you have heard that it was said to those of old: Do not break your oath, but fulfill your oaths before the Lord (Leviticus 19:12; Deuteronomy 23:21).
But I say to you: Do not swear at all... But let your word be “yes, yes,” “no, no”; and whatever is more than this comes from the evil one.
You have heard that it was said: An eye for an eye, and a tooth for a tooth (Exodus 21:24).
But I say to you: Do not resist evil; but whoever strikes you on your right cheek, turn the other to him as well.
And whoever wants to go to law with you and take your shirt, let him have your outer garment as well.
And whoever forces you to go one mile with him, go with him two.
Give to him who asks of you, and do not turn away from him who wants to borrow from you.
You have heard that it was said: Love your neighbor and hate your enemy (Leviticus 19:17–18).
But I say to you: Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who wrong you and persecute you.
That you may be sons of your heavenly Father: for he commands his sun to rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.
For if you love those who love you, what reward have you? Do not even the tax collectors do the same?
And if you greet only your brothers, what are you doing out of the ordinary? Do not even the pagans do so?
Be perfect, then, as your heavenly Father is perfect.
Matthew 5:21, 22, 27, 28, 33, 34, 37–48.
From Matthew · reworded by Tolstoy .
The Russian Bible (Synodal translation)Вы слышали, что сказано древним: не убивай, кто же убьет, подлежит суду.
А Я говорю вам, что всякий, гневающийся на брата своего напрасно, подлежит суду; …
Вы слышали, что сказано древним: не прелюбодействуй.
А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред Господом клятвы твои.
А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий; …
Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
Вы слышали, что сказано: око за око и зуб за зуб.
А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую; …
… и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду; …
… и кто принудит тебя идти с ним одно поприще, иди с ним два.
Просящему у тебя дай, и от хотящего занять у тебя не отвращайся.
Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего.
А Я говорю вам: люби́те врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас, …
… да будете сынами Отца вашего Небесного, ибо Он повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
Ибо если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари …
И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
Итак будьте совершенны, как совершен Отец ваш Небесный.
Source text: ru.wikisource.orgIn English · King James Version, 1611Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: …
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: …
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: …
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: …
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: …
But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: …
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
And whosoever shall compel thee to go a mile, go with him twain.
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; …
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
For if ye love them which love you, what reward have ye? do not even the publicans the same?
And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
Be ye therefore perfect, even as your Father which is in heaven is perfect.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Matthew, 5:21–22, 27–28, 33–34, 37–48.
The Synodal text of the verses named, with one change of sense: in 5:22 Tolstoy drops «напрасно» ('without a cause', Greek εἰκῇ), so that all anger, not only causeless anger, is under judgment. This is his own reading, argued in his Gospel harmony, that the word is a later addition (it is absent from the oldest manuscripts); the rest of 5:22 (raca, 'thou fool') is left out too. 5:34 is cut after 'не клянись вовсе' with an ellipsis (34b–36, the things not to swear by, omitted, as the heading says). Tolstoy adds the Old Testament references in brackets after each 'it was said' (Exodus 20:13, 20:14, Leviticus 19:12 with Deuteronomy 23:21, Exodus 21:24, Leviticus 19:17–18), sets each verse as its own paragraph, and lowercases the divine names («я», «господом», «отца вашего небесного»). 5:39 splits at a semicolon rather than a full stop. Otherwise word for word.
Translation note. Tolstoy’s wording. In v. 22 he leaves out “without a cause” (KJV: “whosoever is angry with his brother without a cause”) and the rest of the verse; in v. 47 he has «язычники», “pagans”, where the KJV has “publicans”. The references to the Law in parentheses are his.
The force of “an earnest man” becomes the force of kindness.
Original
Every man should stand for a force which is perfectly irresistible. How can any man be weak who dares to be at all? Even the tenderest plants force their way up through the hardest earth and the crevices of rocks; but a man no material power can resist. What a wedge, what a beetle, what a catapult, is an earnest man! What can resist him?
TolstoyТолстой
Самые нежные растения прокладывают себе путь через самую жесткую землю, через трещины скал. Так и доброта. Какой клин, какой молот, какой таран может сравниться с силой доброго, искреннего человека? Ничто не может противостоять ему.
The tenderest plants make their way through the hardest earth, through the cracks of rocks. So it is with kindness. What wedge, what hammer, what battering ram can compare with the strength of a kind, sincere man? Nothing can withstand him.
From Letter to Harrison Blake, Concord, 27 March 1848 · reworded by Tolstoy .
Thoreau’s own wordsEvery man should stand for a force which is perfectly irresistible. How can any man be weak who dares _to be_ at all? Even the tenderest plants force their way up through the hardest earth and the crevices of rocks; but a man no material power can resist. What a wedge, what a beetle, what a catapult, is an _earnest_ man! What can resist him?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 March 1848 (Familiar Letters, Writings vol. VI, 1906; first printed in Letters to Various Persons, 1865), Letter of 27 March 1848, the paragraph beginning "Our bread need not ever be sour or hard to digest".
Changed in the middle. The first and last sentences are close (the plants through hard earth and the crevices of rocks; wedge, beetle and catapult, with the beetle, a heavy mallet, rendered "молот"). But Thoreau's "but a man no material power can resist" becomes "Так и доброта" (so it is with goodness), and his "earnest man" becomes "a good, sincere man": Tolstoy turns a saying about the force of an earnest man into one about goodness. "What can resist him?" becomes a statement, "Nothing can resist him". The same letter gave November 26 (11-26.5).
The ditch “of dogma, authority and ethics” loses “ethics,” which was Yates’s point.
Original
ETHICS. WALLACE YATES.
Christian missionaries in China have probably experienced something of this.
The true line of thought, which seeks not to impose new codes of authority, secular or religious, but recognizes the individuality of men, and their inherent, latent, power, must eventually accomplish more for man's progress than all the vain attempts of the blind to lead the blind where both fall into the ditch of dogma, authority and ethics.
TolstoyТолстой
Истинное направление мысли состоит не в том, чтобы установить новые законы для светской или духовной власти, а в том, чтобы признать нравственное достоинство каждого человека. Такое направление мысли будет содействовать прогрессу человечества несравненно более, чем все несчастные попытки слепых предводительствовать слепыми, при которых все они падают в яму догматов и авторитетов.
The true direction of thought lies not in establishing new laws for temporal or spiritual power, but in recognizing the moral dignity of every man. Such a direction of thought will further the progress of mankind incomparably more than all the wretched attempts of the blind to lead the blind, in which they all fall into the pit of dogmas and authorities.
From "Ethics", by Wallace Yates, The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Yates’s own wordsETHICS. WALLACE YATES.
Christian missionaries in China have probably experienced something of this.
The true line of thought, which seeks not to impose new codes of authority, secular or religious, but recognizes the individuality of men, and their inherent, latent, power, must eventually accomplish more for man's progress than all the vain attempts of the blind to lead the blind where both fall into the ditch of dogma, authority and ethics.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. "Ethics", by Wallace Yates, The World's Advance-Thought and the Universal Republic (Portland, Oregon, ed. Lucy A. Mallory), vol. XIV, New Series, no. 6, May-June 1901, The closing paragraph of the article, after "Christian missionaries in China have probably experienced something of this".
«Иатс» is Wallace Yates, a regular contributor to Mallory's journal from 1897 on, who lectured in Oregon (the Jubilee index leaves him unidentified). The last paragraph of his article "Ethics", which argues against all moral codes "set up either by gods or priests". Changed: Yates's "recognizes the individuality of men, and their inherent, latent, power" becomes "recognize the moral dignity of every man"; "new codes of authority, secular or religious" becomes "new laws for the secular or spiritual power"; and Yates's ditch "of dogma, authority and ethics" loses "ethics", which was Yates's point.
Translation note. «Иатс» is given as “Yates”: probably Wallace Yates, who wrote for Lucy Mallory’s World’s Advance Thought, which Tolstoy read.
“The holy laws of liberty … and of love” loses liberty.
Original · French
celui-là s'est fait, par cette seule parole, le centre de l'humanité, car c'est l'humanité entière qui ploie sous l'oppression et le travail.
Pour un maître, des millions d'esclaves ; pour un heureux selon Satan, des millions de créatures courbées vers la terre , qu'elles mouillent de leurs sueurs et de leurs larmes que nul n'essuie.
Et en venant au bon Pasteur, en se rassemblant autour de lui, elles ne feront qu'un ; il n'y aura plus qu'une seule bergerie et qu'un seul Pasteur.
Voilà le but, sur la mission du Christ : faire de tous les hommes un peuple de frères, les unir entre eux en les unissant à Dieu, les constituer dans l'unité sous les lois saintes delà liberté, qui est le principe du progrès sans fin, sans terme, de l'humanité; de l'amour, qui est la vie, l'éternelle vie de tout ce qui est.
TolstoyТолстой
Тот, кто сказал: «Придите ко мне все труждающиеся и обремененные, и я успокою вас», сделался сам через это слово средоточием всего человечества, ибо всё человечество живет под гнетом притеснения и труда.
Сочтите тех, кто не несет этой тяжести, а налагает ее на других, тех, кто пользуется трудами других и притеснением их — много ли таковых? На одного господина миллион рабов, на одного счастливца, в смысле сатаны, миллион существ, согбенных до земли, которую они орошают пòтом и слезами. Эти обездоленные создания — это овцы доброго пастыря, овцы Христовы, те, для которых он отдал свою жизнь. Он их зовет к себе, и мало-помалу, по мере того, как приближаются обещанные времена, они, подняв головы, слушают его голос, узнают его и готовятся ему следовать. Из всех овчарен, из среды всякого народа прибегут эти овцы, ибо все принадлежат доброму пастырю, и он соберет их. Рассеянные, разъединенные, они толпятся в смутном ожидании того, кто поведет их на такие пастбища, где они не будут отданы во власть наемников, которые, завидя приближающегося волка, покидают своих овец и убегают, или людям чужим, которые, заботясь лишь о своей выгоде, об удовлетворении своей алчности, присваивают их себе, одеваются их шерстью, питаются их мясом. И придя к доброму пастырю, все овцы соберутся вокруг него, и будет едино стадо и един пастырь.
Цель земной миссии Христа: составить из всех людей народ братьев, соединить всех людей между собой, соединив их с богом, утвердить их в единении под святым законом бесконечного и беспредельного прогресса любви, которая есть жизнь вечная всего существующего.
He who said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” became through that word the center of all humanity, for all humanity lives under the weight of oppression and toil.
Count those who do not bear this burden but lay it on others, those who profit from the labors of others and from oppressing them — are there many of them? For one master, a million slaves; for one who is happy in Satan’s sense, a million beings bowed to the earth, which they water with their sweat and tears. These disinherited creatures are the sheep of the good shepherd, the sheep of Christ, those for whom he gave his life. He calls them to himself, and little by little, as the promised times draw near, they raise their heads, listen to his voice, recognize it, and make ready to follow him. From every sheepfold, from the midst of every people, these sheep will come running, for all belong to the good shepherd, and he will gather them. Scattered, divided, they crowd together in dim expectation of the one who will lead them to pastures where they will not be given over into the power of hirelings, who leave their sheep and run away when they see the wolf coming, or of strangers, who, caring only for their own gain and the satisfying of their greed, take them for themselves, clothe themselves in their wool and feed on their flesh. And when they have come to the good shepherd, all the sheep will gather around him, and there shall be one flock and one shepherd.
The aim of Christ’s mission on earth: to make of all people one people of brothers, to unite all people with one another by uniting them with God, to establish them in unity under the holy law of the infinite and boundless progress of love, which is the eternal life of all that exists.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · French… celui-là s'est fait, par cette seule parole, le centre de l'humanité, car c'est l'humanité entière qui ploie sous l'oppression et le travail.
Pour un maître, des millions d'esclaves ; pour un heureux selon Satan, des millions de créatures courbées vers la terre , qu'elles mouillent de leurs sueurs et de leurs larmes que nul n'essuie.
Et en venant au bon Pasteur, en se rassemblant autour de lui, elles ne feront qu'un ; il n'y aura plus qu'une seule bergerie et qu'un seul Pasteur.
Voilà le but, sur la mission du Christ : faire de tous les hommes un peuple de frères, les unir entre eux en les unissant à Dieu, les constituer dans l'unité sous les lois saintes delà liberté, qui est le principe du progrès sans fin, sans terme, de l'humanité; de l'amour, qui est la vie, l'éternelle vie de tout ce qui est.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after John, chapter X (the good shepherd) (Paris, 1846, second edition, pp. 368–369).
The whole reflection, close until the last sentence. 'Millions of slaves for one master' becomes 'a million'; 'tears that no one wipes away' loses its last clause. In the last sentence Lamennais sets men 'in unity under the holy laws of liberty, the principle of humanity's endless progress, and of love, which is life'; Tolstoy drops liberty and makes it 'the holy law of the endless and boundless progress of love, which is the eternal life of all that exists'. No public-domain English of Les Évangiles was found.
Translation note. Matthew 11:28 is given in the KJV’s wording, which Tolstoy’s matches. In John 10:16 the KJV has “one fold, and one shepherd”; Tolstoy’s «стадо» is a flock.
“Freedom,” won by removing desire, becomes “calm.”
Original · translated by George Long
For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them;
then, when they are come, the feverish feeling is the same, the tossing to and fro is the same, the satiety, the desire of things which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire. And that you may know that this is true, as you have laboured for those things, so transfer your labour to these;
TolstoyТолстой
Всё то, чем люди так восхищаются, всё, ради приобретения чего они так волнуются и хлопочут, всё это не приносит им ни малейшего счастия. Покуда люди хлопочут, они думают, что благо их в том, чего они домогаются. Но лишь только они получают желаемое, они опять начинают волноваться, сокрушаться и завидовать тому, чего у них еще нет. Не удовлетворением своих праздных желаний достигается спокойствие, но, наоборот, избавлением себя от таких желаний.
Если хочешь увериться в том, что это правда, то приложи к освобождению себя от своих пустых желаний хоть наполовину столько же труда, сколько ты до сих пор тратил на их исполнение, и ты сам скоро увидишь, что, поступая так, ты получишь гораздо больше покоя и счастия.
All that people so admire, everything they worry and bustle so much to acquire, brings them not the slightest happiness. While people are bustling, they think that their good lies in what they are striving for. But as soon as they get what they wanted, they begin again to worry, to grieve, and to envy what they do not yet have. Calm is attained not by satisfying one’s idle desires, but, on the contrary, by ridding oneself of such desires.
If you want to make sure that this is true, put into freeing yourself from your empty desires even half as much labor as you have spent until now on fulfilling them, and you will soon see for yourself that by acting so you will gain far more peace and happiness.
From Discourses · reworded by Tolstoy .
What Tolstoy read · Tolstoy's own anthology «Мысли мудрых людей на каждый день»Всё то, чем люди так восхищаются, всё, ради приобретения чего они так волнуются и хлопочут, всё это не приносит им ни малейшего счастия.
И это очень понятно, потому что не удовлетворением своих праздных желаний достигается свобода, но, наоборот, избавлением себя от таких желаний.
… и ты сам скоро увидишь, что таким способом получишь гораздо больше покоя и счастья.
Source text: tolstoy.ruOriginal · Ancient Greek… ἔργῳ γὰρ εἴσῃ, ὅτι ἀληθῆ ἐστι καὶ τούτων τῶν θαυμαζομένων καὶ σπουδαζομένων ὄφελος οὐδέν ἐστι τοῖς τυχοῦσι· τοῖς δὲ μηδέπω τετευχόσι φαντασία γίνεται, ὅτι παραγενομένων αὐτῶν ἅπαντα παρέσται αὐτοῖς τὰ ἀγαθά· εἶθʼ ὅταν παραγένηται, τὸ καῦμα ἴσον, ὁ ῥιπτασμὸς ὁ αὐτός, ἡ ἄση, ἡ τῶν οὐ παρόντων ἐπιθυμία.
… οὐ γὰρ ἐκπληρώσει τῶν ἐπιθυμουμένων ἐλευθερία παρασκευάζεται, ἀλλὰ ἀνασκευῇ τῆς ἐπιθυμίας. καὶ ἵνʼ εἰδῇς, ὅτι ἀληθῆ ταῦτά ἐστιν, ὡς ἐκείνων ἕνεκα πεπόνηκας, οὕτως καὶ ἐπὶ ταῦτα μετάθες τὸν πόνον·
Source text: raw.githubusercontent.comIn English · George Long, 1890For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them; …
… then, when they are come, the feverish feeling is the same, the tossing to and fro is the same, the satiety, the desire of things which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire. And that you may know that this is true, as you have laboured for those things, so transfer your labour to these; …
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.174–177.
From the end of the discourse "On freedom". Kept: the things men admire and strive for bring no good to those who get them; those who have not yet got them imagine every good will come with them; once got, the fever, the tossing, and the desire for what is absent are the same; freedom is won by removing desire; to see that this is true, transfer to it the labour you spent on those things. Tolstoy took it from his Thoughts of Wise Men (January 23), which already had "at least half as much labour" and the closing promise of "more peace and happiness", neither in Epictetus, and dropped there the advice that follows in IV.1.177 (court a philosopher instead of a rich old man). For the Circle he made one more change: Epictetus's "freedom" (ἐλευθερία), kept in 1903, becomes "спокойствие" (peace of mind). The «По» of the signature marks the free rendering.
Being good “to those who are not good” becomes treating a vicious man “as a man capable of virtue.”
Original · translated by James Legge
The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good.
TolstoyТолстой
Святой не имеет непреклонного сердца. Он приноравливает свое сердце к сердцам всех людей. К добродетельному человеку он относится, как к добродетельному, а к порочному — как к человеку, способному к добродетели.
The holy man has no unbending heart. He adapts his heart to the hearts of all people. He treats a virtuous man as virtuous, and a vicious one as a man capable of virtue.
From Tao Te Ching · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishThe holy man possesses not a fixed heart. The hundred families' hearts he makes his heart.
The good I meet with goodness ; the bad I also meet with goodness; for virtue is good [throughout].
Source text: archive.orgIn English · James Legge, 1891The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good.
Source text: gutenberg.orgRelated · Stanislas Julien's French, Lao Tseu Tao Te King, le livre de la voie et de la vertuLe Saint n'a point de sentiments immuables. Il adopte les sentiments du peuple …
… le traite comme un homme vertueux; celui qui n'est pas vertueux, il le traite aussi comme un homme vertueux.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 49.
The opening of chapter 49. 'A fixed heart' and 'the hundred families' hearts he makes his heart' follow Carus ('He adapts his heart to the hearts of all people'); the third sentence follows Julien's form ('the virtuous he treats as a virtuous man, the one who is not virtuous he also treats as a virtuous man'), where the Chinese and Carus have 'I'. Tolstoy changes the point: the vicious man is treated 'as a man capable of virtue'. The lines on sincerity and the sage's anxious care are dropped. Not in the 1903 anthology. 'Eastern wisdom' is Lao-Tzu.
“The two opposite Prides” become “two equally pernicious superstitions,” though Ruskin calls the Pride of Faith “the most deadly.” †
Original
And in these days you have to guard against the fatallest darkness of the two opposite Prides;--the Pride of Faith, which imagines that the nature of the Deity can be defined by its convictions; and the Pride of Science, which imagines that the energy of Deity can be explained by its analysis.
Of these, the first, the Pride of Faith, is now, as it has been always, the most deadly,
TolstoyТолстой
Нужно остерегаться двух одинаково пагубных суеверий: суеверия богословов, учащих тому, что сущность божества может быть выражена словами, и суеверия науки, полагающей, что божественная сила может быть объяснена научными исследованиями.
We must beware of two equally pernicious superstitions: the superstition of the theologians, who teach that the essence of the Deity can be expressed in words, and the superstition of science, which supposes that the divine power can be explained by scientific research.
From Lectures on Art, delivered before the University of Oxford in Hilary Term 1870, Lecture … · reworded by Tolstoy .
John Ruskin’s own wordsAnd in these days you have to guard against the fatallest darkness of the two opposite Prides;--the Pride of Faith, which imagines that the nature of the Deity can be defined by its convictions; and the Pride of Science, which imagines that the energy of Deity can be explained by its analysis.
Of these, the first, the Pride of Faith, is now, as it has been always, the most deadly, …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Lectures on Art, delivered before the University of Oxford in Hilary Term 1870, Lecture II 'The Relation of Art to Religion', Lecture II, end of §38 (with the opening of §39).
The same two errors under other names. Ruskin's 'the two opposite Prides' becomes 'two equally pernicious superstitions'; 'the Pride of Faith, which imagines that the nature of the Deity can be defined by its convictions' becomes 'the superstition of the theologians, who teach that the essence of the deity can be expressed in words'; 'the Pride of Science, which imagines that the energy of Deity can be explained by its analysis' becomes 'the superstition of science, which supposes that divine power can be explained by scientific investigation'. 'Equally' departs from Ruskin, who goes on at once to call the Pride of Faith the more deadly of the two. Probably through Nikiforov's Russian selection (Posrednik, 1904).
Being “willing to let the words go” becomes a disappointment so strong “that we would gladly forget all we heard from them.”
Original
We 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.
TolstoyТолстой
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.
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 .
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.
Religion, which presupposes the upright man and raises him to “higher insights,” becomes faith whose task is “not only to make a man good,” raising him to a height from which “everything is easy and joyful.”
Original · German
Die Religion hat weit höhere Abſichten, als den recht— ſchafnen? Mann zu bilden. Sie ſetzt ihn voraus; und ihr Haupt⸗ zweck iſt, den rechtſchafnen? Mann zu höhern Einſichten zu er-
TolstoyТолстой
Дело веры не в том только, чтобы сделать человека хорошим. Вера хорошего человека поднимает его на такую высоту, с которой ему всё легко и радостно.
The task of faith is not only to make a man good. The faith of a good man raises him to such a height that from there everything is easy and joyful for him.
From Briefe, die neueste Litteratur betreffend, part III · reworded by Tolstoy .
Original · GermanDie Religion hat weit höhere Abſichten, als den recht— ſchafnen? Mann zu bilden. Sie ſetzt ihn voraus; und ihr Haupt⸗ zweck iſt, den rechtſchafnen? Mann zu höhern Einſichten zu er-
Source text: archive.orgTolstoy’s own version · Tolstoy's unfinished popular version of the CircleРелигия имеет более высокие цели, чем образование хорошего человека. Она предполагает, что он уже есть, и главная цель ее в том, чтобы поднять этого хорошего человека на высшую степень понимания.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Briefe, die neueste Litteratur betreffend, part III (1759), Letter 49 (on the Nordischer Aufseher), Lessing, Sämtliche Schriften, ed. Lachmann-Muncker, vol. VIII (1892), p. 130.
Lessing, answering the Nordischer Aufseher's claim that no one who is not a Christian can be an honest man: religion has far higher aims than to form the upright man; it presupposes him, and its chief purpose is to raise the upright man to higher insights. Tolstoy's unfinished popular version of the Circle (Jubilee vol. 42) gives this closely, signed «Лессинг», and led to the source. In the Circle he signs it "after Lessing" and changes it: the work of faith is "not only" to make a man good, and the good man's faith lifts him to a height "from which all is easy and joyful for him", where Lessing has "higher insights". The "?" after "rechtſchafnen" is the scan's reading of the editor's note mark; his apparatus records "rechtschaffenen" in another 1759 printing. No public-domain English of the letter was found.
The sage whose person “is preserved” becomes a holy man who “becomes eternal,” and then “mighty as well.”
Original · translated by James Legge
7. 1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves.
he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?
TolstoyТолстой
Небо и земля вечны. Вечны они потому, что они существуют не для себя. Поэтому они и вечны.
Так же и святой муж отрешается от себя и этим становится вечен. Становясь же вечным, он становится и могущественным и совершает всё, что ему нужно.
Heaven and earth are eternal. They are eternal because they do not exist for themselves. That is why they are eternal.
In the same way the holy man frees himself from self, and by this he becomes eternal. And in becoming eternal, he becomes mighty as well, and accomplishes all that he needs to.
From Tao Te Ching · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishHeaven endures and earth is lasting. And why can heaven and earth endure and be lasting? Because they do not live for themselves. On that account can they endure.
He surrenders his person and his person is preserved. Is it not because he seeks not his own? For that reason he can accomplish his own.
Source text: archive.orgOriginal · Classical Chinese天長地久。天地所以能長且久者，以其不自生，
故能長生。是以聖人後其身而身先；外其身而身存。非以其無私邪，故能成其私。
Source text: zh.wikisource.orgIn English · James Legge, 18917. 1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves.
… he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Небо и земля вечны. Причина того, что небо и земля вечны, заключается в том, что они существуют не для себя.
Поэтому святой муж отрешается от себя и этим спасается. Это происходит оттого, что он не ищет ничего для себя. Поэтому-то он и совершает всё, что ему нужно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 7.
The first paragraph follows Carus ('Heaven endures and earth is lasting ... because they do not live for themselves. On that account can they endure'). In the second, Carus's 'he surrenders his person and his person is preserved ... he seeks not his own; for that reason he can accomplish his own' was kept in 1903 ('renounces himself and so is saved'); the Circle rewrites it as 'renounces himself and so becomes eternal, and becoming eternal he becomes mighty and accomplishes all he needs', drawing the sage into the eternity of heaven and earth. 'Puts his person behind and his person comes to the front' is dropped in both.
The “wrongly-directed mind” becomes “the anger in your heart,” and the “well-directed mind” “your heart when it forgives and forgets an offense.”
Original · translated by F. Max Müller
42. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
TolstoyТолстой
Злом воздаст тебе твой враг, больно отплатит ненавистник, но несравненно больше зла принесет тебе гнев в твоем сердце.
Ни отец, ни мать, ни родные, ни близкие не сделают тебе столько добра, сколько твое сердце, когда оно простит и забудет обиду.
Your enemy will repay you with evil, the one who hates you will pay you back sorely, but the anger in your heart will bring you incomparably more evil.
Neither father nor mother, nor kin, nor those close to you will do you as much good as your heart when it forgives and forgets an offense.
From Dhammapada · reworded by Tolstoy .
Original · PaliDiso disaṁ yaṁ taṁ kayirā, …
… verī vā pana verinaṁ; …
Micchāpaṇihitaṁ cittaṁ, …
Na taṁ mātā pitā kayirā, …
Sammāpaṇihitaṁ cittaṁ, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188142. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Злом воздаст тебе твой враг, больно отплатит ненавистник, но несравненно горшее зло принесет тебе заблуждающийся ум.
Ни отец, ни мать, ни родные, ни близкие не сделают тебе так много доброго, как твой ум, избравший верный путь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada (Cittavagga, ch. 3), vv. 42-43.
The two verses that close the chapter on the mind. The 1903 text follows them ('a mind gone astray', 'your mind that has chosen the right path'); in the Circle Tolstoy changes the subject of both: the wrongly directed mind becomes 'the anger in your heart', and the well-directed mind becomes 'your heart, when it forgives and forgets the offence'. The verses now speak of anger and forgiveness, which the Pali does not name.
The other useful studies these pursuits crowd out become “what man needs most: his moral perfecting.”
Original · translated by H. G. Dakyns
To take geometry as an instance: Every one (he would say) ought to be taught geometry so far, at any rate, as to be able, if necessary, to take over or part with a piece of land, or to divide it up or assign a portion of it for cultivation,
But he was unable to approve of the pursuit of geometry up to the point at which it became a study of unintelligible diagrams.
These things, he would say, were enough to wear out a man's life, and to hinder him from many other more useful studies.
Every one should know enough of the science to be able to discover the hour of the night or the season of the month or year, for the purposes of travel by land or sea--the march, the voyage, and the regulations of the watch;
As to pushing the study of astronomy so far as to include a knowledge of the movements of bodies outside our own orbit, whether planets or stars of eccentric movement,
TolstoyТолстой
Сократ постоянно указывал своим ученикам на то, что при правильно поставленном образовании в каждой науке надо доходить только до известного предела, который не следует переступать. По геометрии, говорил он, достаточно знать настолько, чтобы при случае быть в силах правильно измерить кусок земли, который продаешь или покупаешь, или чтоб разделить на части наследство, или чтоб суметь распределить работу рабочим. «Это так легко, — говорил он, — что при небольшом старании не будешь затрудняться ни над каким измерением, хотя бы пришлось размерять всю землю». Но он не одобрял увлечения большими трудностями в этой науке, и хотя сам лично знал их, но говорил, что они могут занять всю жизнь человека и отвлечь его от других полезных наук, тогда как они ни к чему не нужны. По астрономии он находил желательным знать настолько, чтоб по небесным приметам узнавать часы ночи, дни месяца и времена года, уметь не потерять дорогу, держать направление в море и сменять сторожей. «Эта наука настолько легка, — прибавлял он, — что она доступна всякому охотнику, всем мореплавателям, вообще всякому, кто хочет сколько-нибудь ею заняться». Но доходить в ней до того, чтоб изучать различные орбиты, описываемые небесными телами, высчитывать величину планет и звезд, их отдаленность от земли, их движения и изменения, — это он крайне осуждал, потому что не видел в таких занятиях никакой пользы. Он был такого низкого мнения о них не по неведению, так как сам изучил эти науки, а потому, что не хотел, чтоб на излишние занятия тратилось время и силы, которые могли быть употреблены на самое нужное человеку: на его нравственное совершенствование.
Socrates constantly pointed out to his pupils that in a rightly ordered education one should go in each science only up to a certain limit, which ought not to be overstepped. Of geometry, he said, it is enough to know so much as to be able, when occasion arises, to measure correctly a piece of land you are selling or buying, or to divide an inheritance into shares, or to be able to apportion work among laborers. “This is so easy,” he said, “that with a little effort you will not be at a loss over any measurement, even if you had to measure the whole earth.” But he did not approve of being carried away by the great difficulties of this science, and although he himself knew them, he said that they could take up a man’s whole life and draw him away from other useful sciences, whereas they serve no purpose at all. Of astronomy he thought it desirable to know so much as to tell from the signs in the sky the hours of the night, the days of the month, and the seasons of the year, to be able to keep from losing your way, to hold your course at sea, and to change the watch. “This science is so easy,” he added, “that it is within reach of every hunter, of all seafarers, and in general of anyone who cares to give it any attention.” But to go so far in it as to study the various orbits described by the heavenly bodies, to calculate the size of the planets and stars, their distance from the earth, their motions and changes — this he strongly condemned, because he saw no use in such pursuits. He held so low an opinion of them not from ignorance, since he had studied these sciences himself, but because he did not want time and strength to be spent on superfluous pursuits when they could be applied to what man needs most: his moral perfecting.
From Memorabilia · reworded by Tolstoy .
Original · Ancient Greek… ἐδίδασκε δὲ καὶ μέχρι ὅτου δέοι ἔμπειρον εἶναι ἑκάστου πράγματος τὸν ὀρθῶς πεπαιδευμένον. αὐτίκα γεωμετρίαν μέχρι μὲν τούτου ἔφη δεῖν μανθάνειν, ἕως ἱκανός τις γένοιτο, εἴ ποτε δεήσειε, γῆν μέτρῳ ὀρθῶς ἢ παραλαβεῖν ἢ παραδοῦναι ἢ διανεῖμαι ἢ ἔργον ἀποδείξασθαι· οὕτω δὲ τοῦτο ῥᾴδιον εἶναι μαθεῖν ὥστε τὸν προσέχοντα τὸν νοῦν τῇ μετρήσει ἅμα τήν τε γῆν ὁπόση ἐστὶν εἰδέναι καὶ ὡς μετρεῖται ἐπιστάμενον ἀπιέναι.
… τὸ δὲ μέχρι τῶν δυσσυνέτων διαγραμμάτων γεωμετρίαν μανθάνειν ἀπεδοκίμαζεν. ὅ τι μὲν γὰρ ὠφελοίη ταῦτα, οὐκ ἔφη ὁρᾶν· καίτοι οὐκ ἄπειρός γε αὐτῶν ἦν· ἔφη δὲ ταῦτα ἱκανὰ εἶναι ἀνθρώπου βίον κατατρίβειν καὶ ἄλλων πολλῶν τε καὶ ὠφελίμων μαθημάτων ἀποκωλύειν.
… ἐκέλευε δὲ καὶ ἀστρολογίας ἐμπείρους γίγνεσθαι, καὶ ταύτης μέντοι μέχρι τοῦ νυκτός τε ὥραν καὶ μηνὸς καὶ ἐνιαυτοῦ δύνασθαι γιγνώσκειν ἕνεκα πορείας τε καὶ πλοῦ καὶ φυλακῆς, …
… καὶ ταῦτα δὲ ῥᾴδια εἶναι μαθεῖν παρά τε νυκτοθηρῶν καὶ κυβερνητῶν καὶ ἄλλων πολλῶν οἷς ἐπιμελὲς ταῦτα εἰδέναι.
… τὸ δὲ μέχρι τούτου ἀστρονομίαν μανθάνειν, μέχρι τοῦ καὶ τὰ μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, καὶ τοὺς πλάνητάς τε καὶ ἀσταθμήτους ἀστέρας γνῶναι, καὶ τὰς ἀποστάσεις αὐτῶν ἀπὸ τῆς γῆς καὶ τὰς περιόδους καὶ τὰς αἰτίας αὐτῶν ζητοῦντας κατατρίβεσθαι, ἰσχυρῶς ἀπέτρεπεν. ὠφέλειαν μὲν γὰρ οὐδεμίαν οὐδʼ ἐν τούτοις ἔφη ὁρᾶν· καίτοι οὐδὲ τούτων γε ἀνήκοος ἦν· ἔφη δὲ καὶ ταῦτα ἱκανὰ εἶναι κατατρίβειν ἀνθρώπου βίον καὶ πολλῶν καὶ ὠφελίμων ἀποκωλύειν.
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897To take geometry as an instance: Every one (he would say) ought to be taught geometry so far, at any rate, as to be able, if necessary, to take over or part with a piece of land, or to divide it up or assign a portion of it for cultivation, …
But he was unable to approve of the pursuit of geometry up to the point at which it became a study of unintelligible diagrams.
These things, he would say, were enough to wear out a man's life, and to hinder him from many other more useful studies.
Every one should know enough of the science to be able to discover the hour of the night or the season of the month or year, for the purposes of travel by land or sea--the march, the voyage, and the regulations of the watch; …
As to pushing the study of astronomy so far as to include a knowledge of the movements of bodies outside our own orbit, whether planets or stars of eccentric movement, …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Memorabilia, IV.7.2–5.
Close, section by section, until the last sentence. Socrates taught how far the rightly educated man should know each subject; geometry enough to take over, hand on, or divide land, or to assign work ("распределить работу рабочим" renders ἔργον ἀποδείξασθαι); astronomy enough to tell the hour of night, the day of the month, and the season for travel, voyages, and the watch, which night hunters and pilots know. He discouraged geometry as far as the hard diagrams and astronomy as far as the planets' orbits, distances, and periods: he knew them himself, and held they could wear out a life. Three changes: "you will not be at a loss over any measurement, even if you had to measure the whole earth" misreads τὴν γῆν ὁπόση ἐστίν (how large the plot of land is); the size of the planets and stars is added, and their "periods and causes" become "their motions and changes"; and Xenophon's "many other useful studies" becomes "what man needs most: his moral perfection". The intermediary was not found; the passage is not in the Thoughts of Wise Men or in Ramage's Greek selection.
Knowledge that does not promote “the interior life, which consists wholly in the love of God” becomes knowledge that furthers “neither inner nor social perfecting.”
Original · translated by H. L. Sidney Lear
Woe to the wealthy-minded, to the learned who heap up knowledge, to the self-satisfied philosopher, to the insatiable inquirer, who hoards his lights as a miser his treasure! These evil rich men are daily feasting on intellectual banquets, while Lazarus patiently suffers hunger.
Men are filled with what is nought, for such empty knowledge does not promote the interior life, which consists wholly in the love of God.
TolstoyТолстой
Горе ученым, которые собирают знания, горе самодовольным философам, ненасытимым исследователям. Эти дурные богачи ежедневно празднуют на своих умственных пирах, тогда как Лазарь непрестанно голодает. Люди эти наполнены тем, чтó есть ничто, потому что это пустое знание не содействует ни внутреннему, ни общественному совершенствованию.
Woe to the learned who gather knowledge, woe to the self-satisfied philosophers, the insatiable investigators. These wicked rich men feast every day at their banquets of the mind, while Lazarus goes hungry without ceasing. These people are filled with what is nothing, because this empty knowledge furthers neither inner nor social perfecting.
From Letter to the duc de Chevreuse, «Contre l'esprit subtil et minutieux» · reworded by Tolstoy .
Original · FrenchD'où je conclus: Malheur aux riches d'esprit, à ces savans qui entassent tant de connoissances , à ces philosophes sages en euxmêmes , aux esprits qui veulent tout pénétrer, et jouir de leurs lumières comme un avare de ses trésors ! Ce sont les mauvais riches de l'esprit qui font tous les jours des festins somptueux pendant que le pauvre Lazare souiï're en paix la faim.
On est plein sans le savoir , et plein de rien, car la plupart des connoissances acquises ne nous donnent aucune nourriture elfective pour la vie intérieure , qui est l'amour de Dieu.
Source text: archive.orgIn English · H. L. Sidney Lear, 1880Woe to the wealthy-minded, to the learned who heap up knowledge, to the self-satisfied philosopher, to the insatiable inquirer, who hoards his lights as a miser his treasure! These evil rich men are daily feasting on intellectual banquets, while Lazarus patiently suffers hunger.
Men are filled with what is nought, for such empty knowledge does not promote the interior life, which consists wholly in the love of God.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to the duc de Chevreuse, «Contre l'esprit subtil et minutieux» (Correspondance avec le duc de Bourgogne, etc., letter XXIII), Œuvres complètes de Fénelon, vol. VII (Paris and Lille, 1850), p. 223; Sidney Lear's Spiritual Letters … Letters to Men (1880), letter LXIX, pp. 125–127.
Joined from two places in one letter and changed at the end. Tolstoy follows Sidney Lear's English rather than the French: 'the self-satisfied philosopher, the insatiable inquirer' (Fénelon: 'philosophers wise in their own eyes, minds that want to penetrate everything'), 'these evil rich men are daily feasting on intellectual banquets', 'men are filled with what is nought, for such empty knowledge does not promote'. He drops 'Woe to the wealthy-minded' and 'who hoards his lights as a miser his treasure'; Lazarus who 'patiently suffers hunger' (French 'souffre en paix la faim') 'goes hungry without ceasing'. The end changes in sense: knowledge that does not nourish 'the interior life, which is the love of God' becomes knowledge that serves 'neither inner nor social perfection'. The attribution to Fénelon is right.
Translation note. The rich man who “fared sumptuously every day” and the beggar Lazarus at his gate: Luke 16:19–21.
“Though the least creature that can be known” becomes “though this is hardest of all,” and “to be sufficient for thyself” becomes being “content with little.” †
Original
And as the first order of Wisdom is to know thyself--though the least creature that can be known--so the first order of Charity is to be sufficient for thyself, though the least creature that can be sufficed; and thus contented and appeased, to be girded and strong for the ministry to others.
TolstoyТолстой
Как первое правило мудрости состоит в познании самого себя, — хотя это всего труднее, — так и первое правило милосердия состоит в том, чтобы довольствоваться малым, хотя и это так же трудно; и только такой довольный и умиротворенный человек и явится сильным для оказания милосердия другим.
As the first rule of wisdom consists in knowing oneself — though this is hardest of all — so the first rule of mercy consists in being content with little, though this is just as hard; and only a man so contented and at peace will prove strong enough to show mercy to others.
From The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art · reworded by Tolstoy .
John Ruskin’s own wordsAnd as the first order of Wisdom is to know thyself--though the least creature that can be known--so the first order of Charity is to be sufficient for thyself, though the least creature that can be sufficed; and thus contented and appeased, to be girded and strong for the ministry to others.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art (Oxford, 1872), Lecture V 'The Power of Contentment in Science and Art' (22 February 1872), Lecture V, §77.
The frame is kept and both concessive clauses are changed. Ruskin's 'though the least creature that can be known' (oneself is the least thing one can know) becomes 'though this is hardest of all', and 'though the least creature that can be sufficed' becomes 'though this is just as hard'. 'Charity' is rendered милосердие (mercy), 'to be sufficient for thyself' becomes 'to be content with little', and 'to be girded and strong for the ministry to others' becomes 'strong to show mercy to others'. Probably through Nikiforov's Russian selection (Posrednik, 1904).
Love that transforms sickness and poverty becomes love whose increase nothing can hinder; the claim that they persist where love is lacking is left out.
Original
There is no one stands in the way of each individual's spiritual unfoldment but himself. Physical sickness, mental disability and poverty are no barriers to the development of the spiritual nature, for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love.--L. A. M.
TolstoyТолстой
Никто не может помешать духовному развитию человека, кроме его самого. Ни физическая слабость, ни умственная неспособность не могут быть препятствием к развитию духовной природы, ибо развитие духовной природы — только в увеличении любви, а ничто не может препятствовать этому увеличению.
No one can hinder a man’s spiritual development except himself. Neither physical weakness nor mental incapacity can be an obstacle to the development of the spiritual nature, for the development of the spiritual nature lies only in the increase of love, and nothing can hinder this increase.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThere is no one stands in the way of each individual's spiritual unfoldment but himself. Physical sickness, mental disability and poverty are no barriers to the development of the spiritual nature, for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love.--L. A. M.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory’s journal), editorial paragraph signed 'L. A. M.' (Portland, Oregon), vol. XI, no. 4, June-July 1897, Among the editor's paragraphs, after the notice of Paul Tyner's magazine The Temple.
The first sentence is close. The second is changed: of 'physical sickness, mental disability and poverty' Tolstoy keeps the first two ('physical weakness', 'mental incapacity'), and Mallory's reason, 'for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love', becomes 'for the development of the spiritual nature lies only in the increase of love, and nothing can hinder that increase'. Tolstoy leaves out the claim that sickness persists where love is lacking. 'L. A. M.' is Mallory's signature in her journal.
The “highest aspirations” that keep us from being happy become “aspirations to worldly happiness,” the less realizable the higher they are.
Original · translated by Mrs. Humphry Ward
From the point of view of happiness, the problem of life is insoluble, for it is our highest aspirations which prevent us from being happy. From the point of view of duty, there is the same difficulty, for the fulfillment of duty brings peace, not happiness.
TolstoyТолстой
Человек не может достигнуть счастья, потому что чем выше его стремления к мирскому счастью, тем менее они осуществимы. Исполнение долга тоже не может дать счастья. Исполнение это дает мир, а не счастие.
Только божественная, святая любовь и слияние с богом дают истинное благо, потому что если жертва стала радостью, постоянной, растущей, ненарушимой радостью, то душа обеспечена неперестающим благом.
Man cannot attain happiness, because the higher his aspirations to worldly happiness, the less they can be realized. Nor can the fulfillment of duty give happiness. This fulfillment gives peace, and not happiness.
Only divine, holy love and union with God give the true good, because if sacrifice has become a joy, a constant, growing, inviolable joy, then the soul is assured of an unceasing good.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchDu point de vue du bonheur, la question de la vie est insoluble, car ce sont nos plus hautes aspirations qui nous empêchent d'être heureux. Du point de vue du devoir, même difficulté, car le devoir accompli donne la paix, non le bonheur. C'est l'amour divin, le saint amour, la possession de Dieu par la foi qui résout la difficulté ; car si le sacrifice est devenu lui-même une joie, joie permanente, croissante et indéfectible, alors l'âme a un aliment suffisant et indéfini.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885From the point of view of happiness, the problem of life is insoluble, for it is our highest aspirations which prevent us from being happy. From the point of view of duty, there is the same difficulty, for the fulfillment of duty brings peace, not happiness.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, under 27 juillet 1855 (7th ed., tome I, p. 103); Ward's translation, under September 4, 1855.
The whole paragraph. The second half is close ('duty fulfilled gives peace, not happiness'; 'if sacrifice has become a joy, permanent, growing, unfailing'). The first sentence changes: Amiel's 'it is our highest aspirations that keep us from being happy' becomes 'the higher a man's aspirations to worldly happiness, the less they can be realized'. 'The possession of God by faith' becomes 'union with God', and 'sufficient and boundless nourishment' 'unceasing good'. The 7th French edition prints the paragraph after the entry of 27 July 1855; Ward places it under September 4, 1855.
“Professed followers of Christ” become “the acknowledged teachers of Christianity,” “the standards” become “the instruments,” “the Prince of Peace” becomes “the God of peace,” and “the best social instincts” become “people’s goodwill toward one another.” †
Original
the national hatreds, the worship of military glory, the thirst for victory or revenge, dull public conscience, pervert the best social instincts into that low, unreasoning extension of selfishness miscalled patriotism;
lead men to submit to tyranny and usurpation from the savage thirst for cutting the throats of other people, or the fear of having their own throats cut.
They so pervert religious perceptions that professed followers of Christ bless in his name the standards of murder and rapine, and thanks are given to the Prince of Peace for victories that pile
TolstoyТолстой
Страсти, возбуждаемые войной, международная ненависть, благоговение перед военной славой, жажда победы или мщения заглушают народную совесть, превращают взаимное расположение людей друг к другу в низменное, безрассудное себялюбие, называемое патриотизм, убивают любовь к свободе, доводят людей до подчинения угнетателям из-за дикого пожелания перерезать горло другим людям или из боязни, чтобы другие люди не перерезали горло им. Страсти, возбуждаемые войной, так извращают религиозное чувство людей, что признанные учители христианства благословляют, от имени Христа, принадлежности убийства и грабежа и возносят благодарения богу мира за победы, при которых земля покрывается горами искалеченных трупов и печаль наполняет сердца неповинных людей.
The passions roused by war, international hatred, reverence for military glory, and the thirst for victory or revenge stifle the people’s conscience, turn people’s goodwill toward one another into a base, senseless self-love called patriotism, kill the love of liberty, and bring people to submit to oppressors out of a savage wish to cut other people’s throats or out of fear that other people will cut theirs. The passions roused by war so pervert the religious feeling of people that the acknowledged teachers of Christianity bless, in the name of Christ, the instruments of murder and plunder, and offer up thanks to the God of peace for victories in which the earth is covered with mountains of mutilated corpses and grief fills the hearts of innocent people.
From Social Problems · reworded by Tolstoy .
Henry George’s own words… the national hatreds, the worship of military glory, the thirst for victory or revenge, dull public conscience, pervert the best social instincts into that low, unreasoning extension of selfishness miscalled patriotism; …
… lead men to submit to tyranny and usurpation from the savage thirst for cutting the throats of other people, or the fear of having their own throats cut.
They so pervert religious perceptions that professed followers of Christ bless in his name the standards of murder and rapine, and thanks are given to the Prince of Peace for victories that pile …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XVI 'Public Debts and Indirect Taxation', Ch. XVI, after the costs of war made possible by public debts.
Close in order and most words, with changes in sense in the second sentence: 'professed followers of Christ' become 'the recognized teachers of Christianity' (признанные учители христианства); 'the standards' become 'the implements'; 'the Prince of Peace' becomes 'the God of peace'; 'make hearth-stones desolate' becomes 'grief fills the hearts of innocent people'. In the first, 'the best social instincts' become 'people's goodwill toward one another'. The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906); whether the changes are his or Tolstoy's is not known. No printable.
“He conquers but rejoices not” becomes “He conquers, but not with weapons.”
Original · translated by James Legge
Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures.
TolstoyТолстой
Самое прекрасное оружие есть неблагословенное оружие. И потому разумный человек не полагается на него. Он больше всего дорожит миром и спокойствием. Он побеждает, но не оружием.
The finest weapon is an unblessed weapon. And therefore the reasonable man does not rely on it. He values peace and tranquility above all. He conquers, but not with weapons.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingEven beautiful arms are unblest among tools, and people had better shun them. Therefore he who has Reason does not rely on them.
Peace and quietude he holds high. He conquers but rejoices not.
Source text: archive.orgIn English · James Legge, 1891Now arms, however beautiful, are instruments of evil omen, hateful, it may be said, to all creatures.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 31.
From Carus: 'unblest' is 'неблагословенное', 'does not rely on them' is 'не полагается на него'. Tolstoy turns Carus's 'he who has Reason' into 'разумный человек', and 'He conquers but rejoices not' into 'Он побеждает, но не оружием', a change of sense. The ritual of left and right and the mourning for the slain are left out.
Liberators who “must rise above such feelings” themselves become ones who must raise the people “above feelings of hatred”; “the golden maxim” becomes “the chief trick.”
Original
" Divide and conquer " is the golden maxim of the oppressors of mankind.
It is by arousing race antipathies and exciting national animosities, by appealing to local prejudices and setting people against people, that aristocracies and despotisms have been founded and maintained.
They who would free men must rise above such feelings if they would be successful.
TolstoyТолстой
«Разделяй и царствуй» — в этом главная хитрость всех угнетателей. Только возбуждая племенную вражду, международную ненависть и местные предрассудки, только восстановляя одни народы против других, могут устраиваться и поддерживаться аристократия и самовластие. Поэтому, кто хочет освободить людей, должен поднять их выше ненавистнических чувств, иначе он не достигнет цели.
“Divide and rule” — this is the chief trick of all oppressors. Only by stirring up tribal enmity, international hatred, and local prejudices, only by setting some nations against others, can aristocracy and despotism establish and maintain themselves. Therefore whoever wants to free people must raise them above feelings of hatred; otherwise he will not reach his goal.
From The Land Question · reworded by Tolstoy .
Henry George’s own words" Divide and conquer " is the golden maxim of the oppressors of mankind.
It is by arousing race antipathies and exciting national animosities, by appealing to local prejudices and setting people against people, that aristocracies and despotisms have been founded and maintained.
They who would free men must rise above such feelings if they would be successful.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question (1881), ch. X 'Appeals to Animosity', Ch. X, on denunciation of the English at Land League meetings.
Changed in the last sentence: George's liberators 'must rise above such feelings' themselves; in Tolstoy they 'must raise them [the people] above hateful feelings' (должен поднять их выше ненавистнических чувств). 'the golden maxim' becomes 'the chief trick'; 'Divide and conquer' becomes the Russian proverb «Разделяй и царствуй». No printable.
Memory, invention, quickness of motion, and the beauty of virtue, Cicero’s signs of the soul’s divine power, become its “eternal striving toward perfection.”
Original · translated by C. D. Yonge
Thus, though you see not the soul of man, as you see not the Deity, yet, as by the contemplation of his works you are led to acknowledge a God, so you must own the divine power of the soul, from its remembering things, from its invention, from the quickness of its motion, and from all the beauty of virtue.
TolstoyТолстой
Так же, как ты не видишь души человека, ты не видишь бога, но ты познаешь его в его творениях. Так же не можешь ты не признать божественную силу души, проявляющуюся в ее вечном стремлении к совершенству.
Just as you do not see a man’s soul, you do not see God, but you know him in his works. In the same way you cannot fail to acknowledge the divine power of the soul, which shows itself in its eternal striving toward perfection.
From Tusculan Disputations · reworded by Tolstoy .
Original · Latin… sic mentem hominis, quamvis eam non videas, ut deum non vides, tamen, ut deum adgnoscis ex operibus eius, sic ex memoria rerum et inventione et celeritate motus omnique pulchritudine virtutis vim divinam mentis adgnoscito.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1877Thus, though you see not the soul of man, as you see not the Deity, yet, as by the contemplation of his works you are led to acknowledge a God, so you must own the divine power of the soul, from its remembering things, from its invention, from the quickness of its motion, and from all the beauty of virtue.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tusculan Disputations, I.28.70.
Signed Seneca, but the sentence is Cicero's, Tusculan Disputations I.70. The first half is close. In the second Cicero names memory, invention, swiftness of motion, and all the beauty of virtue as the signs of the mind's divine power; Tolstoy puts "its eternal striving toward perfection" in their place. Where the misattribution came from was not found.
“Periods of accidental privation from luxury, or exposure to danger” become “chance moments when he forgot himself and renounced his personality”; “resolute self-denial” becomes “unconditional.”
Original
No man has any data for estimating, far less right of judging, the results of a life of resolute self-denial, until he has had the courage to try it himself, at least for a time: but I believe no reasonable person will wish, and no honest person dare, to deny the benefits he has occasionally felt both in mind and body, during periods of accidental privation from luxury, or exposure to danger.
TolstoyТолстой
У человека нет никаких данных для оценки, а тем более права для суждения о результатах жизни, полной безусловной самоотверженности, пока у него не явится смелости самому испытать такую жизнь, по крайней мере, на время; но я думаю, что ни один разумный человек не пожелает и ни один честный человек не посмеет отрицать то благотворное влияние, какое имели на его душу и тело хотя те случайные минуты, когда он забывал себя и отрекался от своей личности.
A man has no data for assessing, and still less any right to judge, the results of a life full of unconditional self-denial until he has the courage to try such a life himself, at least for a time; but I think that no reasonable man will wish, and no honest man will dare, to deny the beneficial influence that even those chance moments when he forgot himself and renounced his personality have had on his soul and body.
From The Bible of Amiens · reworded by Tolstoy .
John Ruskin’s own wordsNo man has any data for estimating, far less right of judging, the results of a life of resolute self-denial, until he has had the courage to try it himself, at least for a time: but I believe no reasonable person will wish, and no honest person dare, to deny the benefits he has occasionally felt both in mind and body, during periods of accidental privation from luxury, or exposure to danger.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый день… ни один честный человек не посмеет отрицать то благотворное влияние, какое имели на его душу и тело хотя бы те случайные лишения в предметах роскоши или опасности, которым он подвергался.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Bible of Amiens (Our Fathers Have Told Us, Part I, 1880–85), ch. III 'The Lion-Tamer', Ch. III, §29, on the rewards of monastic solitude.
Close until the last clause, which Tolstoy changed for the Circle. Ruskin's 'periods of accidental privation from luxury, or exposure to danger' (kept in the 1903 version: «случайные лишения в предметах роскоши или опасности») becomes 'those occasional moments when he forgot himself and renounced his personality' (те случайные минуты, когда он забывал себя и отрекался от своей личности). 'resolute self-denial' becomes 'unconditional self-denial' (безусловной самоотверженности). Ruskin is writing of monastic solitude. No printable.
The new road at whose entrance the nations will hear “Go in peace” becomes “a new way of life, whose inner law will no longer be violence, but the love of people for one another.”
Original · French
L'esprit de Jésus, que les puissants, du haut de leurs trônes et de leurs chaires, s'efforcent d'étouffer, est partout reconnoissable à des signes frappants.
Les peuples ne se sentent-ils pas frères?
Des bruits souterrains troublent leur sommeil.
C'est le travail du germe près d'éclore, le travail de l'amour qui otera les péchés du monde, ranimera la vie défaillante, consolera les affligés, rompra les fers des captifs, ouvrira devant les peuples une route nouvelle, à l'entrée de laquelle il leur sera dit : Allez en paix.
TolstoyТолстой
Дух Иисуса, который сильные мира сего силятся задушить с высоты своих тронов и кафедр, тем не менее всюду ярко проявляется. Разве дух евангельский не проник в народы? Разве не начинают они видеть свет? Понятия о правах, об обязанностях не яснее ли стали для каждого? Не слышны ли со всех сторон призывы к законам более справедливым, к учреждениям, охраняющим слабых, основанным на справедливом равенстве? Разве не гаснет прежняя вражда между теми, которых разъединяли государи? Разве народы не чувствуют себя братьями? Уже дрожат притеснители, как будто внутренний голос предсказывает им скорый конец. Встревоженные страшными видениями, цари судорожно сжимают в своих руках те цепи, в которые они заковали народы, на освобождение которых пришел Христос и которые распадутся скоро. Подземный гул тревожит их сон. В тайных глубинах общества совершается работа, остановить которую они не могут всей силой своей власти и непрерывный успех которой повергает их в невыразимую тревогу. Это работа зародыша, готового развиться, работа любви, которая снимет грех с мира, оживит слабеющую жизнь, утешит огорченных, разобьет оковы заключенных, откроет народам новый путь жизни, внутренний закон которой будет уже не насилие, а любовь людей друг к другу.
The spirit of Jesus, which the mighty of this world strive to stifle from the heights of their thrones and pulpits, nevertheless shows itself brightly everywhere. Has not the spirit of the Gospel penetrated the nations? Are they not beginning to see the light? Have not the notions of rights and of duties become clearer to everyone? Are not calls heard on every side for juster laws, for institutions that protect the weak and are founded on just equality? Is not the old enmity dying out between those whom sovereigns kept divided? Do not the nations feel themselves brothers? The oppressors already tremble, as though an inner voice foretold their speedy end. Alarmed by terrible visions, the kings convulsively clutch in their hands the chains in which they have bound the nations whom Christ came to set free, and which will soon fall apart. An underground rumbling troubles their sleep. In the secret depths of society a work is going on that they cannot stop with all the strength of their power, and whose unceasing progress throws them into inexpressible alarm. It is the work of a germ ready to unfold, the work of love, which will take away the sin of the world, revive the failing life, comfort the afflicted, break the fetters of the prisoners, and open to the nations a new way of life, whose inner law will no longer be violence, but the love of people for one another.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions · reworded by Tolstoy .
Original · FrenchL'esprit de Jésus, que les puissants, du haut de leurs trônes et de leurs chaires, s'efforcent d'étouffer, est partout reconnoissable à des signes frappants.
Les peuples ne se sentent-ils pas frères?
Des bruits souterrains troublent leur sommeil.
C'est le travail du germe près d'éclore, le travail de l'amour qui otera les péchés du monde, ranimera la vie défaillante, consolera les affligés, rompra les fers des captifs, ouvrira devant les peuples une route nouvelle, à l'entrée de laquelle il leur sera dit : Allez en paix.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions (1846), Saint Luc, ch. VII, reflection after the sinful woman (7:36–50), pp. 230–231.
Faithful until the last clause. Lamennais ends "une route nouvelle, à l’entrée de laquelle il leur sera dit : Allez en paix"; Tolstoy ends «новый путь жизни, внутренний закон которой будет уже не насилие, а любовь людей друг к другу».
Translation note. “Take away the sin of the world”: the words of John 1:29 (KJV: “the Lamb of God, which taketh away the sin of the world”).
“Doing what work it finds must be done” becomes manufacturing “all kinds of worthless articles”; “bribe or inveigle together” becomes “lured and gathered together,” and “scatter to starvation” becomes leaving them “free to die of hunger.”
Original
I know well how strange, fanciful, or impracticable these suggestions will appear to most of the business men of this day; men who conceive the proper state of the world to be simply that of a vast and disorganized mob, scrambling each for what he can get, trampling down its children and old men in the mire, and doing what work it finds must be done with any irregular squad of labourers it can bribe or inveigle together, and afterwards scatter to starvation.
TolstoyТолстой
Большинство деловых людей считают, что самым подходящим порядком вещей в этом мире является, попросту, тот, при котором огромная и беспорядочная толпа вырывает друг у друга всё, что может, и топчет детей и стариков в грязь и фабрикует различные негодные предметы при помощи рабочих, которых можно соблазнить и собрать, а впоследствии разогнать, предоставляя им свободно умирать с голоду.
Most men of business consider that the most fitting order of things in this world is, quite simply, one in which a vast and disorderly crowd snatch from one another all they can, and trample children and old people into the mud, and manufacture all kinds of worthless articles with the help of workers who can be lured and gathered together and later dispersed, leaving them free to die of hunger.
From The Political Economy of Art · reworded by Tolstoy .
John Ruskin’s own wordsI know well how strange, fanciful, or impracticable these suggestions will appear to most of the business men of this day; men who conceive the proper state of the world to be simply that of a vast and disorganized mob, scrambling each for what he can get, trampling down its children and old men in the mire, and doing what work it finds _must_ be done with any irregular squad of labourers it can bribe or inveigle together, and afterwards scatter to starvation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; later A Joy for Ever), Addenda, Note 2nd 'Right to Public Support', Note 2nd, last paragraph.
Close except in one clause. Ruskin's 'doing what work it finds must be done' becomes 'manufactures various worthless articles' (фабрикует различные негодные предметы); 'bribe or inveigle together' becomes 'entice and gather'; 'scatter to starvation' becomes 'disperse, leaving them free to die of hunger'. Ruskin's opening ('how strange … these suggestions will appear') is dropped. No printable.
“More and more intelligence” becomes “more and more reason and love,” “the progress of civilization” becomes the bettering of “the common life,” and “politics to politicians, or political economy to college professors” becomes “our public affairs to statesmen.”
Original
The progress of civilization requires that more and more intelligence be devoted to social affairs, and this not the intelligence of the few, but that of the many.
We cannot safely leave politics to politicians, or political economy to college professors.
The people themselves must think, because the people alone can act.
TolstoyТолстой
Для улучшения общей жизни необходимо, чтобы в управление общественными делами вкладывалось всё более и более разума и любви не только со стороны некоторых лиц, а со стороны всего общества. Мы не можем благоразумно предоставить наши общественные дела государственным людям. Народ сам должен думать, ибо только он может действовать.
For the common life to be bettered, it is necessary that more and more reason and love be put into the management of public affairs, not by certain persons only, but by society as a whole. We cannot prudently leave our public affairs to statesmen. The people must think for themselves, for they alone can act.
From Social Problems · reworded by Tolstoy .
Henry George’s own wordsThe progress of civilization requires that more and more intelligence be devoted to social affairs, and this not the intelligence of the few, but that of the many.
We cannot safely leave politics to politicians, or political economy to college professors.
The people themselves must think, because the people alone can act.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, after the Brooklyn Bridge.
Tolstoy adds love: George's 'more and more intelligence' becomes 'more and more reason and love' (разума и любви). 'The progress of civilization' becomes 'the improvement of the common life'; 'politics to politicians, or political economy to college professors' becomes 'our social affairs to statesmen'. The last sentence is close. No printable.
“Revolutions” become “reforms,” and putting one aristocracy in place of another becomes “the replacing of one evil by another.”
Original · Italian
Le rivoluzioni hanno ad esser fatte pel Popolo e dal popolo;
TolstoyТолстой
Преобразования должны совершаться народом и для народа; до тех же пор, пока они, как теперь, являются достоянием и монополией одного класса, они ведут лишь к замене одного зла другим и не служат к спасению народа.
Reforms must be carried out by the people and for the people; but so long as they are, as now, the possession and monopoly of one class, they lead only to the replacing of one evil by another and do not serve the salvation of the people.
From Ricordi di Giuseppe Mazzini, ed. F. Dobelli · reworded by Tolstoy .
Original · ItalianLe rivoluzioni hanno ad esser fatte pel Popolo e dal popolo; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ricordi di Giuseppe Mazzini, ed. F. Dobelli (1870), pp. 83–84.
Mazzini: revolutions must be made for and by the people, and while they remain the inheritance and monopoly of one social class and reduce to substituting one aristocracy for another, there will be no salvation. Tolstoy writes «Преобразования» (reforms) for "rivoluzioni" and «замене одного зла другим» for "sostituzione d’una aristocrazia ad un’altra". The OCR of the rest of the sentence is broken across a page, so only the first clause is quoted.
The verdict on a long dispute, “Both parties are wrong,” becomes “they themselves are not clear about what they are arguing over.”
Original · translated by H. I. Woolf
A long dispute signifies--"Both parties are wrong."
TolstoyТолстой
Если люди долго спорят, то это доказывает то, что то, о чем они спорят, неясно для них самих.
If people argue for a long time, this proves that they themselves are not clear about what they are arguing over.
From Dictionnaire philosophique, article Secte · reworded by Tolstoy .
Original · FrenchQuand la vérité est évidente, il est impossible qu’il s’élève des partis et des factions.
Longue dispute signifie « les deux partis ont tort ».
Source text: fr.wikisource.orgIn English · H. I. Woolf, 1924A long dispute signifies--"Both parties are wrong."
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dictionnaire philosophique, article Secte, Garnier ed. (1878), end of section I.
Voltaire: "Longue dispute signifie « les deux partis ont tort »", after arguing that evident truth raises no factions. Tolstoy turns the verdict into «то, о чем они спорят, неясно для них самих».
The rich who “satisfy themselves with giving alms” still do harm by being rich, and the poor, taught that property is the one good “in which the poor have no share,” are taught to strive for wealth “before all else.”
Original
The rich satisfy themselves with giving alms to the needy.
They think little that their spirit and lives, their self-indulgence and earthliness, their idolatry of outward prosperity, and their contempt of inferior conditions, are
perpetually teaching the destitute that there is but one good on earth, namely, property — the very good in which the poor have no share.
TolstoyТолстой
Если богатые и дают милостыню бедным, то они все-таки делают великий вред народу тем, что они богаты и живут роскошно. Они не думают о том, что их обожание богатства, их роскошь жизни, их презрение к бедности и серой жизни развращают бедных и внушают им ту мысль, что на свете есть только одно благо — богатство, и что надо прежде всего добиваться его.
Even if the rich do give alms to the poor, they still do the people great harm by being rich and living in luxury. They do not consider that their worship of wealth, their luxurious living, their contempt for poverty and for a drab life corrupt the poor and instill in them the thought that there is only one good in the world — wealth — and that one must strive for it before all else.
From Discourse on the Ministry for the Poor · reworded by Tolstoy .
After Channing’s own wordsThe rich satisfy themselves with giving alms to the needy.
They think little that their spirit and lives, their self-indulgence and earthliness, their idolatry of outward prosperity, and their contempt of inferior conditions, are …
… perpetually teaching the destitute that there is but one good on earth, namely, property — the very good in which the poor have no share.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Discourse on the Ministry for the Poor (Boston, 1835), in The Complete Works of William Ellery Channing (London, 1884), pp. 104-105.
Channing's 'The rich satisfy themselves with giving alms to the needy' becomes 'though the rich give alms to the poor, they still do the people great harm by being rich and living luxuriously'. His 'self-indulgence and earthliness, their idolatry of outward prosperity, and their contempt of inferior conditions' becomes 'their worship of wealth, their luxury of life, their contempt of poverty and plain life'. The ending changes in sense: Channing's poor learn that property is the one good, 'the very good in which the poor have no share', which embitters them ('to inflame, embitter, and degrade'); Tolstoy's learn that wealth must be sought before all else, which corrupts them. Broadbent's selection (1903), Tolstoy's likely source, is not online.
Kant’s “moral Ideas, which alone bring with them a self-sufficing satisfaction” become “the moral ideas common to all humanity, which alone unite people,” as in What Is Art?; “brought into combination with” becomes “imbued with.”
Original · translated by J. H. Bernard
If the beautiful arts are not brought into more or less close combination with moral Ideas, which alone bring with them a self-sufficing satisfaction, this latter fate must ultimately be theirs. They then serve only as a distraction, of which we are the more in need the more we avail ourselves of them to disperse the discontent of the mind with itself; so that we thus render ourselves ever more useless and ever more discontented.
TolstoyТолстой
Если изящные искусства не проникнуты общими всему человечеству нравственными идеями, которые одни только и соединяют людей, то такие искусства служат только развлечением, в котором люди чувствуют тем большую потребность, чем больше к нему прибегают, чтобы заглушить недовольство самими собою; но этим они делают себя постоянно еще бесполезнее и еще недовольнее.
If the fine arts are not imbued with the moral ideas common to all humanity, which alone unite people, then such arts serve only as a diversion, for which people feel all the greater need the more they resort to it to drown their discontent with themselves; but by this they make themselves ever more useless and ever more discontented.
Kant.
From Kritik der Urteilskraft · reworded by Tolstoy .
Original · GermanWenn die schönen Künste nicht, nahe oder fern, mit moralischen Ideen in Verbindung gebracht werden, die allein ein selbständiges Wohlgefallen bei sich führen, so ist das letztere ihr endliches Schicksal.
Sie dienen alsdann nur zur Zerstreuung, deren man desto mehr bedürftig wird, als man sich ihrer bedient, um die Unzufriedenheit des Gemüts mit sich selbst dadurch zu vertreiben, daß man sich immer noch unnützlicher und mit sich selbst unzufriedener macht.
Source text: archive.orgIn English · J. H. Bernard, 1892If the beautiful arts are not brought into more or less close combination with moral Ideas, which alone bring with them a self-sufficing satisfaction, this latter fate must ultimately be theirs. They then serve only as a distraction, of which we are the more in need the more we avail ourselves of them to disperse the discontent of the mind with itself; so that we thus render ourselves ever more useless and ever more discontented.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der Urteilskraft (1790), § 52, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 187; Richter's register: Kr. d. U., Hartenstein V, 336.
Changed to fit Tolstoy's own theory of art (What Is Art?, 1898). Kant's "moral ideas, which alone carry with them a self-sufficient satisfaction" (moralischen Ideen ..., die allein ein selbständiges Wohlgefallen bei sich führen) becomes «общими всему человечеству нравственными идеями, которые одни только и соединяют людей» (moral ideas common to all mankind, which alone unite people). "Brought, near or far, into connection with" becomes «не проникнуты» (not imbued with), and "this is their final fate" is left out. The second sentence (art as mere distraction, needed the more it is used to drive off discontent with oneself) follows Kant. Bernard's English is cited from his 2nd ed. (1914).
Art as “the token of the enduring slavery of the poor” becomes art “mocking poverty.”
Original
it may be she will die, but it cannot be that she will live the slave of the rich, and the token of the enduring slavery of the poor.
TolstoyТолстой
Можно допустить, что искусство умрет, но немыслимо, чтобы искусство могло жить, раболепствуя перед богатством и глумясь над бедностью.
One may grant that art will die, but it is unthinkable that art could live while groveling before wealth and mocking poverty.
From Hopes and Fears for Art · reworded by Tolstoy .
Morris’s own words… it may be she will die, but it cannot be that she will live the slave of the rich, and the token of the enduring slavery of the poor.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Hopes and Fears for Art (1882), lecture 'Making the Best of It' (Gutenberg text of the 1919 Longmans printing), Near the end of the lecture.
The first half is close: 'it may be she will die, but it cannot be that she will live the slave of the rich'. The second changes: 'the token of the enduring slavery of the poor' becomes «глумясь над бедностью» (mocking poverty), so art as the sign of the poor's slavery becomes art's contempt for them.
“The wisdom of art and the wisdom of science” become “the worth of art and the worth of science.” †
Original
I stated, in the first two, that the wisdom of art and the wisdom of science consisted in their being each devoted unselfishly to the service of men;
TolstoyТолстой
Достоинство искусства и достоинство науки — в бескорыстном служении на пользу людей.
The worth of art and the worth of science lie in disinterested service for the benefit of people.
From The Eagle's Nest · reworded by Tolstoy .
John Ruskin’s own wordsI stated, in the first two, that the wisdom of art and the wisdom of science consisted in their being each devoted unselfishly to the service of men; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture IX 'The Story of the Halcyon', Lecture IX, §172, recapitulating the first two lectures.
Ruskin's 'the wisdom of art and the wisdom of science' becomes 'the dignity of art and the dignity of science' (достоинство); 'devoted unselfishly to the service of men' is kept. Whether 'wisdom' became 'dignity' in Tolstoy's hands or in Nikiforov's Russian, which he probably read, is not known. No printable.
Translation note. The Jubilee text breaks the italics at the dash; the English sets the line as one.
Marcus marvels at the power man has “to do nothing except what God will approve”; Tolstoy praises the strength of a man “who always acts according to the will of God,” and accepting “all that God may give him” becomes being “submissive to him in all things.” †
Original · translated by George Long
What a power man has to do nothing except what God will approve, and to accept all that God may give him.
TolstoyТолстой
Какая сила в человеке, который действует всегда по воле бога и во всем ему покорен!
What strength there is in a man who always acts according to the will of God and is submissive to him in all things!
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἩλίκην ἐξουσίαν ἔχει ἄνθρωπος μὴ ποιεῖν ἄλλο ἢ ὅπερ μέλλει ὁ θεὸς ἐπαινεῖν, καὶ δέχεσθαι πᾶν ὃν νέμῃ αὐτῷ ὁ θεός.
Source text: raw.githubusercontent.comIn English · George Long, 1862What a power man has to do nothing except what God will approve, and to accept all that God may give him.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКакая сила в человеке, который действует всегда по воле бога и во всем ему покорен!
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, XII.11.
Word for word from Thoughts of Wise Men (1903), January 22, whose Marcus came from the Посредник edition of Urusov's Russian (Jubilee vol. 40 commentary). Marcus marvels at a capacity: "what a power man has" (Ἡλίκην ἐξουσίαν ἔχει ἄνθρωπος) "to do nothing except what God will approve, and to accept all that God may give him". Tolstoy makes it the strength of the man who does so: «Какая сила в человеке, который действует всегда по воле бога». "What God will approve" becomes «по воле бога» (by God's will), and "to accept all that God may give him" becomes «во всем ему покорен» (submits to him in everything). Urusov's wording was not compared: the 1882 scan has no text layer.
“Do not despise your situation” becomes “Do not think that your position is such that you cannot do in it,” and “act, suffer, and conquer” becomes “what man is destined to do.” †
Original · translated by Mrs. Humphry Ward
Do not despise your situation; in it you must act, suffer, and conquer. From every point on earth we are equally near to heaven and to the infinite.
TolstoyТолстой
Не думай, что твое положение таково, что ты в нем не можешь сделать того, что предназначено человеку. На всякой точке земли мы одинаково близки к небу и к бесконечному.
Do not think that your position is such that you cannot do in it what man is destined to do. At every point on earth we are equally near to heaven and to the infinite.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchNe méprise pas ta situation ; c'est là qu'il faut agir, souffrir et vaincre. De tous les points de la terre on est aussi près du ciel et de l'infini.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Do not despise your situation; in it you must act, suffer, and conquer. From every point on earth we are equally near to heaven and to the infinite.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, 7th ed. (Geneva 1897), t. I, p. 174, at the close of the entry of 7 novembre 1862; Ward's translation sets the two sentences after the entry of October 27, 1853.
The second sentence is close. The first is changed: Amiel's 'Ne méprise pas ta situation ; c'est là qu'il faut agir, souffrir et vaincre' (do not despise your situation; it is there that you must act, suffer, and conquer) becomes «Не думай, что твое положение таково, что ты в нем не можешь сделать того, что предназначено человеку» (do not think your situation is such that you cannot do in it what is destined for man). 'Ne méprise pas' becomes «Не думай … что ты … не можешь», and 'agir, souffrir et vaincre' becomes «того, что предназначено человеку». Whether the change is Tolstoy's or that of M. L. Tolstaya's Russian selection (1901, named in the Jubilee list, not seen) is not known.
Translation note. The Russian italic is broken at the commas and at the full stop; the English sets the passage as one span.
The reward that lies “in the virtues themselves,” since “the wages of a good deed is to have done it,” becomes joy: “the consciousness of the good he has done already gives great joy”; “benefited himself” becomes “does the most good of all to himself.”
Original · translated by Richard Mott Gummere
There is not a man who, when he has benefited his neighbour, has not benefited himself,—I do not mean for the reason that he whom you have aided will desire to aid you,
but that the reward for all the virtues lies in the virtues themselves.
For they are not practised with a view to recompense; the wages of a good deed is to have done it.
TolstoyТолстой
Тот, кто делает добро другому, делает больше всего добра самому себе — не в том смысле, что ему будет за это награда; а тем, что сознание сделанного добра дает уже большую радость.
He who does good to another does the most good of all to himself — not in the sense that he will have a reward for it, but in that the consciousness of the good he has done already gives great joy.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinNemo non, cum alteri prodest, sibi profuit, non eo nomine dico, quod volet adiuvare adiutus, protegere defensus, quod bonum exemplum circuitu ad facientem revertitur …
… sed quod virtutum omnium pretium in ipsis est. Non enim exercentur ad praemium: recte facti fecisse merces est.
Source text: thelatinlibrary.comIn English · Richard Mott Gummere, 1920There is not a man who, when he has benefited his neighbour, has not benefited himself,—I do not mean for the reason that he whom you have aided will desire to aid you, …
… but that the reward for all the virtues lies in the virtues themselves.
For they are not practised with a view to recompense; the wages of a good deed is to have done it.
Source text: en.wikisource.orgRelated · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству»Благотворя ближним, мы, сами не замечая, делаем гораздо более для себя, чем для других.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 81.19.
Seneca, on gratitude: "There is not a man who, when he has benefited his neighbour, has not benefited himself", not because the man helped will help in return, "but that the reward for all the virtues lies in the virtues themselves ... the wages of a good deed is to have done it" (recte facti fecisse merces est). Tolstoy has «делает больше всего добра самому себе» (does the most good of all to himself) for "has benefited himself", and turns the reward that lies in the deed itself into «сознание сделанного добра дает уже большую радость» (the consciousness of good done already gives great joy). Seneca's list of the ways a kindness comes back to the giver is reduced to «не в том смысле, что ему будет за это награда». The Russian intermediary was not found; the passage is not in Thoughts of Wise Men (1903). «Благочестивые мысли» § II.34, two sayings after the one Tolstoy printed on the same day (3-3.3), has the same thought in the words «делаем гораздо более для себя, чем для других».
God’s mercy to the good, “by having created them virtuous,” becomes their own goodness: “all is well with them because they are good”; the Durwaish becomes “a man of holy life.”
Original · translated by Francis Gladwin
A Durwaish, in his prayer, said, " O God, show pity towards the wicked, for on the good thou hast already bestowed mercy, by having created them virtuous."
TolstoyТолстой
Один святой жизни человек молился так богу о людях: «О, боже! будь милостив к злым, потому что к добрым ты уже был милостив: им хорошо потому, что они добрые».
A man of holy life prayed to God for people thus: “O God! Be merciful to the wicked, for to the good you have already been merciful: all is well with them because they are good.”
From Gulistan · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… show pity towards the wicked, for on the good thou hast already bestowed mercy by having created them virtuous …
Source text: archive.orgOriginal · Persianدرویشی به مناجات در میگفت: یا رب بر بدان رحمت كن كه بر نیكان خود رحمت كردهای كه مر ایشان را نیک آفریدهای.
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806A Durwaish, in his prayer, said, " O God, show pity towards the wicked, for on the good thou hast already bestowed mercy, by having created them virtuous."
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. VIII, maxim 98 (Gladwin).
Gladwin's English, through Conway. Gladwin's 'Durwaish' becomes «Один святой жизни человек», and «о людях» is added. The reason changes: 'for on the good thou hast already bestowed mercy, by having created them virtuous' (Persian: که مر ایشان را نیک آفریدهای, 'for thou hast created them good') becomes «потому что к добрым ты уже был милостив: им хорошо потому, что они добрые» (they are well off because they are good). God's making them good drops out, and their goodness itself becomes their good fortune.
Origen’s Christians help the emperor by prayer, and the prayer is taken out each time: vanquishing the demons of war “by our prayers” becomes encouraging the nations “by our exhortations” to keep the peace, and “an army of piety” formed “by offering our prayers to God” becomes fighting for him “with good deeds.” †
Original · translated by Frederick Crombie (Ante-Nicene Fathers, vol. 4)
And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply:
And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them.
We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army--an army of piety--by offering our prayers to God.
TolstoyТолстой
Тем, которые, не понимая нашей веры, хотят, чтобы мы взяли в руки оружие и убивали людей ради общего дела, мы можем ответить: «Ваши жрецы, приставленные к вашим идолам и вашим храмам, блюдут свои руки чистыми для того, чтобы жертвы, которые они приносят вашим богам, совершались бы руками чистыми, не оскверненными кровью и убийством. Какая бы ни началась война, вы никогда не зачисляете их в войско. Если этот обычай разумен, то не гораздо ли еще разумнее то, чтобы мы, христиане, соблюдали свои руки чистыми от всякого осквернения».
Когда мы нашими увещаниями поощряем народы к ненарушению союзов и условий мира, мы гораздо полезнее властителям, чем их воины. Мы истинно участвуем в трудах, имеющих целью общественное благо, когда к нашим увещаниям мы присоединяем еще размышления и упражнения, поучающие людей освобождению от похотей. Да, мы более всех других воюем за благо императора. Правда, мы не служим под его знаменами и не будем служить, если бы он и заставил нас, но мы сражаемся за него добрыми делами.
To those who, not understanding our faith, want us to take up arms and kill people for the common cause, we can answer: “Your priests, appointed to your idols and your temples, keep their hands pure, so that the sacrifices they offer to your gods may be performed with pure hands, undefiled by blood and murder. Whatever war begins, you never enlist them in the army. If this custom is reasonable, is it not far more reasonable still that we Christians should keep our hands pure of all defilement.”
When by our exhortations we encourage the nations not to break alliances and the terms of peace, we are far more useful to rulers than their soldiers are. We truly share in the labors aimed at the public good when to our exhortations we add meditations and exercises that teach people to free themselves from the lusts. Yes, more than all others we wage war for the good of the emperor. It is true that we do not serve under his standards, and will not serve even if he should compel us; but we fight for him with good deeds.
Origen (a writer of the first half of the third century).
From Contra Celsum · reworded by Tolstoy .
Original · Ancient Greek… καὶ ἀξιοῦντας ἡμᾶς στρατεύεσϑαι ὑπὲρ τοῦ κοινοῦ καὶ ἀνϑρώπους ἀναιρεῖν …
… πολέμου καταλαβόντος καὶ τοὺς ἱερεῖς στρατεύετε.
… ἡμεῖς δὲ χαὶ ταῖς εὐχαῖς πάντας δαίμονας, τοὺς ἐγείροντας τὰ πολεμικὰ καὶ OQxovo συγχέοντας καὶ τὴν εἰρήνην ταράσσοντας, καϑαιροῦντες μᾶλλον βοηϑοῦμεν τοῖς βασιλεύουσιν ἤπερ οἱ δοχοῦντες στρατεύεσϑαι.
… καὶ οὐ συστρατευόμεϑα μὲν αὐτῷ, κἂν ἐπείγῃ, στρατευόμεϑα δὲ ὑπὲρ αὐτοῦ ἴδιον στρατόπεδον εὐσεβείας συγκροτοῦντες διὰ τῶν πρὸς τὸ ϑεῖον ἐντεύξεων.
Source text: archive.orgIn English · Frederick Crombie (Ante-Nicene Fathers, vol. 4), 1885And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: …
And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them.
We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army--an army of piety--by offering our prayers to God.
Source text: ccel.orgRelated · «Отношение первых христиан к войне»Отвечая на обвинение Цельзом христиан в том, что они уклоняются от военной службы, так что, по мнению Цельза, если только Римская империя сделается христианской, она погибнет, Ориген говорит, что христиане больше других сражаются за благо императора, сражаются за него добрыми делами, молитвой и добрым влиянием на людей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Contra Celsum, VIII.73.
Contra Celsum VIII.73. Whose Russian this is was not found. Close to the Greek: the reply to those who, "strangers to the faith" (ἀλλοτρίους τῆς πίστεως; Tolstoy «не понимая нашей веры»), would have Christians bear arms and kill men for the common good, and the argument from the pagan priests whose hands are kept free of blood and who are never enlisted. Origen's Christians fight for the emperor by prayer, and the Russian takes the prayer out each time: "wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously" becomes «соблюдали свои руки чистыми от всякого осквернения» (keep their hands clean of all defilement); "as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace" becomes «Когда мы нашими увещаниями поощряем народы к ненарушению союзов и условий мира» (when by our exhortations we encourage peoples not to break alliances and terms of peace); "along with righteous prayers" becomes «к нашим увещаниям» (to our exhortations); and "forming a special army—an army of piety—by offering our prayers to God" becomes «мы сражаемся за него добрыми делами» (we fight for him by good deeds). Gusev's reading on the first Christians and war, which Tolstoy edited for a July weekly reading, reports the passage with «добрыми делами, молитвой и добрым влиянием на людей»; the Jubilee commentary says Gusev drew mainly on M. A. Taube's «Христианство и международный мир» (Посредник, 1905), not seen, which may be the source of both. The Greek is Koetschau's text in the archive.org OCR, quoted with its errors ("χαὶ" for καὶ, "OQxovo" for ὅρκους, "δοχοῦντες" for δοκοῦντες).
“Le courage de combattre et celui de mourir,” the courage to fight and the courage to die, becomes “they are not ready to die for the truth”: the fighting is gone; “dix-huit siècles” becomes “nineteen centuries,” counted to Tolstoy’s own day.
Original · French
Près de consommer sa mission, Jésus annonce une société nouvelle, et en pose les fondements.
Il leur apprend qu'égaux devant Dieu, les hommes sont libres à l'égard l'un de l'autre ; qu'aucun n'a par soi-même de pouvoir sur ses frères ; que l'égalité, la liberté, lois divines de la race humaine, sont imprescriptibles : que le pouvoir dès lors ne peut être conçu comme un droit ; qu'il est, dans l'association qui le délègue, une fonction, un service, un dévouement, une sorte d'esclavage accepté par l'amour en vue du bien de tous.
depuis dix-huit siècles les générations se les transmettent , elles disent y croire ; et cependant qu'y a-t-il de changé dans le monde?
ont manqué de ce qui seul assure le triomphe, le courage de combattre et celui de mourir.
TolstoyТолстой
Иисус положил основание новому обществу. До него народы принадлежали одному или многим господам, как стада принадлежат своим хозяевам. Князья и сильные мира давили народ всей тяжестью своей гордости и корыстолюбия. Иисус кладет конец этому неустройству, поднимает согбенные головы, освобождает рабов. Он научает их тому, что, будучи равными перед богом, люди свободны, что никто не может иметь сам по себе власти над своими братьями, что равенство и свобода, божественные законы человеческого рода, ненарушимы; что власть не может быть правом; что в общественном устройстве она есть должность, служение, некоторого рода рабство, свободно принятое на себя в виду общего блага. Таково общество, которое устанавливает Иисус. Это ли мы видим в мире? Это ли учение царствует на земле? Слуги или господа — князья народов в нашем мире? В продолжение 19 веков поколение за поколением передают друг другу учение Христа и говорят, что верят в него, а что же изменилось в мире? Народы, задавленные и страдающие, все ждут обещанного освобождения, и не оттого, чтобы слово Христа было неверно или недействительно, но оттого, что народы или не поняли, что осуществление учения должно совершиться их собственными усилиями, их твердой волей, или, заснувши в своем унижении, не сделали того одного, что дает победу, не готовы умереть за истину. Но они проснутся. Уже что-то шевелится среди них; они слышат голос, который говорит: спасение близко.
Jesus laid the foundation of a new society. Before him the peoples belonged to one master or to many, as herds belong to their owners. Princes and the mighty of the world crushed the people with the whole weight of their pride and greed. Jesus puts an end to this disorder, raises bowed heads, sets the slaves free. He teaches them that, being equal before God, men are free; that no one can have, of himself, power over his brothers; that equality and freedom, the divine laws of the human race, are inviolable; that power cannot be a right; that in the social order it is an office, a service, a kind of slavery freely taken on for the sake of the common good. Such is the society that Jesus establishes. Is this what we see in the world? Is it this teaching that reigns on earth? Servants or masters — which are the princes of the peoples in our world? For nineteen centuries generation after generation has handed down the teaching of Christ and said that it believes in it, and what has changed in the world? The peoples, crushed and suffering, are all waiting for the promised deliverance, and not because the word of Christ is untrue or without force, but because the peoples either have not understood that the teaching must be carried out by their own efforts, by their firm will, or, having fallen asleep in their humiliation, have not done the one thing that gives victory: they are not ready to die for the truth. But they will awaken. Already something is stirring among them; they hear a voice that says: salvation is near.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · FrenchPrès de consommer sa mission, Jésus annonce une société nouvelle, et en pose les fondements.
Il leur apprend qu'égaux devant Dieu, les hommes sont libres à l'égard l'un de l'autre ; qu'aucun n'a par soi-même de pouvoir sur ses frères ; que l'égalité, la liberté, lois divines de la race humaine, sont imprescriptibles : que le pouvoir dès lors ne peut être conçu comme un droit ; qu'il est, dans l'association qui le délègue, une fonction, un service, un dévouement, une sorte d'esclavage accepté par l'amour en vue du bien de tous.
… depuis dix-huit siècles les générations se les transmettent , elles disent y croire ; et cependant qu'y a-t-il de changé dans le monde?
… ont manqué de ce qui seul assure le triomphe, le courage de combattre et celui de mourir.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter XX (Paris, 1846, second edition, pp. 77–79).
The whole reflection, close in most sentences, with changes of sense. Tolstoy leaves out 'opprimés au nom de la force, ou sur le prétexte insolent d'une supériorité de nature' and the question 'A-t-elle vaincu celle des gentils ?'. Lamennais's address to Christ ('Ô Christ ! il y a dix-huit siècles que votre bouche proclama ces sacrées maximes, que vous les scellâtes de votre sang') becomes the third person, without the blood, and 'dix-huit siècles' becomes «19 веков», counted to Tolstoy's own day. 'Le courage de combattre et celui de mourir' (the courage to fight and the courage to die) becomes «не готовы умереть за истину» (are not ready to die for the truth): the fighting is gone. 'Près de consommer sa mission, Jésus annonce une société nouvelle, et en pose les fondements' becomes «Иисус положил основание новому обществу». Earlier months' traces found no public-domain English of Les Évangiles.
“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. †
Original
Whoso 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.
TolstoyТолстой
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.
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 .
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.
“Our popular theology” becomes “our church Christianity,” “Tradition is always uncertain” becomes “church tradition is ready to crumble at any moment,” and “Belief,” made the substance of religion, becomes “blind trust.”
Original
Our popular theology is mainly based on the superficial and transient element. It stands by the forbearance of the sceptic. They who rely on it, are always in danger and always in dread.
and wakens the thunder of the churches; the more reasonable the doubt the greater the alarm.
Do men fear lest the mountains fall : Tradition is always uncertain. " Perhaps yes, perhaps no," is all we can say of it. Yet it is made the basis of Religion. Authority is taken for Truth, and not Truth for Authority.
Belief is made the Substance of Religion, as Authority its Sanction and Tra- dition its Ground.
TolstoyТолстой
Наше церковное христианство построено на пустых и шатких основаниях; полагающиеся на него находятся в постоянной опасности и всегда чего-то боятся. Сильно выраженное сомнение, потрясающее все его основы, вызывает гром и молнии со стороны представителей церкви, и чем основательнее сомнения, тем сильнее тревога.
Разве люди боятся, чтобы горы провалились? Церковное же предание ежеминутно готово разрушиться. «Может — справедливо, может — нет», — вот всё, что могут о нем сказать люди, полагающиеся на него. Тем не менее из него сделали основу религии. Авторитет принимается за истину, и слепое доверие стало сущностью религии.
Our church Christianity is built on empty and shaky foundations; those who rely on it are in constant danger and are always afraid of something. A strongly expressed doubt that shakes all its foundations calls forth thunder and lightning from the representatives of the church, and the better founded the doubts, the greater the alarm.
Do people fear that the mountains will give way? But church tradition is ready to crumble at any moment. “Maybe it is true, maybe not” — that is all that the people who rely on it can say of it. Nevertheless it has been made the foundation of religion. Authority is taken for truth, and blind trust has become the essence of religion.
From A Discourse of Matters Pertaining to Religion · reworded by Tolstoy .
Parker’s own wordsOur popular theology is mainly based on the superficial and transient element. It stands by the forbearance of the sceptic. They who rely on it, are always in danger and always in dread.
… and wakens the thunder of the churches; the more reasonable the doubt the greater the alarm.
Do men fear lest the mountains fall : Tradition is always uncertain. " Perhaps yes, perhaps no," is all we can say of it. Yet it is made the basis of Religion. Authority is taken for Truth, and not Truth for Authority.
Belief is made the Substance of Religion, as Authority its Sanction and Tradition its Ground.
Source text: archive.orgA Discourse of Matters Pertaining to Religion, first editionA doubt strongly put, shakes the pulpits of New England, and wakens the thunder of the church. Do men fear lest the …
Source text: archive.orgTolstoy’s own version · На каждый деньНаше церковное христианство построено на пустых и шатких основаниях.
Разве люди боятся, чтобы горы провалились? Церковное же предание ежеминутно готово разрушиться.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. A Discourse of Matters Pertaining to Religion (1842), Introduction, The opening paragraph of the Introduction; the London printing (Trübner and the British and Foreign Unitarian Association, 1876).
Changed throughout. Parker's 'Our popular theology is mainly based on the superficial and transient element' becomes 'Our church Christianity is built on empty and shaky foundations' (Наше церковное христианство), and 'It stands by the forbearance of the sceptic' is dropped. 'A doubt strongly put, shakes the pulpits of New England, and wakens the thunder of the churches' becomes 'A strongly expressed doubt, shaking all its foundations, calls forth thunder and lightning from the representatives of the church'. 'Tradition is always uncertain' becomes 'Church tradition is ready to collapse at any moment'; '"Perhaps yes, perhaps no," is all we can say of it' becomes '... is all that those who rely on it can say of it'; 'and not Truth for Authority' is dropped; and 'Belief is made the Substance of Religion' becomes 'blind trust has become the essence of religion' (слепое доверие). Tolstoy starts a new paragraph at 'Do men fear'. The clause he keeps, 'the more reasonable the doubt the greater the alarm', is absent from the first edition (Boston, 1842, saved) and present in later printings (the fourth edition, Boston, 1856, and the fifth, 1870, seen on archive.org; London, 1876, saved), so his text followed a later printing. He reprinted the first paragraph and the next two sentences, to 'ready to collapse', in «На каждый день» (19 January). The Jubilee list of sources names a Unity Mission tract, 'Freedom, Fellowship and Character in Religion' (Chicago), which was not found. No printable.
“Gewöhne deinen Verstand zum Zweifel,” accustom your understanding to doubt, becomes “train your mind to caution in judgment”; Plutarch’s Lives, which would have fired men “zu großen Thaten,” to great deeds, become “the thoughts of sages, which might inspire you,” and “unsern Nerven-Knaul,” our nerve-bundle, becomes “our reason.”
Original · German
Das Studium der Naturgeſchichte iſt nun in Deutſchland bis zur Raſerey
Allein obgleich vor Gott das Inſect ſo viel gilt, als der Menſch, ſo iſt es fuͤr unſern Nerven— Knaul doch nicht ſo. Guͤtiger Himmel, wie viel hat der Menſch in Ordnung zu bringen, bis er auf Vögel und Schmet— terlinge kommt!
Lerne deinen Körper kennen, und was du von deiner Seele wiſſen kannſt; gewoͤhne deinen Verſtand zum Zweifel und dein Herz zur Vertraͤg— lichkeit.
Wo eine Schmetterlingshiſtorie ſteht, waͤre Platz fuͤr Plutarchs Biographien geweſen, die doch zu großen Thaten angefeuert haͤtten.
TolstoyТолстой
Изучение естественной истории дошло, наконец, в Германии до безумия. Хотя для бога насекомое и человек — равноценны, однако для нашего разума это не так. Как много должен человек привести в порядок прежде, чем он дойдет до птиц и мотыльков! Изучи свою душу; приучи свой ум к осторожности в суждениях, сердце — к миролюбию. Научись познавать человека и вооружись мужеством говорить правду на благо твоих ближних. Навостри ум свой математикой, если не найдешь для этого никакого иного средства; остерегайся только классификации букашек, поверхностное знание которой совершенно бесполезно, а точное уводит в бесконечность.
«Но бог бесконечен в насекомом так же, как и в солнце», — скажешь ты. Я охотно признаю это. Он неизмерим и в песке морском, разновидностей которого еще никто не систематизировал. Если ты не чувствуешь особенного призвания ловить жемчуг в тех странах, где этот песок находится, оставайся здесь и возделывай свое поле: оно потребует всего твоего прилежания; и не забывай, что вместимость твоего мозга конечна. Там, где сидит какая-нибудь история бабочки, нашлось бы, может быть, место для мыслей мудрецов, которые могли бы вдохновить тебя.
The study of natural history in Germany has at last reached the point of madness. Though for God an insect and a man are of equal worth, for our reason this is not so. How much a man must put in order before he gets to birds and moths! Study your own soul; train your mind to caution in judgment, and your heart to peaceableness. Learn to know man, and arm yourself with the courage to speak the truth for the good of your neighbors. Sharpen your mind with mathematics, if you find no other means for it; only beware of classifying bugs, a superficial knowledge of which is completely useless, while an exact knowledge leads off into infinity.
“But God is infinite in the insect just as in the sun,” you will say. I gladly grant it. He is immeasurable in the sand of the sea as well, whose varieties no one has yet systematized. If you feel no particular calling to fish for pearls in the lands where that sand is found, stay here and till your field: it will demand all your diligence; and do not forget that the capacity of your brain is finite. Where some history of a butterfly sits, there would perhaps be room for the thoughts of sages, which might inspire you.
From Vermischte Schriften, vol. I · reworded by Tolstoy .
Original · GermanDas Studium der Naturgeſchichte iſt nun in Deutſchland bis zur Raſerey …
Allein obgleich vor Gott das Inſect ſo viel gilt, als der Menſch, ſo iſt es fuͤr unſern Nerven— Knaul doch nicht ſo. Guͤtiger Himmel, wie viel hat der Menſch in Ordnung zu bringen, bis er auf Vögel und Schmet— terlinge kommt!
Lerne deinen Körper kennen, und was du von deiner Seele wiſſen kannſt; gewoͤhne deinen Verſtand zum Zweifel und dein Herz zur Vertraͤg— lichkeit.
Wo eine Schmetterlingshiſtorie ſteht, waͤre Platz fuͤr Plutarchs Biographien geweſen, die doch zu großen Thaten angefeuert haͤtten.
Source text: archive.orgTolstoy’s own version · Путь жизниИзучение естественной истории дошло, наконец, в Германии до безумия. Хотя для бога насекомое и человек — равноценны, однако для нашего разума это не так. Как много должен человек привести в порядок, прежде чем он дойдет до птиц и мотыльков!
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, Vermischte Schriften I (Göttingen, 1800), 6: Literärische Bemerkungen, pp. 267–269.
One remark of Lichtenberg's, cut, and changed in four places. Left out: after the first sentence, his concession that natural history is still better than writing swollen odes to freedom or mixing "the dozen ideas of our so-called great poets" into lines; "Kind heaven!" (Gütiger Himmel); "Learn to know your body" (Lerne deinen Körper kennen); and Linnaeus (the sea sand "which no Linnaeus has yet ordered by its forms" becomes «разновидностей которого еще никто не систематизировал»). Changed: "for our nerve-bundle" (für unsern Nerven-Knaul) becomes «для нашего разума» (for our reason); "accustom your understanding to doubt" (gewöhne deinen Verstand zum Zweifel) becomes «приучи свой ум к осторожности в суждениях» (to caution in judgments); "the number of the fibers of your brain and of its folds and convolutions is finite" becomes «вместимость твоего мозга конечна» (the capacity of your brain is finite); and "where a history of butterflies stands, there would have been room for Plutarch's Lives, which would at least have fired men to great deeds" (Wo eine Schmetterlingshistorie steht, wäre Platz für Plutarchs Biographien gewesen, die doch zu großen Thaten angefeuert hätten) becomes «нашлось бы, может быть, место для мыслей мудрецов, которые могли бы вдохновить тебя» (there might be room for the thoughts of sages who could inspire you). Tolstoy stops where Lichtenberg goes on to the history of the arts and crafts. The Jubilee vol. 42 commentary records that on 20 February 1905 Tolstoy and F. A. Strakhov corrected the Lichtenberg thoughts of the Circle, Tolstoy dictating his own translation of some. Tolstoy's listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), is mis-scanned on archive.org (December's finding), so the 1800 edition stands in for it; the OCR breaks the first sentence ("ges ſtiegen"), so it is excerpted up to "Raserey". Tolstoy reprinted the thought in «На каждый день» (19 June, no. 5) and in The Path of Life. No public-domain English was found.
The learned man who “would have too much to say, and he sees that there is much more to be said” becomes one who knows “that there is still far more to be known than he knows,” and holding his peace becomes speaking “only when others need it.”
Original · translated by Barbara Foxley
People who know little are usually great talkers, while men who know much say little. It is plain that an ignorant person thinks everything he does know important, and he tells it to everybody. But a well-educated man is not so ready to display his learning; he would have too much to say, and he sees that there is much more to be said, so he holds his peace.
TolstoyТолстой
Много говорит тот, кто мало знает; кто знает, тот больше молчит.
Бывает это оттого, что кто мало знает, считает важным всё то, что он знает, и хочет рассказать это всем. Тот же, кто много знает, знает и то, что можно знать еще гораздо больше того, что он знает, и потому говорит только, когда это нужно другим, а если его не спрашивают — молчит.
He who knows little talks much; he who knows mostly keeps silent.
This comes about because he who knows little thinks everything he knows important and wants to tell it to everyone. But he who knows much knows also that there is still far more to be known than he knows, and so he speaks only when others need it, and if he is not asked, he keeps silent.
From Émile, ou De l'éducation, Book IV · reworded by Tolstoy .
Original · FrenchIl parle peu parce qu’il ne se soucie gueres qu’on s’occupe de lui ; par la même raison, il ne dit que des choses utiles : …
Généralement les gens qui savent peu, parlent beaucoup, & les gens qui savent beaucoup, parlent peu : il est simple qu’un ignorant trouve important tout ce qu’il sait, & le dise à tout le monde.
Mais un homme instruit, n’ouvre pas aisément son répertoire : il auroit trop à dire, & il voit encore plus à dire après lui ; il se tait.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911People who know little are usually great talkers, while men who know much say little. It is plain that an ignorant person thinks everything he does know important, and he tells it to everybody. But a well-educated man is not so ready to display his learning; he would have too much to say, and he sees that there is much more to be said, so he holds his peace.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV, Livre IV, Émile in society, on talkers (Collection complète des œuvres, Geneva 1782, t. IV); Foxley's translation, Book IV.
The first paragraph and the first half of the second follow Rousseau closely. The last sentence is reworked: 'il auroit trop à dire, & il voit encore plus à dire après lui ; il se tait' (he would have too much to say, and he sees still more to say after him; he keeps silent) becomes «знает и то, что можно знать еще гораздо больше того, что он знает, и потому говорит только, когда это нужно другим, а если его не спрашивают — молчит». Seeing more to say becomes knowing that there is more to know, and 'speaks only when others need it' comes from Rousseau's sentence a little earlier, that Émile 'ne dit que des choses utiles'. Signed «По Руссо».
“Should we not destroy him?” becomes “such people are not to be punished!”, and being angry with yourself “so long as you value these things” becomes being indignant with yourself “because malice and cruelty nest in your soul”; “Remember how often you yourself have erred and sinned” is added. †
Original · translated by George Long
They are thieves and robbers, you may say. What do you mean by thieves and robbers? They are mistaken about good and evil. Ought we then to be angry with them, or to pity them? But show them their error, and you will see how they desist from their errors.
This man who has been mistaken and deceived about the most important things, and blinded, not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad, should we not destroy him?
But so long as you value these things, be angry with yourself rather than with the thief and the adulterer.
TolstoyТолстой
Если ты так счастлив, что всегда говорить только то, что есть на самом деле, отвергаешь то, что ложно, сомневаешься только в том, что сомнительно, желаешь только добра и пользы, то ты не будешь негодовать на злых и безрассудных людей.
«Да ведь они воры и мошенники!» — говоришь ты. А что такое вор и мошенник? Ведь это человек порочный и заблудший. А такого человека жалеть надо, а не гневаться на него. Если ты можешь, то убеди его в том, что для него самого нехорошо так жить, как он живет, и он перестанет делать зло. А если он еще не понимает этого, то не удивительно, что он скверно живет.
«Но неужто, — скажешь ты, — таких людей не должно наказывать!» Не говори так. А лучше скажи: этот человек заблуждается в том, что важнее всего на свете. Он слеп не телесной слепотой, но духовной. И как только ты себе скажешь это, так ты и поймешь, как ты был жесток к нему. Если у человека глаза заболели и он лишился зрения, то ведь ты не скажешь, что его надо за это наказать. Так почему же ты хочешь наказать такого человека, который лишен того, что дороже глаз, лишен самого большого блага — умения жить разумно? Не сердиться нужно на таких людей, а только жалеть их.
Пожалей же этих несчастных и старайся, чтобы их заблуждения не обозлили тебя. Вспомни, как часто ты сам заблуждался и согрешал, и понегодуй лучше на себя за то, что в душе твоей гнездятся злоба и жестокость.
If you are so fortunate as always to say only what really is, to reject what is false, to doubt only what is doubtful, and to desire only what is good and useful, then you will not be indignant with wicked and senseless people.
“But they are thieves and swindlers!” you say. And what is a thief and a swindler? He is a man depraved and gone astray. One should pity such a man, not be angry with him. If you can, convince him that it is not good for himself to live as he lives, and he will stop doing evil. And if he does not yet understand this, it is no wonder that he lives badly.
“But can it be,” you will say, “that such people are not to be punished!” Do not say so. Say rather: this man is in error about what is most important in the world. He is blind, not with bodily blindness, but with spiritual. And as soon as you say this to yourself, you will understand how cruel you have been to him. If a man’s eyes have fallen ill and he has lost his sight, you will not say that he must be punished for it. Why then do you want to punish a man who is deprived of what is dearer than eyes, deprived of the greatest good — the ability to live reasonably? You must not be angry with such people, but only pity them.
So pity these unfortunates, and take care that their errors do not embitter you. Remember how often you yourself have erred and sinned, and be indignant rather with yourself, because malice and cruelty nest in your soul.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… κλέπται, φησίν, εἰσὶ καὶ λωποδύται.
… χαλεπαίνειν οὖν δεῖ αὐτοῖς ἢ ἐλεεῖν αὐτούς; ἀλλὰ δεῖξον τὴν πλάνην καὶ ὄψει πῶς ἀφίστανται τῶν ἁμαρτημάτων.
… ἀποτετυφλωμένον οὐ τὴν ὄψιν τὴν διακριτικὴν τῶν λευκῶν καὶ μελάνων, ἀλλὰ τὴν γνώμην τὴν διακριτικὴν τῶν ἀγαθῶν καὶ τῶν κακῶν …
… μέχρι δʼ ἂν ταῦτα θαυμάζῃς, σεαυτῷ χαλέπαινε μᾶλλον ἢ ἐκείνοις.
Source text: raw.githubusercontent.comIn English · George Long, 1877They are thieves and robbers, you may say. What do you mean by thieves and robbers? They are mistaken about good and evil. Ought we then to be angry with them, or to pity them? But show them their error, and you will see how they desist from their errors.
This man who has been mistaken and deceived about the most important things, and blinded, not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad, should we not destroy him?
But so long as you value these things, be angry with yourself rather than with the thief and the adulterer.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли ты так счастлив, что всегда говоришь только то, что есть на самом деле, отвергаешь то, что ложно, сомневаешься только в том, что сомнительно, желаешь только добра и пользы, то ты не будешь негодовать на злых и безрассудных людей.
Он слеп не телесной слепотой, но духовной.
Пожалей же этих несчастных и старайся, чтобы их заблуждения не обозлили тебя. Вспомни, как часто ты сам заблуждался и согрешал, и понегодуй лучше на себя за то, что в душе твоей гнездятся злоба и жестокость.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, I.18.1–12.
Taken from Thoughts of Wise Men (1903), March 18, almost word for word; the 1903 text reads «говоришь» where this one has «говорить», and the sense needs «говоришь». It reworks I.18.1–12. Epictetus opens with the philosophers' principle that every man assents to what seems true, dissents from what seems false, suspends judgment on what seems uncertain, and moves toward what seems to his advantage, and asks "why then are we angry with the many?" Tolstoy turns the principle into a condition of the reader's own virtue: «Если ты так счастлив, что всегда говоришь только то, что есть на самом деле, ... то ты не будешь негодовать на злых и безрассудных людей». The thieves and robbers who are "mistaken about good and evil" and are to be pitied follow Epictetus, as does the man blinded "not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad", here «слеп не телесной слепотой, но духовной». Changed: "Ought not then this robber ... to be destroyed?" becomes «таких людей не должно наказывать» (should such people not be punished?), and the greatest thing lost, "the will or choice such as it ought to be", becomes «умения жить разумно» (the ability to live reasonably). Epictetus ends: so long as you prize your clothes and your wife's beauty, "be angry with yourself rather than with the thief and the adulterer". Tolstoy drops the clothes and the wife, adds «Вспомни, как часто ты сам заблуждался и согрешал», and has the reader be angry with himself «за то, что в душе твоей гнездятся злоба и жестокость» (that malice and cruelty nest in your soul). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889), not seen.
Translation note. The Jubilee text prints «говорить», “to say”, a slip for «говоришь», “you say”.
Kant’s “größtenteils,” for the most part, and the government’s “Ungerechtigkeit,” injustice, drop out, and his qualified claim becomes an unqualified one: the government, “by favoring some, introduces inequality of property.”
Original · German
Das Vermögen wohlzutun, was von Glücksgütern abhängt, ist größtenteils ein Erfolg aus der Begünsti- gung verschiedener Menschen durch die Ungerechtig- keit der Regierung, welche eine Ungleichheit des Wohl- standes, die anderer Wohltätigkeit notwendig macht, einführt.
Verdient unter solchen Umständen der Bei- stand, den der Reiche den Notleidenden erweisen mag, wohl überhaupt den Namen der Wohltätigkeit, mit wel- cher man sich so gern als Verdienst brüstet?
TolstoyТолстой
Если богатые люди могут благодетельствовать бедным своим богатством, то это происходит оттого, что правительство, покровительствуя некоторым, вводит имущественное неравенство и тем порождает необходимость в благотворительности. А при таких условиях помощь, которую богатый окажет бедному, заслуживает ли вообще имени благотворительности, которой любят кичиться, как заслугой?
If rich people can benefit the poor with their wealth, this comes about because the government, by favoring some, introduces inequality of property and thereby gives rise to the need for charity. And under such conditions, does the help that a rich man gives a poor one deserve the name of charity at all, which people so love to boast of as a merit?
Kant.
From Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre · reworded by Tolstoy .
Original · GermanDas Vermögen wohlzutun, was von Glücksgütern abhängt, ist größtenteils ein Erfolg aus der Begünstigung verschiedener Menschen durch die Ungerechtigkeit der Regierung, welche eine Ungleichheit des Wohlstandes, die anderer Wohltätigkeit notwendig macht, einführt.
Verdient unter solchen Umständen der Beistand, den der Reiche den Notleidenden erweisen mag, wohl überhaupt den Namen der Wohltätigkeit, mit welcher man sich so gern als Verdienst brüstet?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 31, Kasuistische Fragen, Akademie-Ausgabe vol. VI, p. 454; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 310.
Kant's paragraph, with two changes of sense. Kant: the capacity to do good that depends on wealth "is for the most part a result of the favoring of certain people through the injustice of the government" (ist größtenteils ein Erfolg aus der Begünstigung verschiedener Menschen durch die Ungerechtigkeit der Regierung), which introduces an inequality of wealth that makes others' beneficence necessary. Tolstoy: «это происходит оттого, что правительство, покровительствуя некоторым, вводит имущественное неравенство» (this comes from the government, favoring some, introducing inequality of property): "for the most part" and "the injustice" go, and Kant's qualified claim becomes an unqualified one. The closing question (does the help the rich give the needy deserve the name of beneficence at all, which one is so fond of boasting of as a merit?) follows Kant. Not in Richter's Kant-Aussprüche, Tolstoy's usual source for Kant (searched for Regierung, Wohltätigkeit, Ungerechtigkeit); how it reached him is not known. Semple's English (The Metaphysic of Ethics, 3rd ed., 1871) gives the casuistical questions of § 31 without this paragraph; no public-domain English of it was found.
“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.
Original
You 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.
TolstoyТолстой
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.
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 .
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.
Carlyle’s Ideal becomes duty: “here or nowhere is thy Ideal” becomes “in the conditions in which you are now, you can always do what you ought,” and the one who cries “to the gods for a kingdom wherein to rule and create” becomes one who thinks he would do his duty more easily “if your life were different.”
Original
The Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free.
O thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, 'here or nowhere,' couldst thou only see!
TolstoyТолстой
Ты страдаешь, и тебе кажется, что ты не можешь жить так хорошо, как бы ты хотел, что ты легче сделал бы то, что считаешь должным, если бы жизнь твоя была другая. Познай же ту истину, что в этой жизни, в тех условиях, в которых ты сейчас, ты всегда можешь сделать то, что должно.
You suffer, and it seems to you that you cannot live as well as you would like, that you would more easily do what you think you ought to do if your life were different. Know, then, the truth that in this life, in the conditions in which you are now, you can always do what you ought.
From Sartor Resartus · reworded by Tolstoy .
After Carlyle’s own wordsThe Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free.
O thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, 'here or nowhere,' couldst thou only see!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, the paragraph on the Ideal and the Actual (the one that gave 2-29.5).
Signed 'after Carlyle': a free retelling of one paragraph. Carlyle's 'thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create' becomes the sufferer who thinks he 'would more easily do what he considers due if his life were different'; 'know this of a truth' is kept (Познай же ту истину); 'here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal' and 'The Situation that has not its Duty … was never yet occupied by man' become 'in this life, in the conditions in which you are now, you can always do what you ought' (ты всегда можешь сделать то, что должно). Carlyle's Ideal becomes duty. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
A Christianity that, “to a very great extent,” was “the servitor of the privileged classes” becomes, without the qualification, “the servant of the rich”; “the privileged classes” become “the ruling classes,” and “a class” that revels on the proceeds of labor becomes “a handful of people” living in luxury “at the expense of the masses.”
Original
The Christian revelation was the doctrine of human equality, of the fatherhood of God, of the brotherhood of man.
It struck at the very basis of that monstrous tyranny that then oppressed the civilised world; it struck at the fetters of the captive, at the bonds of the slave, at that monstrous injustice which allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily.
That is the reason why early Christianity was persecuted. And when they could no longer hold it down, then the privileged classes adopted and perverted the new faith, and it became, in its very triumph, not the pure Christianity of the early days, but a Christianity that, to a very great extent, was the servitor of the privileged classes.
TolstoyТолстой
Христианское откровение было учением о равенстве людей, о том, что бог есть отец, а люди — братья. Оно ударяло в самый корень того ужасного насилия, которое душило цивилизованный мир; оно разбивало цепи рабов и уничтожало ту великую неправду, которая давала возможность кучке людей роскошествовать на счет массы и лишало рабочих людей произведений их труда. Вот почему преследовалось первое христианство, и вот почему, когда стало ясно, что его нельзя уничтожить, правящие классы приняли его и извратили. Оно перестало в своем торжестве быть истинным христианством первых времен и сделалось служителем богатых людей.
The Christian revelation was a teaching about the equality of men, about God being the Father and men being brothers. It struck at the very root of the terrible violence that was stifling the civilized world; it broke the chains of the slaves and destroyed the great injustice that enabled a handful of people to live in luxury at the expense of the masses and deprived working people of the products of their labor. That is why early Christianity was persecuted, and that is why, when it became clear that it could not be destroyed, the ruling classes accepted it and perverted it. In its triumph it ceased to be the true Christianity of the earliest times and became the servant of the rich.
From Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889 · reworded by Tolstoy .
After Henry George’s own wordsThe Christian revelation was the doctrine of human equality, of the fatherhood of God, of the brotherhood of man.
It struck at the very basis of that monstrous tyranny that then oppressed the civilised world; it struck at the fetters of the captive, at the bonds of the slave, at that monstrous injustice which allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily.
That is the reason why early Christianity was persecuted. And when they could no longer hold it down, then the privileged classes adopted and perverted the new faith, and it became, in its very triumph, not the pure Christianity of the early days, but a Christianity that, to a very great extent, was the servitor of the privileged classes.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889, Our Land and Land Policy, Speeches, Lectures and Miscellaneous Writings (New York, 1901), pp. 290–291.
Signed 'after Henry George': close in order and in most words, with changes in the middle and at the end. 'it struck at the fetters of the captive, at the bonds of the slave' becomes 'it broke the chains of the slaves' (разбивало цепи рабов); 'allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily' becomes 'allowed a handful of people to live in luxury at the expense of the mass and deprived working people of the products of their labour'; 'when they could no longer hold it down' becomes 'when it became clear that it could not be destroyed'; 'the privileged classes' become 'the ruling classes' (правящие классы); and 'a Christianity that, to a very great extent, was the servitor of the privileged classes' becomes 'the servant of rich people' (служителем богатых людей), without George's 'to a very great extent'. 'that monstrous tyranny' is 'that terrible violence' (того ужасного насилия). Tolstoy adds 'and that is why' before the adoption, making it a second reason. The Jubilee list names S. D. Nikolaev's Russian of George's «Избранные речи и статьи» (Posrednik, 1905); whether it holds this sermon was not checked. No printable.
Translation note. «Лишало», “deprived”, is printed in the neuter, which would make the revelation its subject; the English reads «лишала», with «неправду», the injustice, as the sense requires.
Ruskin’s devouring army, “always on the increase in mass of numbers, and rapidity of march,” becomes one the good people themselves “strive to increase still further”; “two or three destitute persons” become “two or three ruined families,” and “years” become “decades.” †
Original
For the failure of all good people nowadays is that, associating politely with wicked persons, countenancing them in their wickedness, and often joining in it, they think to avert its consequences by collaterally labouring to repair the ruin it has caused;
and while, in the morning, they satisfy their hearts by ministering to the wants of two or three destitute persons, in the evening they dine with, envy, and prepare themselves to follow the example of, the rich speculator who has caused the destitution of two or three thousand.
They are thus destroying more in hours than they can amend in years; or, at the best, vainly feeding the famine-struck populations, in the rear of a devouring army, always on the increase in mass of numbers, and rapidity of march.
TolstoyТолстой
Ошибка всех добрых людей в наше время состоит в том, что, вежливо протягивая руку злым, поддерживая их в их зле и часто даже содействуя им, они надеются отвратить последствия зла.
Утром они, чтобы удовлетворить сердечной потребности, помогают нужде двух или трех разоренных семей, а по вечерам обедают с разорителями этих семей, завидуют им и подготовляются следовать примеру богатого спекулятора, разорившего две или три тысячи людей. Таким образом, они разрушают в несколько часов больше, чем в силах исправить в течение десятков лет. Они подобны, в лучшем случае, людям, которые, пытаясь накормить голодающее население в тылу всеистребляющей армии, стараются всё более увеличить численность этой армии и быстроту ее передвижения.
The error of all good people in our time is that, while politely holding out a hand to the wicked, supporting them in their evil, and often even assisting them, they hope to avert the consequences of evil.
In the morning, to satisfy a need of the heart, they relieve the want of two or three ruined families, and in the evening they dine with those who ruined these families, envy them, and prepare to follow the example of the rich speculator who has ruined two or three thousand people. In this way they destroy in a few hours more than they are able to repair in the course of decades. They are, at best, like people who, while trying to feed a starving population in the rear of an all-destroying army, strive to increase still further the size of that army and the speed of its movement.
From Fors Clavigera, Letter LXIII · reworded by Tolstoy .
John Ruskin’s own wordsFor the failure of all good people nowadays is that, associating politely with wicked persons, countenancing them in their wickedness, and often joining in it, they think to avert its consequences by collaterally labouring to repair the ruin it has caused; …
… and while, in the morning, they satisfy their hearts by ministering to the wants of two or three destitute persons, in the evening they dine with, envy, and prepare themselves to follow the example of, the rich speculator who has caused the destitution of two or three thousand.
They are thus destroying more in hours than they can amend in years; or, at the best, vainly feeding the famine-struck populations, in the rear of a devouring army, always on the increase in mass of numbers, and rapidity of march.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОшибка всех добрых людей в наше время состоит в том, что, вежливо протягивая руку злым, поддерживая их в их зле и часто даже содействуя им, они надеются отвратить последствие зла, побочно стараясь исправить причиненный им вред.
Таким образом, они разрушают в несколько часов больше, чем в силах исправить в течение десятков лет, или в лучшем случае, тщетно кормя голодающее население в тылу всеистребляющей армии, стараются всё более увеличить численность этой армии и быстроту ее передвижения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXIII (1876), Letter LXIII, on the meaning of the St George's Company, before the call to separate from those who practise iniquity.
Close in the first two sentences, changed in the last. The Circle drops 'by collaterally labouring to repair the ruin it has caused', which the 1903 version (13 October) kept (побочно стараясь исправить причиненный им вред). 'two or three destitute persons' become 'two or three ruined families', and the good dine 'with the ruiners of these families' (с разорителями этих семей); 'in years' becomes 'in decades' (в течение десятков лет). In the last clause Ruskin's army is 'always on the increase in mass of numbers, and rapidity of march'; in Tolstoy the good people themselves 'try to increase still more the size of this army and the speed of its movement' (стараются всё более увеличить численность этой армии и быстроту ее передвижения), as already in 1903; the Circle makes it a simile ('They are like, at best, people who…', Они подобны, в лучшем случае, людям) and drops 'vainly' (тщетно). The letter includes a piece dated 8 February 1876. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
“How to do the just thing” becomes doing “what is proper to man,” and Ruskin’s question, “How do you know what you have done, or are doing?”, becomes a concession: “Yes, of course; we will not be conscious of all that we do.”
Original
You knock a man into a ditch, and then you tell him to remain content in the 'position in which Providence has placed him.' That's modern Christianity.
You say--'We did not knock him into the ditch.' How do you know what you have done, or are doing?
That's just what we have all got to know, and what we shall never know, until the question with us every morning, is, not how to do the gainful thing, but how to do the just thing;
TolstoyТолстой
Вы толкаете человека в яму и затем говорите ему, что он должен быть доволен тем положением, в которое поставило его провидение. Таково наше современное христианство. Вы говорите: «мы не толкали его». Да, конечно, мы до тех пор не будем сознавать всего, что делаем и чего не делаем, пока каждое утро не будем задавать себе вопроса, как нам в течение дня делать не то, что выгодно, а что свойственно человеку.
You push a man into a pit and then tell him that he must be content with the position in which Providence has placed him. Such is our modern Christianity. You say: “We did not push him.” Yes, of course; we will not be conscious of all that we do and do not do until every morning we ask ourselves how, in the course of the day, we are to do not what is profitable, but what is proper to man.
From The Crown of Wild Olive · reworded by Tolstoy .
John Ruskin’s own wordsYou knock a man into a ditch, and then you tell him to remain content in the 'position in which Providence has placed him.' That's modern Christianity.
You say--'We did not knock him into the ditch.' How do you know what you have done, or are doing?
That's just what we have all got to know, and what we shall never know, until the question with us every morning, is, not how to do the gainful thing, but how to do the just thing; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВы толкаете человека в яму и затем говорите ему, что он должен быть доволен тем положением, в которое поставило его провидение. Таково наше современное христианство.
Да, конечно, мы до тех пор не будем сознавать всего, что делаем и чего не делаем, пока каждое утро не будем задавать себе вопроса, как нам в течение дня делать не то, что выгодно, а что справедливо, пока мы не станем настолько, по крайней мере, христианами, чтобы признать справедливость изречения магометан, гласящего, что «час справедливости стоит больше семидесяти лет молитвы».
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture I 'Work', Lecture I, after Justice's question about the crossing-sweeper.
Close in the first three sentences; the end is changed. Ruskin's 'not how to do the gainful thing, but how to do the just thing' becomes 'not what is profitable, but what befits a human being' (а что свойственно человеку); the 1903 version (10 November) kept 'what is just' (что справедливо). The Circle ends there, leaving out the maxim Ruskin closes with, 'One hour in the execution of justice is worth seventy years of prayer', which 1903 kept. Ruskin's question 'How do you know what you have done, or are doing? That's just what we have all got to know' becomes a concession, 'Yes, of course, we shall not be aware of all we do and fail to do'. 'ditch' is 'pit' (яма) in both Russian versions. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
The patch of ground where you may rest after your labor, “reposer après votre labeur,” becomes one where “you could stop to till the soil”; “strangers” become “wanderers,” and “this field is mine” becomes “This is my land.”
Original · translated by anonymous
Ye are in the world as strangers.
Go to the north and the south, to the east and to the west, on whatever side you turn, you will find a man who will drive you away, saying, this field is mine.
TolstoyТолстой
Вы все странники в этом мире. Иди на север, юг, запад или восток, — везде, где ты остановишься, найдется человек, который прогонит тебя, говоря: «это моя земля». И, обойдя все страны мира, вы вернетесь, узнав, что нигде нет несчастного куска земли, где бы ваша жена могла родить, и где бы вы могли остановиться возделывать землю, и где ваши дети могли бы похоронить ваши кости.
You are all wanderers in this world. Go north, south, west, or east — wherever you stop, there will be a man who drives you away, saying: “This is my land.” And when you have gone around all the countries of the world, you will come back having learned that nowhere is there a wretched patch of ground where your wife could give birth, and where you could stop to till the soil, and where your children could bury your bones.
From Paroles d'un croyant · reworded by Tolstoy .
Original · FrenchVous êtes dans ce monde comme des étrangers.
Allez au Nord et au Midi, à l’Orient et à l’Occident, en quelque endroit que vous vous arrêtiez, vous trouverez un homme qui vous en chassera, en disant : Ce champ est à moi.
Et après avoir parcouru tous les pays, vous reviendrez, sachant qu’il n’y a nulle part un pauvre petit coin de terre où votre femme en travail puisse enfanter son premier-né, où vous puissiez reposer après votre labeur, où, arrivé au dernier terme, vos enfants puissent enfouir vos os, comme dans un lieu qui soit à vous.
Source text: fr.wikisource.orgIn English · anonymous, 1834Ye are in the world as strangers.
Go to the north and the south, to the east and to the west, on whatever side you turn, you will find a man who will drive you away, saying, this field is mine.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Paroles d'un croyant (1834), Chapter IX, the first paragraph.
The first paragraph of chapter IX, close except for one clause. 'Où vous puissiez reposer après votre labeur' (where you may rest after your labor) becomes «где бы вы могли остановиться возделывать землю» (where you could stay to till the land). 'Comme des étrangers' (as strangers) becomes «странники» (wanderers), 'Ce champ est à moi' (this field is mine) «это моя земля», and 'votre femme en travail puisse enfanter son premier-né' «ваша жена могла родить». Tolstoy leaves out 'comme dans un lieu qui soit à vous' and the next sentence, 'C'est là, certes, une grande misère'. He moves from «вы» to «ты» and back where Lamennais keeps 'vous'.
The “Land Question,” called so “by a somewhat heartless euphemism,” becomes “the right to the ownership of land,” and Manning’s close, that all this is contained in the land question, becomes “All this is contained in the right of landed property.”
Original
But the ‘ Land Question,’ as we call it, by a somewhat heartless euphemism, means hunger, thirst, nakedness, notice to quit, labour spent in vain, the toil of years seized upon, the breaking up of homes, the miseries, sicknesses, deaths, of parents, children, wives; the despair and wildness which spring up in the hearts of the poor when legal force, like a sharp harrow, goes over the most sensitive and vital rights of mankind.
TolstoyТолстой
Право на собственность земли означает голод, жажду, отсутствие одежд, труд, потраченный даром, захват произведений готового труда, уничтожение домов, нищету, болезни, смерть родителей, детей, жен, отчаяние и одичание в сердцах бедных, когда законная сила поражает их в самые чувствительные и жизненные права человечества. Всё это заключается в праве земельной собственности.
The right to the ownership of land means hunger, thirst, want of clothing, labor spent in vain, the seizure of the products of labor already done, the destruction of homes, destitution, sickness, the death of parents, children, wives, despair and brutalization in the hearts of the poor, when the force of law strikes them in the most sensitive and vital rights of humanity. All this is contained in the right of landed property.
From Ireland: A Letter to Earl Grey · reworded by Tolstoy .
Cardinal Manning’s own wordsBut the ‘ Land Question,’ as we call it, by a somewhat heartless euphemism, means hunger, thirst, nakedness, notice to quit, labour spent in vain, the toil of years seized upon, the breaking up of homes, the miseries, sicknesses, deaths, of parents, children, wives; the despair and wildness which spring up in the hearts of the poor when legal force, like a sharp harrow, goes over the most sensitive and vital rights of mankind.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ireland: A Letter to Earl Grey (1868), London: Longmans, Green, 1868, pp. 40-41, on the land question as the deepest cause of Irish discontent.
Changed in its subject. Manning writes of 'the "Land Question," as we call it, by a somewhat heartless euphemism': what the question means for the Irish poor. Tolstoy makes it 'the right to the ownership of land' (право на собственность земли), and Manning's close, 'All this is contained in the land question' (split by the page number in the scan, so not an excerpt), becomes 'All this is contained in the right of landed property'. 'Notice to quit' is dropped, 'the toil of years seized upon' becomes 'the seizure of the products of labour already done', 'the breaking up of homes' becomes 'the destruction of homes', 'the miseries, sicknesses' becomes 'poverty, disease', and 'when legal force, like a sharp harrow, goes over the most sensitive and vital rights of mankind' becomes 'when legal force strikes them in the most sensitive and vital rights of humanity'. How the passage reached Tolstoy was not found; Crosby's Earth for All Calendar, in the Jubilee list, is not online. No printable.
The world “drunk with gold and all manner of unholy plunder” becomes a world “drunk with impure lusts of every kind,” and “the seer” becomes “the prophets.”
Original
as a drunken man who is standing on the brink of a precipice, indulges in drunken laughter . and ribald speech at the warning of those who would prevent him from falling down to destruc- ‘tion, is the world to-day drunk with gold and all manner of unholy plunder, and scofling at the seer who would save it from its impending fate.
As of old it may be said: “O! Jerusalem! Jerusa- lem! which killeth the Prophets and stoned them
TolstoyТолстой
Как пьяный человек, стоящий на краю пропасти, отвечает глупым смехом и непристойными речами на предостережения людей, желающих удержать его от падения, так и наш мир, опьяненный разного рода нечистыми вожделениями, насмехается над пророками, хотящими спасти его от грозящей ему участи. Как и в древнее время, можно сказать теперь: «О Иерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! Сколько раз я хотел собрать детей твоих, как птица собирает птенцов своих под крылья, но ты не хотел этого».
As a drunken man standing at the edge of an abyss answers with foolish laughter and indecent talk the warnings of people who want to keep him from falling, so our world, drunk with impure lusts of every kind, mocks the prophets who want to save it from the fate that threatens it. Now, as in ancient times, one may say: “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I wanted to gather your children, as a bird gathers its young under its wings, but you did not want it.”
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own words… as a drunken man who is standing on the brink of a precipice, indulges in drunken laughter . and ribald speech at the warning of those who would prevent him from falling down to destruc- ‘tion, is the world to-day drunk with gold and all manner of unholy plunder, and scofling at the seer who would save it from its impending fate.
As of old it may be said: “O! Jerusalem! Jerusalem! which killeth the Prophets and stoned them …
Source text: archive.orgRelated · The Russian BibleИерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья, и вы не захотели!
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. VI, no. 1, October 1891, The first page ('From Everlasting unto Everlasting'), an unsigned editorial paragraph after the one on the Brotherhood of Humanity.
Changed in what the world is drunk with. Mallory's world is 'drunk with gold and all manner of unholy plunder'; Tolstoy's is 'intoxicated with all kinds of impure lusts' (опьяненный разного рода нечистыми вожделениями). 'The seer' becomes 'the prophets', 'drunken laughter and ribald speech' becomes 'foolish laughter and indecent speech', and 'the world to-day' becomes 'our world'. Mallory quotes Luke 13:34 loosely ('which killeth the Prophets and stoned them that are sent you; how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not!'); Tolstoy gives the lament in the Synodal wording of Matthew 23:37 as far as «под крылья», and ends «но ты не хотел этого» where the Synodal has «и вы не захотели!». The paragraph is unsigned, among the editor's own. The scan's OCR is poor ('Eves' for 'Even', 'scofling' for 'scoffing'); the excerpts keep it as it stands, and the IAPSOP PDF of the issue (not saved) is no cleaner. No printable.
Translation note. Matthew 23:37 (also Luke 13:34). Where Tolstoy has a bird gathering its young, the KJV has “as a hen gathereth her chickens under her wings”; for his “but you did not want it” the KJV has “and ye would not!”
“The sum of good they have done” becomes “the true word they spoke”: the good deeds become words; Mazzini’s “thinker of the past century” is dropped.
Original · translated by Emilie Ashurst Venturi
A thinker of the past century has described Humanity as A man that lives and learns for ever. Individuals die, but the amount of truth they have thought, and the sum of good they have done, dies not with them.
The education of Humanity is built up like those Eastern Pyramids to which every passing traveller added a stone.
TolstoyТолстой
Человечество есть вечно учащийся человек. Отдельные люди умирают, но истина, до которой они додумались, та правда, которую они высказали, не погибает вместе с ними. Человечество хранит всё это, и человек из могил умерших пользуется тем, что добыто людьми, жившими до него. Каждый из нас родится в мире верований человечества, жившего до нас; и каждый бессознательно вносит что-нибудь более или менее ценное для жизни человечества, которое ему унаследует. Воспитание человечества совершается подобно тем восточным пирамидам, для которых каждый проходивший мимо клал по камню. Мы, минутные жильцы, отзываемые для пополнения нашего воспитания в иное место, уходим; но воспитание человечества, хотя и медленно, но совершается непрерывно.
Humanity is a man forever learning. Individual people die, but the truth they thought their way to, the true word they spoke, does not perish with them. Humanity preserves all of it, and man takes from the graves of the dead what was won by the people who lived before him. Each of us is born into the world of beliefs of the humanity that lived before us; and each of us unconsciously brings something of more or less value to the life of the humanity that will be his heir. The education of humanity goes on like those Eastern pyramids to which everyone who passed by added a stone. We, tenants of a moment, called away to another place to complete our education, depart; but the education of humanity, though slowly, goes on without interruption.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianL’Umanità, ha detto un pensatore del secolo scorso, è un uomo che impara sempre. Gl’individui muoiono; ma quel tanto di vero che essi hanno pensato, quel tanto di buono ch’essi hanno operato non va perduto con essi: l’Umanità lo raccoglie e gli uomini che passeggiano sulla loro sepoltura ne fanno lor pro.
Ognuno di noi nasce in oggi in una atmosfera d’idee e di credenze, elaborata da tutta l’Umanità anteriore: ognuno di noi porta, senza pur saperlo, un elemento più o meno importante alla vita dell’Umanità successiva.
La educazione dell’Umanità progredisce come si innalzano in Oriente quelle piramidi alle quali ogni viandante aggiunge una pietra. Noi passiamo, viandanti d’un giorno, chiamati a compiere la nostra educazione individuale altrove; l’educazione dell’Umanità si mostra a lampi in ciascuno di noi, si svela lentamente, progressivamente, continuamente nell’Umanità.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862A thinker of the past century has described Humanity as A man that lives and learns for ever. Individuals die, but the amount of truth they have thought, and the sum of good they have done, dies not with them.
The education of Humanity is built up like those Eastern Pyramids to which every passing traveller added a stone.
Source text: archive.orgRelated · Fragment d'un traité du videDe sorte que toute la suite des hommes, pendant le cours de tant de siècles, doit être considérée comme un même homme qui subsiste toujours et qui apprend continuellement : …
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), Chapter III, «La Legge» (London, 1860, p. 38); Venturi's English, chapter III, pp. 60–61.
One continuous passage, close in its order and images, with two changes of sense. 'Quel tanto di buono ch'essi hanno operato' (the good they have done) becomes «та правда, которую они высказали» (the truth they have spoken); the good deeds become words. 'L'educazione dell'Umanità si mostra a lampi in ciascuno di noi, si svela lentamente, progressivamente, continuamente' (shows itself in flashes in each of us, unfolds slowly, progressively, continuously) becomes «хотя и медленно, но совершается непрерывно», without the flashes. 'Gli uomini che passeggiano sulla loro sepoltura ne fanno lor pro' becomes «человек из могил умерших пользуется тем, что добыто людьми, жившими до него», and 'viandanti d'un giorno' (travellers of a day) «минутные жильцы» (lodgers of a minute). Tolstoy drops Mazzini's attribution of the first sentence to 'un pensatore del secolo scorso'. Mazzini does not name him; the image goes back to Pascal's fragment of a preface to a treatise on the vacuum (related). Signed «По Мадзини».
The 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.”
Original
Honor 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.
TolstoyТолстой
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.
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 .
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.
“Try to understand what you appear to them, as well as what they appear to you; and judge of yourselves … relatively and subordinately” becomes “try to think of your own interests as something secondary; bow before the merits of others.”
Original
L. My dear, it is the proverb of proverbs; Apollo's proverb, and the sun's--but do you think you can know yourself by looking INTO yourself? Never.
You can know what you are, only by looking OUT of yourself. Measure your own powers with those of others; compare your own interests with those of others; try to understand what you appear to them, as well as what they appear to you; and judge of yourselves, in all things, relatively and subordinately; not positively: starting always with a wholesome conviction of the probability that there is nothing particular about you.
TolstoyТолстой
«Познай самого себя» есть основное правило. Но неужели вы думаете, что можно познать себя, всматриваясь в себя? Нет. Вы можете познать себя, только присматриваясь к тому, что вне вас. Сравнивайте ваши силы с силами других, ваши интересы с их интересами; старайтесь думать о своих интересах как о чем-то второстепенном, преклоняйтесь перед достоинствами других, исходя из уверенности, что в вас, вероятно, нет ничего особенного.
“Know thyself” is the fundamental rule. But do you really think it is possible to know yourself by peering into yourself? No. You can know yourself only by looking attentively at what is outside you. Compare your powers with the powers of others, your interests with their interests; try to think of your own interests as something secondary; bow before the merits of others, proceeding from the conviction that there is probably nothing special in you.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsL. My dear, it is the proverb of proverbs; Apollo's proverb, and the sun's--but do you think you can know yourself by looking INTO yourself? Never.
You can know what you are, only by looking OUT of yourself. Measure your own powers with those of others; compare your own interests with those of others; try to understand what you appear to them, as well as what they appear to you; and judge of yourselves, in all things, relatively and subordinately; not positively: starting always with a wholesome conviction of the probability that there is nothing particular about you.
Source text: gutenberg.orgRelated · The Ethics of the Dust… think how many people are noble, if you cannot be; and rejoice in THEIR nobleness.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый день«Познай самого себя» есть основное правило. Но неужели вы думаете, что можно познать себя, всматриваясь в себя? Нет. Вы можете познать себя, только присматриваясь к тому, что вне вас. Сравнивайте ваши силы с силами других, ваши интересы с их интересами; старайтесь понять, чем вы кажетесь им и они вам, и судите о себе, как о чем-то второстепенном, исходя из уверенности, что в вас, вероятно, нет ничего особенного.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, L.'s answer to Mary's question about 'Know thyself'.
Close at the beginning and the end; the middle is changed in the Circle. Ruskin's 'try to understand what you appear to them, as well as what they appear to you; and judge of yourselves, in all things, relatively and subordinately; not positively' was kept in 1903 (старайтесь понять, чем вы кажетесь им и они вам, и судите о себе, как о чем-то второстепенном); the Circle has 'try to think of your interests as something secondary, bow before the merits of others' (старайтесь думать о своих интересах как о чем-то второстепенном, преклоняйтесь перед достоинствами других). The bow before others' merits is close to Ruskin's words a few lines before (Related). 'the proverb of proverbs; Apollo's proverb, and the sun's' becomes 'the fundamental rule' (основное правило) in both Russian versions. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
“Not a virtue, but the ground-work of virtue” becomes “not a virtue, but the great work of virtue”: the foundation becomes a great deed; “the end of abstinence” becomes “the very meaning of self-restraint.”
Original
To set the mind above the appetites is the end of abstinence, which one of the Fathers observes to be not a virtue, but the ground-work of virtue.
TolstoyТолстой
Настраивать свой ум выше своих влечений — это и есть смысл воздержания. О нем один из отцов церкви говорит, что это не добродетель, а великое дело добродетели.
To set one’s mind above one’s appetites — this is the very meaning of self-restraint. Of it one of the Fathers of the Church says that it is not a virtue, but the great work of virtue.
From The Idler, No. 52 · reworded by Tolstoy .
Johnson’s own wordsTo set the mind above the appetites is the end of abstinence, which one of the Fathers observes to be not a virtue, but the ground-work of virtue.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Idler, No. 52 (14 April 1759), 'Self-denial necessary', The paragraph after the Roman general and his turnips; in The Works of Samuel Johnson, vol. IV (Oxford, 1825).
Close except in one word, which changes the sense. 'Is the end of abstinence' becomes 'is the meaning of abstinence' (смысл воздержания), and 'not a virtue, but the ground-work of virtue' becomes 'not a virtue, but a great work of virtue' (великое дело добродетели): the foundation becomes a great deed. Tolstoy sets the first clause in italics. The Jubilee name index (vol. 42) refers «Джонсон» at vol. 41, p. 200, to Ben Jonson the dramatist; p. 200 carries March 29 (Blackie, entry 7 of the day, is indexed at p. 201). That is the editors' slip, as on December 9 (12-9.4): the passage is Samuel Johnson's, and Tolstoy's «Джонсон» is right. No printable, because of the changed word.
Translation note. The Russian italic is broken only at the dash; it is set here as one span.
“If thou art not able” becomes “if he does not listen to you,” which moves the failure from the one who corrects to the one corrected, and “but go on being gentle” is added.
Original · translated by George Long
If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.
TolstoyТолстой
Если ты заметил в ком-либо ошибку, поправь его кротко и укажи ему, в чем он ошибся. Если же он не слушает тебя, вини одного себя или, еще лучше, никого не вини, а продолжай быть кротким.
If you have noticed a mistake in someone, correct him gently and show him where he went wrong. But if he does not listen to you, blame yourself alone, or, better still, blame no one, but go on being gentle.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΕἰ μὲν σφάλλεται, διδάσκειν εὐμενῶς καὶ τὸ παρορώμενον δεικνύναι. εἰ δὲ ἀδυνατεῖς, σεαυτὸν αἰτιᾶσθαι ἢ μηδὲ σεαυτόν.
Source text: raw.githubusercontent.comIn English · George Long, 1862If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли ты заметил в ком-либо ошибку, поправь его кротко и укажи ему, в чем он ошибся. Если твоя попытка остается безуспешна, вини одного себя или, еще лучше, никого не вини, а продолжай быть кротким.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.4.
Reworked from Thoughts of Wise Men (1903), February 15. Marcus: "If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself." Tolstoy adds the opening «Если ты заметил в ком-либо ошибку» (if you have noticed a mistake in someone) and the close «а продолжай быть кротким» (and go on being meek). Marcus's "if thou art not able" became «Если твоя попытка остается безуспешна» (if your attempt fails) in 1903 and is here «Если же он не слушает тебя» (if he does not listen to you), which moves the failure from the one who corrects to the one corrected.
The moon “when freed from clouds” becomes “the moon on a cloudy night,” and “this world” becomes “this dark world.” †
Original · translated by F. Max Müller
173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
TolstoyТолстой
Тот, кто свои прежние злые дела покрыл добрыми, светит в этом мрачном мире подобно месяцу в облачной ночи.
He who has covered his former evil deeds with good ones shines in this dark world like the moon on a cloudy night.
From Dhammapada · reworded by Tolstoy .
Original · PaliYassa pāpaṁ kataṁ kammaṁ, …
… kusalena pidhīyati; …
Somaṁ lokaṁ pabhāseti, …
… abbhā muttova candimā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТот, кто свои прежние злые дела покрыл впоследствии добрыми, светит в этом мрачном мире подобно месяцу в облачной ночи.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 173 (Lokavagga).
Dhammapada 173, as in Thoughts of Wise Men (1903), 28 January, less its «впоследствии». Müller's 'like the moon when freed from clouds' (Pali abbhā muttova candimā) becomes «подобно месяцу в облачной ночи», like the moon on a cloudy night, and 'this world' becomes «этом мрачном мире» (Müller's next verse, 174, begins 'This world is dark'). Both readings are already in the 1903 text, whose Dhammapada came from Gerasimov's Russian (1898, not seen), so the change may be Gerasimov's.
“The abyss of our ignorance” becomes “the abyss of all that we cannot know,” so ignorance becomes a limit of knowing, and the change reflection “must produce” becomes one it “can bring about.”
Original · translated by J. M. D. Meiklejohn
The investigations and calculations of astronomers have taught us much that is wonderful; but the most important lesson we have received from them is the discovery of the abyss of our ignorance in relation to the universe—an ignorance the magnitude of which reason, without the information thus derived, could never have conceived. This discovery of our deficiencies must produce a great change in the determination of the aims of human reason.
TolstoyТолстой
Наблюдения и вычисления астрономов научили нас многому, достойному удивления; но самый важный результат их исследований, пожалуй, тот, что они обнаружили перед нами бездну всего того, что мы не можем знать: без этих человеческих знаний разум никогда не мог бы представить себе всю огромность этой бездны, а размышление об этом может произвести большую перемену в определении конечных целей деятельности нашего разума.
The observations and calculations of astronomers have taught us much that is worthy of wonder; but the most important result of their researches is perhaps that they have revealed to us the abyss of all that we cannot know: without this human knowledge, reason could never have pictured to itself the whole vastness of this abyss, and reflection on it can bring about a great change in the determination of the final ends of our reason’s activity.
Kant.
From Kritik der reinen Vernunft · reworded by Tolstoy .
Original · GermanDie Beobachtungen und Berechnungen der Sternkundigen haben uns viel Bewundernswürdiges gelehrt, aber das Wichtigste ist wohl, daß sie uns den Abgrund der Unwissenheit aufgedeckt haben, den die menschliche Vernunft ohne diese Kenntnisse sich niemals so groß hätte vorstellen können, und worüber das Nachdenken eine große Veränderung in der Bestimmung der Endabsichten unseres Vernunftgebrauchs hervorbringen muß.
Source text: archive.orgIn English · J. M. D. Meiklejohn, 1855The investigations and calculations of astronomers have taught us much that is wonderful; but the most important lesson we have received from them is the discovery of the abyss of our ignorance in relation to the universe—an ignorance the magnitude of which reason, without the information thus derived, could never have conceived. This discovery of our deficiencies must produce a great change in the determination of the aims of human reason.
Source text: gutenberg.orgKritik der reinen Vernunft, 2nd ed.Die Beobachtungen und Berechnungen der Sternkundigen haben uns viel Bewunderungswürdiges gelehrt, aber das Wichtigste ist wohl, daß sie uns den Abgrund der Unwissenheit aufgedeckt haben, den die menschliche Vernunft, ohne diese Kenntnisse, sich niemals so groß hätte vorstellen können, und worüber das Nachdenken eine große Veränderung in der Bestimmung der Endabsichten unseres Vernunftgebrauchs hervorbringen muß.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниНаблюдения и вычисления астрономов научили нас многому, достойному удивления; но самый важный результат их исследований, пожалуй, тот, что они обнаружили перед нами бездну нашего невежества: без этих знаний человеческий разум никогда не мог бы представить себе всю огромность этой бездны, а размышление об этом может произвести большую перемену в определении конечных целей деятельности нашего разума.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Dialectic, Book II, ch. III, section 2, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 96; Kritik der reinen Vernunft A 575 / B 603, footnote (Gutenberg text of the 2nd ed.); Meiklejohn, note 65.
Kant's footnote, with two changes. Kant: the most important thing the astronomers have taught us is that they have uncovered “the abyss of ignorance” (den Abgrund der Unwissenheit); Tolstoy: «бездну всего того, что мы не можем знать» (the abyss of all that we cannot know), so ignorance becomes a limit of knowing. Kant: reflection on it “must produce” (hervorbringen muß) a great change in the determination of the final aims of our use of reason; Tolstoy: «может произвести» (can produce). Tolstoy also writes «без этих человеческих знаний» (without this human knowledge) for “ohne diese Kenntnisse” (without this knowledge). In «Путь жизни» (the tolstoy block) the same translation reads «бездну нашего невежества» (the abyss of our ignorance), Kant's sense, and keeps «может произвести».
“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.” †
Original
The 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.
TolstoyТолстой
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.
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 .
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.
Schopenhauer’s “die Persönlichkeit, das Individuum,” the personality, the individual, which belongs to the dreaming consciousness, becomes “the fact that I see myself as a being separate from all else,” and his reason that death therefore appears as annihilation is left out.
Original · German
werden als ein Traum, und der Tod als das Erwachen.
und nicht dem wachen Bewußtſeyn an; weshalb denn jenem der
TolstoyТолстой
Если жизнь есть сон, а смерть — пробуждение, то тогда то, что я вижу себя отдельным от всего существом, есть сновидение.
If life is a sleep and death an awakening, then the fact that I see myself as a being separate from all else is a dream.
From Parerga und Paralipomena II, ch. X · reworded by Tolstoy .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenDas Leben kann allerdings angeſehen werden als ein Traum, und der Tod als das Erwachen. Dann aber gehört die Perſönlichkeit, das Individuum, dem träumenden und nicht dem wachen Bewußtſeyn an; weshalb denn jenem der Tod ſich als Vernichtung darſtellt.
Source text: archive.orgOriginal · German… werden als ein Traum, und der Tod als das Erwachen.
… und nicht dem wachen Bewußtſeyn an; weshalb denn jenem der …
Source text: archive.orgTolstoy’s own version · Путь жизниЕсли жизнь есть сон, а смерть — пробуждение, то то, что я вижу себя отделенным от всего существом, есть сновидение, от которого я надеюсь пробудиться, умирая.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Parerga und Paralipomena II, ch. X (Zur Lehre von der Unzerstörbarkeit unseres wahren Wesens durch den Tod), § 140, as excerpted in Frauenstädt, Lichtstrahlen aus seinen Werken (1862 ed.; Tolstoy had the 1891 ed.), Parerga II, 2nd ed. (Frauenstädt, Berlin 1862), § 140, p. 289; Lichtstrahlen (1862), p. 101, citing "P. II, 232".
A free version, as «По Шопенгауэру» says, of the passage Lichtstrahlen excerpts from Parerga II, § 140: “Life can indeed be regarded as a dream, and death as the awakening. But then the personality, the individual, belongs to the dreaming and not to the waking consciousness; which is why to the former death presents itself as annihilation.” Tolstoy keeps the first sentence as a condition («Если жизнь есть сон, а смерть — пробуждение») and turns the second into «то, что я вижу себя отдельным от всего существом, есть сновидение» (that I see myself as a being separate from everything is the dream): Schopenhauer's “personality, the individual” becomes the sight of oneself as separate from everything, and his point that death therefore looks like annihilation is left out. Tolstoy printed the same sentence in «На каждый день» (29 February, no. 3) and, in «Путь жизни» (the tolstoy block), with an added close: «от которого я надеюсь пробудиться, умирая» (from which I hope to awaken in dying). The Parerga scan's OCR is broken around the passage, so it is excerpted in two clean pieces; Lichtstrahlen gives it whole. No public-domain English of § 140 was found among the saved translations (Dircks gives only the dialogue that follows).
Translation note. «Сон» means both “sleep” and “dream”; “dream” here renders «сновидение».
Socrates’ suggestion that death “may not be the greatest good” becomes an open question, “whether it is an evil or a good,” and men who fear it as “the greatest evil” fear it as “an evil.”
Original · translated by Benjamin Jowett
For the fear of death is indeed the pretence of wisdom, and not real wisdom, being a pretence of knowing the unknown;
and no one knows whether death, which men in their fear apprehend to be the greatest evil, may not be the greatest good.
TolstoyТолстой
Никто не знает, что такое смерть, зло она или добро. А все люди боятся ее, как будто знают наверное, что она зло.
No one knows what death is, whether it is an evil or a good. Yet all people fear it, as though they knew for certain that it is an evil.
From Apology of Socrates · reworded by Tolstoy .
Original · Ancient Greek… τὸ γάρ τοι θάνατον δεδιέναι, ὦ ἄνδρες, οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναι μὴ ὄντα· δοκεῖν γὰρ εἰδέναι ἐστὶν ἃ οὐκ οἶδεν.
… οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν, δεδίασι δʼ ὡς εὖ εἰδότες ὅτι μέγιστον τῶν κακῶν ἐστι.
Source text: raw.githubusercontent.comIn English · Benjamin Jowett, 1871For the fear of death is indeed the pretence of wisdom, and not real wisdom, being a pretence of knowing the unknown; …
… and no one knows whether death, which men in their fear apprehend to be the greatest evil, may not be the greatest good.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНикто не знает, что такое смерть и не есть ли она величайшее для человека добро. И, однако, все ее страшатся, как бы в сознании, что она — величайшее зло.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Apology of Socrates, 29a–b.
A shortened form of Thoughts of Wise Men (1903), November 11: «Никто не знает, что такое смерть и не есть ли она величайшее для человека добро. И, однако, все ее страшатся, как бы в сознании, что она — величайшее зло». Socrates at his trial: no one knows death, nor whether it may not be the greatest of all goods for man, yet men fear it as if they knew well that it is the greatest of evils (οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν). For the Circle Tolstoy dropped both superlatives: "whether it may not be the greatest good" becomes «зло она или добро» (whether it is evil or good), and "the greatest of evils" becomes «что она зло» (that it is evil). Plato's suggestion that death may be the greatest good becomes an open question.
“We are so unfortunate” becomes “People for the most part,” and the secret of rejoicing without being troubled, which “is perpetual motion,” out of reach, becomes a rule within it: “only that man is right who knows how to rejoice and at the same time not be distressed.” †
Original · translated by W. F. Trotter
We are so unfortunate that we can only take pleasure in a thing on condition of being annoyed if it turn out ill, as a thousand things can do, and do every hour.
He who should find the secret of rejoicing in the good, without troubling himself with its contrary evil, would have hit the mark. It is perpetual motion.
TolstoyТолстой
Люди большею частью так относятся к своим удовольствиям, что огорчаются, если теряют их. Но прав только тот человек, который умеет радоваться и вместе с тем не огорчаться, когда проходит причина его радости.
People for the most part regard their pleasures in such a way that they are distressed if they lose them. But only that man is right who knows how to rejoice and at the same time not be distressed when the cause of his joy passes.
From Pensées · reworded by Tolstoy .
Original · FrenchNous sommes si malheureux que nous ne pouvons prendre plaisir à une chose qu'à condition de nous fâcher si elle réussit mal …
… aurait trouvé le secret de se réjouir du bien sans se fâcher du mal contraire, aurait trouvé le point ; c'est le mouvement perpétuel.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910We are so unfortunate that we can only take pleasure in a thing on condition of being annoyed if it turn out ill, as a thousand things can do, and do every hour.
He who should find the secret of rejoicing in the good, without troubling himself with its contrary evil, would have hit the mark. It is perpetual motion.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛюди большею частью так относятся к своим удовольствиям, что огорчаются, если теряют их. Но прав только тот человек, который умеет радоваться и вместе с тем не огорчаться, когда проходит причина его радости.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 181 (Section II); Trotter 181.
B. 181 with its sense turned. Pascal says 'nous sommes si malheureux' (we are so unhappy) that we can enjoy a thing only on condition of being vexed if it goes wrong, and that whoever found the secret of rejoicing in good without being vexed by the contrary evil 'aurait trouvé le point ; c'est le mouvement perpétuel': perpetual motion, a thing not to be had. Tolstoy's version makes it a rule within reach: «Люди большею частью» ('most people') grieve when they lose their pleasures, «Но прав только тот человек, который умеет радоваться и вместе с тем не огорчаться» ('but only he is right who can rejoice and yet not grieve'). The Circle repeats his 1903 text word for word; the commentary of Jubilee vol. 40 names the Pascal source of that book, A. I. Orlov's «Французский ученый Влас Паскаль. Его жизнь и труды» (Посредник, 1889), not found online.
The good man “satisfied with his own just acts and benevolent disposition” becomes one “who has gained inner peace through love and good deeds,” and “perhaps you will manage” is added. †
Original · translated by George Long
Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition.
TolstoyТолстой
Попробуй: может быть, тебе удастся прожить, как человеку, довольному своей судьбой, приобретшему внутренний мир любовью и добрыми делами.
Try: perhaps you will manage to live as a man content with his lot, who has gained inner peace through love and good deeds.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΠείρασον πῶς σοι χωρεῖ καὶ ὁ τοῦ ἀγαθοῦ ἀνθρώπου βίος τοῦ ἀρεσκομένου μὲν τοῖς ἐκ τῶν ὅλων ἀπονεμομένοις, ἀρκουμένου δὲ τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПопробуй, может быть тебе удастся прожить, как человеку, довольному своей судьбою, приобретшему внутренний мир любовью и добрыми делами.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, IV.25.
Thoughts of Wise Men (1903), March 1, word for word apart from «судьбой» for «судьбою». Marcus: "Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition." Tolstoy keeps the trial («Попробуй») and the man content with his lot («довольному своей судьбой»), adds «может быть тебе удастся» (perhaps you will manage), and turns "satisfied with his own just acts and benevolent disposition" (ἀρκουμένου δὲ τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ) into «приобретшему внутренний мир любовью и добрыми делами» (who has gained inner peace by love and good deeds). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Translation note. The Russian italic is broken only at the commas; the English sets the passage as one span.
Conway’s “luxury through another’s wealth” (Wilkins: “to gratify the mouth at the expense of others”) becomes “luxury through serving the rich.”
Original · translated by Charles Wilkins
It is better to live by begging one's bread, than to gratify the mouth at the expense of others.
Fortunate is the life of that man, by whom the door of the noble hath not been attended ;
TolstoyТолстой
Лучше лишиться жизни, чем льстить низким. Нищета лучше, чем роскошь через служение богатым. Не стоять у дверей богатого и не говорить голосом просителя — это лучшая жизнь.
Better to lose one’s life than to flatter the base. Poverty is better than luxury through serving the rich. Not to stand at a rich man’s door and not to speak in a petitioner’s voice — that is the best life.
From Hitopadesha, Book I · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyImpoverishment is better than luxury through another's wealth.
Not to attend at the door of the wealthy, and not to use the voice of petition, these imply the best life of a man.
Source text: archive.orgOriginal · Sanskritवरं भिक्षाशित्वं न च परधनास्वादनसुखम्
वरं प्राणत्यागो न पुनरधमानाम् उपगमः
असेवितेश्वरद्वारम् अदृष्टविरहव्यथम् ।
अनुक्तक्लीबवचनं धन्यं कस्यापि जीवनम्
Source text: sa.wikisource.orgIn English · Charles Wilkins, 1787It is better to live by begging one's bread, than to gratify the mouth at the expense of others.
Fortunate is the life of that man, by whom the door of the noble hath not been attended ; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hitopadesha, Book I (Mitralabha), the mouse Hiranyaka's story, vv. 130-131 and 139 (Wikisource numbering).
Conway's three sentences, close, with one change. Conway joins three verses of the Hitopadesha: 'it is better to abandon life than flatter the base' (the scan reads 'natter') is the last line of v. 131, 'better to give up life than to court the base'; 'impoverishment is better than luxury through another's wealth' is the last line of v. 130, 'better to live on alms than the pleasure of enjoying another's wealth'; the last sentence is v. 139, 'blessed is the life of one who has not waited at a lord's door, has not known the pain of separation, has not spoken abject words', without the separation. Tolstoy changes 'luxury through another's wealth' to «роскошь через служение богатым» (luxury through serving the rich), and Conway's 'these imply the best life of a man' becomes «это лучшая жизнь». Wilkins's English (1787) is another translation; Conway's translator is not named.
Pascal’s reasons to be grateful, that those who point out our faults “mortify us” and “teach us that we have been despised,” are dropped, and the faults that remain “begin to trouble our soul and do not let our conscience grow deaf.” †
Original · translated by W. F. Trotter
We owe a great debt to those who point out faults. For they mortify us. They teach us that we have been despised. They do not prevent our being so in the future; for we have many other faults for which we may be despised. They prepare for us the exercise of correction and freedom from fault.
TolstoyТолстой
Мы должны благодарить тех, которые указывают нам наши недостатки. Хотя недостатки наши от этого указания и не пропадают, потому что их слишком много у нас, но зато, когда недостатки наши нам известны, то они начинают тревожить нашу душу, не дают совести глохнуть, и мы стараемся исправиться и освободиться от них.
We ought to thank those who point out our faults to us. Though our faults do not vanish when they are pointed out, because we have too many of them, yet once our faults are known to us, they begin to trouble our soul and do not let our conscience grow deaf, and we try to correct ourselves and free ourselves from them.
From Pensées · reworded by Tolstoy .
Original · FrenchOn a bien de l'obligation à ceux qui avertissent des défauts, car ils mortifient ; ils apprennent qu'on a été méprisé, ils n'empêchent pas qu'on ne le soit à l'avenir, car on a bien d'autres défauts pour l'être. Ils préparent l'exercice de la correction et l'exemption d'un défaut.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910We owe a great debt to those who point out faults. For they mortify us. They teach us that we have been despised. They do not prevent our being so in the future; for we have many other faults for which we may be despised. They prepare for us the exercise of correction and freedom from fault.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМы должны благодарить тех, которые указывают нам наши недостатки. Хотя недостатки наши от этого указания и не пропадают, потому что их слишком много у нас, но зато, когда недостатки наши нам известны, то они начинают тревожить нашу душу, не дают совести глохнуть, и мы стараемся исправиться и освободиться от них.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 535 (Section VII); Trotter 534.
B. 535, reworked. The opening debt is kept («Мы должны благодарить тех, которые указывают нам наши недостатки»). Pascal's reasons are the humbling ones: 'ils mortifient ; ils apprennent qu'on a été méprisé' (they mortify us and teach us we have been despised), and they cannot prevent our being despised again, 'car on a bien d'autres défauts pour l'être'. Tolstoy drops the mortification and the contempt; the other faults become a reason the faults do not vanish («потому что их слишком много у нас»), and 'l'exercice de la correction' becomes faults that 'trouble our soul and keep conscience from going deaf' («начинают тревожить нашу душу, не дают совести глохнуть»), so that we try to correct them. The Circle repeats Tolstoy's 1903 text word for word; there his source was Orlov's Pascal (1889), not found online.
What it is “reasonable” to expect, that a man “should be something worthier at the end of the year,” becomes “the very best happiness”: to feel that you are better.
Original
It is reasonable that a man should be something worthier at the end of the year than he was at the beginning.
TolstoyТолстой
Самое лучшее счастие — чувствовать себя в конце года лучше, чем в начале.
The very best happiness is to feel that you are better at the end of the year than at the beginning.
From Journal, 15 March 1852, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayIt is reasonable that a man should be something worthier at the end of the year than he was at the beginning.
Source text: archive.orgThoreau’s own wordsIt is reasonable that a man should be something worthier at the end of the year than he was at the beginning.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 15 March 1852, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), Early Spring in Massachusetts (1881), p. 140, under March 15, 1852, after 'May I be worthy to do it'.
Thoreau's 'It is reasonable that a man should be something worthier at the end of the year than he was at the beginning' becomes 'The best happiness is to feel oneself better at the end of the year than at the beginning' (Самое лучшее счастие — чувствовать себя в конце года лучше, чем в начале): what is reasonable to expect of a man becomes the best happiness, and being worthier becomes feeling better. The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.
Translation note. The Jubilee text breaks the italics at the dash and the comma; the English sets the line as one.
Taking people “merely as they are” becomes treating our neighbors “as they deserve,” treating them “as if they were what they should be” becomes treating them “as if they were better than they really are,” and improving them “as far as they can be improved” becomes “we make them become better”: Goethe’s limit is gone.
Original · translated by Thomas Carlyle
‘When we take people,’ thou wouldst say, ‘merely as they are, we make them worse: when we treat them as if they were what they should be, we improve them as far as they can be improved.’
TolstoyТолстой
Обращаясь с ближними так, как они того заслуживают, мы делаем их только хуже. Обращаясь же с ними так, как будто они лучше того, что они в действительности, мы заставляем их становиться лучше.
By treating our neighbors as they deserve, we only make them worse. But by treating them as if they were better than they really are, we make them become better.
From Wilhelm Meisters Lehrjahre · reworded by Tolstoy .
Original · German"Wenn wir", sagtest du, "die Menschen nur nehmen, wie sie sind, so machen wir sie schlechter; wenn wir sie behandeln, als wären sie, was sie sein sollten, so bringen wir sie dahin, wohin sie zu bringen sind."
Source text: gutenberg.orgIn English · Thomas Carlyle, 1824‘When we take people,’ thou wouldst say, ‘merely as they are, we make them worse: when we treat them as if they were what they should be, we improve them as far as they can be improved.’
Source text: gutenberg.orgTolstoy’s own version · На каждый деньОбращаясь с ближними так, как они того заслуживают, мы делаем их только хуже. Обращаясь же с ними так, как будто они лучше того, чтò они представляют в действительности, мы заставляем их становиться лучше.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Wilhelm Meisters Lehrjahre (1795–96), Book VIII, ch. 4, Lehrjahre VIII.4, Therese's letter to Natalie (Gutenberg text, Band 8); Carlyle, Wilhelm Meister's Apprenticeship, Book VIII, ch. IV.
The saying is Natalie's, quoted back to her by Therese in a letter: “If we take people only as they are, we make them worse; if we treat them as if they were what they should be, we bring them to where they can be brought.” Tolstoy changes all three parts. “Take people only as they are” (die Menschen nur nehmen, wie sie sind) becomes «Обращаясь с ближними так, как они того заслуживают» (treating our neighbors as they deserve); “as if they were what they should be” (als wären sie, was sie sein sollten) becomes «как будто они лучше того, что они в действительности» (as if they were better than they really are); and “we bring them to where they can be brought” (so bringen wir sie dahin, wohin sie zu bringen sind) becomes «мы заставляем их становиться лучше» (we make them become better), so Goethe's limit on the improvement is gone. «Люди» (people) become «ближние» (neighbors). Tolstoy reprinted it in «На каждый день» (the tolstoy block). Carlyle's English is quoted from the 1896 reprint of his translation of 1824.
Kant’s “I must not even say: It is morally certain that there is a God” becomes “I cannot say that God and my immortality are beyond doubt,” without “morally,” and belief “so interwoven with my moral nature” becomes faith “so bound up with my nature.”
Original · translated by J. M. D. Meiklejohn
No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, he is just the man whom I have long wished to find.
No, my conviction is not logical, but moral certainty; and since it rests on subjective grounds (of the moral sentiment), I must not even say: It is morally certain that there is a God, etc., but: I am morally certain, that is, my belief in God and in another world is so interwoven with my moral nature that I am under as little apprehension of having the former torn from me as of losing the latter.
TolstoyТолстой
Никто не может сказать, что он знает то, что есть будущая жизнь. Наше убеждение в этом основано не на логической, но на нравственной достоверности, и потому я не могу сказать, что несомненно то, что есть бог и мое бессмертие, но я должен сказать, что я нравственно убежден, что есть бог и что мое «я» бессмертно. Это значит то, что вера в бога и в другой мир так связана с моей природой, что вера эта не может быть отделена от меня.
No one can say that he knows that there is a future life. Our conviction of it rests not on logical but on moral certainty, and therefore I cannot say that God and my immortality are beyond doubt; but I must say that I am morally convinced that there is a God and that my “I” is immortal. This means that faith in God and in another world is so bound up with my nature that this faith cannot be separated from me.
Kant.
From Kritik der reinen Vernunft · reworded by Tolstoy .
Original · GermanZwar wird freilich sich niemand rühmen können: er wisse, daß ein Gott und daß ein künftig Leben sei; denn, wenn er das weiß, so ist er gerade der Mann, den ich längst gesucht habe.
Nein, die Überzeugung ist nicht logische, sondern moralische Gewißheit, und, da sie auf subjektiven Gründen (der moralischen Gesinnung) beruht, so muß ich nicht einmal sagen: es ist moralisch gewiß, daß ein Gott sei usw., sondern, ich bin moralisch gewiß usw.
Das heißt: der Glaube an einen Gott und eine andere Welt ist mit meiner moralischen Gesinnung so verwebt, daß, so wenig ich Gefahr laufe, die erstere einzubüßen, ebensowenig besorge ich, daß mir der zweite jemals entrissen werden könne.
Source text: gutenberg.orgIn English · J. M. D. Meiklejohn, 1855No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, he is just the man whom I have long wished to find.
No, my conviction is not logical, but moral certainty; and since it rests on subjective grounds (of the moral sentiment), I must not even say: It is morally certain that there is a God, etc., but: I am morally certain, that is, my belief in God and in another world is so interwoven with my moral nature that I am under as little apprehension of having the former torn from me as of losing the latter.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 3 (Vom Meinen, Wissen und Glauben), A 828–829 / B 856–857 (Gutenberg text of the 2nd ed.); Meiklejohn, Canon of Pure Reason, section III.
Kant's argument, shortened and changed in three places. Kept: no one can claim to know there is a future life; the conviction rests on moral certainty, which Kant sets against logical certainty; I must say “I am morally certain” that there is a God. Changed: Kant's “no one will be able to boast that he knows that there is a God and a future life” (er wisse, daß ein Gott und daß ein künftig Leben sei) loses God in Tolstoy's first sentence; Kant's “I must not even say: it is morally certain that there is a God” (es ist moralisch gewiß) becomes «я не могу сказать, что несомненно то, что есть бог и мое бессмертие» (I cannot say it is certain that there is God and my immortality), leaving out “morally”; and Kant's belief “so interwoven with my moral disposition” (mit meiner moralischen Gesinnung so verwebt) becomes «так связана с моей природой» (so bound up with my nature), with his comparison (as little as I risk losing the disposition, so little do I fear the belief could be torn from me) reduced to «вера эта не может быть отделена от меня» (this belief cannot be separated from me). Left out: the man who knew would be the one Kant has long sought, since all knowledge can be communicated; and that the conviction rests on subjective grounds. Not in Richter's Kant-Aussprüche (searched for künftig, moralisch gewiß, rühmen); how it reached Tolstoy is not known.
“In proportion as our nature rises in its nobleness” becomes “The more spiritual our life becomes,” realizing immortality becomes believing in it, and the spirit that “walks in dignity within the paradise of God’s Eternity” becomes “here already we feel our immortality.”
Original
in proportion as our nature rises in its nobleness, does it realize its immortality.
As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, — as it opens forth into its true intellectual and moral glory, — do its doubts disperse, its affections aspire : the veil is uplifted from the future, the darkness breaks away, and the spirit walks in dignity within the paradise of God's Eternity.
TolstoyТолстой
Чем жизнь наша становится духовнее, тем более мы верим в бессмертие. По мере того, как природа наша удаляется от животной грубости, уничтожаются и ее сомнения. Покрывало снимается с будущего, мрак рассеивается, и мы здесь уже чувствуем свое бессмертие.
The more spiritual our life becomes, the more we believe in immortality. As our nature draws away from animal coarseness, its doubts too are destroyed. The veil is lifted from the future, the darkness scatters, and here already we feel our immortality.
From Great Hopes for Great Souls, a sermon on 1 Corinthians 15:48, in Endeavours after the Ch… · reworded by Tolstoy .
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…In proportion as our nature rises in its nobleness, does it realize its immortality.
… the veil is lifted up from the future, the darkness breaks away, and the spirit walks in dignity within the paradise of God’s eternity.
Source text: archive.orgAfter Martineau’s own words… in proportion as our nature rises in its nobleness, does it realize its immortality.
As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, — as it opens forth into its true intellectual and moral glory, — do its doubts disperse, its affections aspire : the veil is uplifted from the future, the darkness breaks away, and the spirit walks in dignity within the paradise of God's Eternity.
Source text: archive.orgTolstoy’s own version · На каждый деньЧем жизнь наша становится духовнее, тем более мы верим в бессмертие.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Hopes for Great Souls, a sermon on 1 Corinthians 15:48, in Endeavours after the Christian Life (1843–47), Near the end of the sermon; new edition (Boston: James Munroe, 1858), p. 335.
Signed 'after Martineau': two sentences retold. 'in proportion as our nature rises in its nobleness, does it realize its immortality' becomes 'The more spiritual our life becomes, the more we believe in immortality': nobleness becomes spirituality, and realizing immortality believing in it. Of 'As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, … do its doubts disperse, its affections aspire' Tolstoy keeps the animal grossness and the doubts. 'the veil is uplifted from the future, the darkness breaks away' is kept; 'and the spirit walks in dignity within the paradise of God's Eternity' becomes 'and we already here feel our immortality' (и мы здесь уже чувствуем свое бессмертие). Unity's Church-Door Pulpit printed the passage in its Martineau number (1886), with 'the veil is lifted up', which is nearer Tolstoy's 'The veil is taken off' (Покрывало снимается) than the sermon's 'uplifted'; the same series printed the Parker passages of 4-17.1 and 4-17.2, and its masthead is the title on the Jubilee list ('Freedom, Fellowship and Character in Religion'), so this number was probably Tolstoy's route. Tolstoy reprinted the Circle's text word for word in «На каждый день» (30 March). No printable.
Trusting “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.” †
Original
All 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.
TolstoyТолстой
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.
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 .
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.
Thomas’s “though little it is something,” “something that proves the existence of a capacity to receive,” the point of his homily, becomes “though only a little and dimly, we have understood something great and solemn.”
Original
We are in the universe like a child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded : his ear received a little, and all it received he understood not.
God's great discourse commenced ages before we entered the scene of knowledge, and will go on when we are in the dust.
We only hear a part, and much of that we understand not ; still though little it is some- thing— something great, solemn, suggestive, sanctifying — something that proves the existence of a capacity to receive.
TolstoyТолстой
Мы в мире подобны ребенку, который вошел в комнату, где ученый человек говорит о своей науке. Ребенок не слышал начала и уходит прежде конца. Он услыхал кое-что, но не понял того, что услыхал. Великая речь бога начата много веков прежде, чем мы начали свое учение, и будет продолжаться и тогда, когда мы будем прахом. Мы слышали только часть ее и не поняли большую часть того, что слышали. Но все-таки, хотя и немного и смутно, но мы поняли что-то великое и торжественное.
In the world we are like a child who has come into a room where a learned man is speaking about his science. The child has not heard the beginning and leaves before the end. He has heard something, but has not understood what he heard. The great discourse of God was begun many centuries before we began our learning, and it will go on even when we are dust. We have heard only a part of it, and have not understood the greater part of what we heard. But all the same, though only a little and dimly, we have understood something great and solemn.
From Problemata Mundi: The Book of Job Exegetically and Practically Considered · reworded by Tolstoy .
What Tolstoy read · Suggestive Thoughts on Religious Subjects, compiled by Henry SouthgateWe only hear a part, and much of that we understand not ; still, though little, it is something — something great, solemn, suggestive, sanctifying, something that proves the existence of a capacity to receive.
Source text: archive.orgDavid Thomas’s own wordsWe are in the universe like a child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded : his ear received a little, and all it received he understood not.
God's great discourse commenced ages before we entered the scene of knowledge, and will go on when we are in the dust.
We only hear a part, and much of that we understand not ; still though little it is something— something great, solemn, suggestive, sanctifying — something that proves the existence of a capacity to receive.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Problemata Mundi: The Book of Job Exegetically and Practically Considered (1878), Homily IX 'The First Speech of Eliphaz to Job: Man's Fellowship with the Unseen World', Homily IX, on Job 4:12–21, section I, on man's capacity to hold intercourse with the spiritual world; London, Smith, Elder, 1884 printing.
Close until the last sentence, which Tolstoy changes. 'A child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded' becomes 'a child who has come into a room where a learned man is speaking about his science. The child did not hear the beginning and leaves before the end' (Ребенок не слышал начала и уходит прежде конца). 'Before we entered the scene of knowledge' becomes 'before we began our learning'. Thomas's last sentence, 'still though little it is something—something great, solemn, suggestive, sanctifying—something that proves the existence of a capacity to receive', becomes 'But all the same, though little and dimly, we understood something great and solemn' (хотя и немного и смутно, но мы поняли что-то великое и торжественное): 'it is something' becomes 'we understood something', 'dimly' is added, and 'suggestive, sanctifying' and the capacity to receive, the point of Thomas's homily, are left out. Southgate prints the paragraph within a longer quotation signed 'David Thomas, D.D. (The Book of Job)', the form of Tolstoy's signature, and the Jubilee list names Suggestive Thoughts among the Circle's sources. Thomas first printed the homily in his monthly The Homilist, vol. I (1852), found by archive.org full-text search and not saved. The Jubilee name index gives «Томас Давид (1813—1894) — английский религиозный писатель». No printable.
“Space is dispersion; mind is concentration” becomes “Space is a condition of the mind’s activity,” and man, “not their inferior, but their superior,” is made “greater than the most enormous space and than infinite time and number.” †
Original · translated by Mrs. Humphry Ward
When the imagination shrinks in fear from the phantoms which it creates, it may be excused because it is imagination.
Now, in the superstition of size the mind is merely the dupe of itself, for it creates the notion of space.
Space is dispersion; mind is concentration.
In the same way, time and number are contained in the mind. Man, as mind, is not their inferior, but their superior.
TolstoyТолстой
Воображение творит призраки и боится их — это простительно ему потому, что оно воображение. Но, чтобы ум подчинялся и боялся тех рассуждений, которые он порождает, непростительно ему потому, что он не может и не должен быть обманут. А между тем суеверие величины есть обман ума, творящего понятие пространства. Сотворенное же не может быть больше творца, сын не больше отца. Тут необходима поправка. Ум должен освободиться от пространства, дающего ему ложное понятие о нем самом. Но освобождение это возможно только тогда, когда мы научимся видеть пространство в уме, вместо того чтобы видеть ум в пространстве. Как же так? — Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума.
Поэтому бог везде, не занимая миллиардов кубических верст, ни в сто раз меньше, ни в сто раз больше.
В сознании мир не имеет пространства, но при рассуждении о нем нужны небеса в небесах.
Время и число также не нужны для сознания, а находятся только в уме; поэтому человек не меньше, а больше самого огромного пространства и бесконечного времени и числа.
Imagination creates phantoms and fears them — this is forgivable in it, because it is imagination. But that the mind should submit to and fear the reasonings it engenders is unforgivable in it, because it cannot and must not be deceived. And yet the superstition of magnitude is a deception of the mind, which creates the notion of space. But what is created cannot be greater than its creator, nor the son greater than the father. Here a correction is needed. The mind must free itself from space, which gives it a false notion of itself. But this liberation is possible only when we learn to see space in the mind, instead of seeing the mind in space. How so? — By returning space to its fundamental property. Space is a condition of the mind’s activity.
Therefore God is everywhere without occupying billions of cubic versts, neither a hundred times fewer nor a hundred times more.
In consciousness the world has no space, but in reasoning about it, heavens within heavens are needed.
Time and number, too, are not needed by consciousness, but are found only in the mind; therefore man is not less, but greater than the most enormous space and than infinite time and number.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchQue l'imagination ait peur des fantômes qu'elle crée, elle est excusable parce qu'elle est l'imagination.
Or la superstition de la grosseur est une duperie de l'esprit, lequel crée la notion de l'espace. Le créé n'est pas plus que le créateur, le fils n'est pas plus que le père.
Et c'est pourquoi Dieu est présent partout sans occuper un milliard de lieues cubes, ni cent fois plus ou cent fois moins.
Le temps, le nombre sont de même dans l'esprit.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885When the imagination shrinks in fear from the phantoms which it creates, it may be excused because it is imagination.
Now, in the superstition of size the mind is merely the dupe of itself, for it creates the notion of space.
Space is dispersion; mind is concentration.
In the same way, time and number are contained in the mind. Man, as mind, is not their inferior, but their superior.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1er février 1876 (7th ed., Geneva 1897, t. II, p. 202); Ward's translation, February 1, 1876.
Five short paragraphs of the entry, in order, the first two kept close. Amiel's 'les catégories qu'il enfante' becomes «тех рассуждений, которые он порождает» ('the reasonings it begets'), and 'la superstition de la grosseur' (of bulk) becomes «суеверие величины». Two answers are changed: to 'Comment cela ? en ramenant l'espace à sa virtualité. L'espace, c'est la dispersion ; l'esprit, c'est la concentration', Tolstoy has «Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума» ('space is a condition of the mind's activity'); 'A l'état de pensée l'univers n'occupe qu'un point' becomes «В сознании мир не имеет пространства» ('in consciousness the world has no space'). In the last, 'L'homme revenant à l'état d'esprit n'est donc pas leur inférieur, mais leur supérieur' is enlarged to «человек не меньше, а больше самого огромного пространства и бесконечного времени и числа». M. L. Tolstaya's Russian selection (1901), named in the Jubilee list, was not seen; some of these changes may be hers.
Translation note. A verst is an old Russian measure of length, about two-thirds of a mile.
Why the insect “will cherish those humble thoughts” becomes why “it is so timid,” so humility becomes timidity, and “the greater Benefactor and Intelligence” loses the Intelligence.
Original
As I stand over the insect crawling amid the pine needles on the forest floor, and endeavoring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, and hide its head from me who might, perhaps, be its benefactor, and impart to its race some cheering information, I am reminded of the greater Benefactor and Intelligence that stands over me the human insect.
TolstoyТолстой
Когда я, стоя в лесу, смотрю на козявку, которая ползет по земле, стараясь спрятаться от меня в еловых иглах, и спрашиваю себя, зачем она так робка и прячет свою голову от меня, когда я, может быть, готов быть ее благодетелем и сообщить ей и всему ее роду, может быть, весьма радостные сведения, — я невольно вспоминаю о том большом благодетеле, который стоит надо мною, человеком-козявкою.
When I stand in the woods and look at a little bug crawling on the ground and trying to hide from me among the spruce needles, and ask myself why it is so timid and hides its head from me, when I am perhaps ready to be its benefactor and to bring it and all its kind news that may be very joyful — I cannot help remembering that great benefactor who stands over me, a human bug.
From Walden · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming Day… on the forest floor, and endeavouring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, …
I am reminded of the greater Benefactor and Intelligence that stands over me, the human insect.
Source text: archive.orgThoreau’s own wordsAs I stand over the insect crawling amid the pine needles on the forest floor, and endeavoring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, and hide its head from me who might, perhaps, be its benefactor, and impart to its race some cheering information, I am reminded of the greater Benefactor and Intelligence that stands over me the human insect.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Walden (1854), ch. XVIII 'Conclusion', After 'Truly, we are deep thinkers, we are ambitious spirits!'.
Thoreau's sentence, clause by clause, changed in two places. 'why it will cherish those humble thoughts, and hide its head from me' becomes 'why it is so timid and hides its head from me' (зачем она так робка): humility becomes timidity. 'the greater Benefactor and Intelligence that stands over me' becomes 'that great benefactor who stands over me', and the Intelligence is left out. 'some cheering information' becomes 'perhaps very joyful news', and the pine needles spruce needles (еловых иглах). The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.
“What we call conscientiousness, or a desire to do right” becomes “what we call conscience,” its “pernicious excess” becomes “the justification of evil,” and hatred “from a sense of duty” becomes hatred “as a duty of conscience.”
Original
It is common to distinguish between the intellect and the conscience, between the power of thought and virtue, and to say that virtuous action is worth more than strong thinking. But we mutilate our nature by thus drawing lines between actions or energies of the soul, which are intimately, indissolubly bound together.
Take away thought from virtue, and what remains worthy of a man ?
Without power of thought, what we call conscientiousness, or a desire to do right, shoots out into illusion, exaggeration, pernicious excess. The most cruel deeds on earth have been perpetrated in the name of conscience. Men have hated and murdered one another from a sense of duty.
TolstoyТолстой
Обыкновенно делают различие между разумом и совестью, говоря, что добрые дела важнее сильного мышления. Но таким разделением неразрывно соединенных сил души мы калечим нашу природу. Отнимите мысль от добродетели, что останется? Без силы мысли то, что мы называем совестью, вырождается в мечтания, преувеличение, оправдание зла. Самые жестокие дела на свете были совершены во имя совести. Люди ненавидели, убивали друг друга по долгу совести.
It is usual to make a distinction between reason and conscience, saying that good deeds are more important than powerful thinking. But by such a division of the inseparably united powers of the soul we cripple our nature. Take thought away from virtue, and what will remain? Without the power of thought, what we call conscience degenerates into fancies, exaggeration, the justification of evil. The cruelest deeds in the world have been done in the name of conscience. People have hated and killed one another as a duty of conscience.
From On the Elevation of the Laboring Classes · reworded by Tolstoy .
Channing’s own wordsIt is common to distinguish between the intellect and the conscience, between the power of thought and virtue, and to say that virtuous action is worth more than strong thinking. But we mutilate our nature by thus drawing lines between actions or energies of the soul, which are intimately, indissolubly bound together.
Take away thought from virtue, and what remains worthy of a man ?
Without power of thought, what we call conscientiousness, or a desire to do right, shoots out into illusion, exaggeration, pernicious excess. The most cruel deeds on earth have been perpetrated in the name of conscience. Men have hated and murdered one another from a sense of duty.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures, Boston, 1840), in The Works of William E. Channing (Boston: American Unitarian Association, 1890), Pp. 43–44, in the account of the first element of elevation, 'Force of Thought exerted for the acquisition of truth'.
Shortened, and changed at one word that counts. 'the intellect and the conscience, between the power of thought and virtue' becomes 'reason and conscience'; 'virtuous action is worth more than strong thinking' becomes 'good deeds are more important than strong thinking'. Six sentences in the middle (the head and the heart, conscience as 'a wise discernment of the right', virtue as more than blind instinct) are left out. 'what remains worthy of a man?' becomes 'what will remain?'. 'what we call conscientiousness, or a desire to do right' becomes 'what we call conscience', and 'shoots out into illusion, exaggeration, pernicious excess' becomes 'degenerates into fancies, exaggeration, the justification of evil' (оправдание зла). 'from a sense of duty' becomes 'from the duty of conscience' (по долгу совести). The 1884 London scans read 'c>n earth' and 'e.xaggeration' here; the Boston printing of 1890 is cited. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.
An action that gains honor “by its regard to things that are to come” becomes one that is the more honorable “the more remote its consequences”: Ruskin measures an act by the doer’s regard for the future, Tolstoy by how far its effects reach.
Original
Every human action gains in honor, in grace, in all true magnificence, by its regard to things that are to come.
TolstoyТолстой
Каждый человеческий поступок тем почетнее, лучше и великолепнее, чем отдаленнее его последствия.
Every human act is the more honorable, the better, and the more magnificent, the more remote its consequences.
From The Seven Lamps of Architecture · reworded by Tolstoy .
John Ruskin’s own wordsEvery human action gains in honor, in grace, in all true magnificence, by its regard to things that are to come.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКаждый человеческий поступок тем почетнее, лучше и великолепнее, чем больше он делается в виду будущего.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Seven Lamps of Architecture (1849), ch. VI 'The Lamp of Memory', Opening of § X.
Changed in what an act is measured by. Ruskin's action 'gains in honor, in grace, in all true magnificence, by its regard to things that are to come'; in the Circle it is 'the more honourable, better and more magnificent, the more distant its consequences' (чем отдаленнее его последствия). Ruskin measures an act by the doer's regard for the future, the Circle by how far its effects reach. The 1903 version (Thoughts of Wise Men, 9 February) is close to Ruskin, 'the more it is done with a view to the future' (чем больше он делается в виду будущего), and goes on with his next sentence. 'In grace' becomes 'better'. It stands a few lines after the sentence Tolstoy gives as 4-15.7. No printable.
That man is to be used by no one “as a mere instrument, but is always to be regarded as an end” becomes “No man can be either an instrument or an end”: “mere” is lost, and the end Kant requires is denied; “equal” is added to the respect owed to all.
Original · translated by J. W. Semple
Every man may justly pretend to be reverenced by his fellows, and he ought in turn to accord to them his.
neither by others nor by himself, as a mere instrument, but is always to be regarded as an end ;
And as he cannot dispose of himself for any price (which would be subversive of his own self-reverence), neither is he at liberty to derogate from the equally necessary self-reverence of others as men,
TolstoyТолстой
Всякий человек может требовать уважения к себе и точно так же должен уважать ближнего.
Ни один человек не может быть ни орудием, ни целью. В этом состоит его достоинство. И как он не может располагать собою ни за какую цену (что было бы противно его достоинству), так же не имеет он права отступать от обязательного, равного уважения ко всем людям, т. е. он обязан в действительности признавать достоинство человеческого звания в каждом человеке и потому должен выражать это уважение по отношению к каждому человеку.
Every man may demand respect for himself, and in just the same way he must respect his neighbor.
No man can be either an instrument or an end. Therein lies his dignity. And as he cannot dispose of himself at any price (which would be contrary to his dignity), so he has no right to depart from the obligatory, equal respect for all men; that is, he is bound in actual fact to recognize the dignity of the human station in every man, and must therefore show this respect toward every man.
Kant.
From Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre · reworded by Tolstoy .
Original · GermanEin jeder Mensch hat rechtmäßigen Anspruch auf Achtung von seinen Nebenmenschen, und wechselseitig ist er dazu auch gegen jeden anderen verbunden.
Die Menschheit selbst ist eine Würde; denn der Mensch kann von keinem Menschen (weder von anderen noch sogar von sich selbst) bloß als Mittel, sondern muß jederzeit zugleich als Zweck gebraucht werden, und darin besteht eben seine Würde (die Persönlichkeit), dadurch er sich über alle anderen Weltwesen, die nicht Menschen sind und doch ‚gebraucht werden können, mithin über alle Sachen erhebt.
Gleichwie er also sich selbst für keinen Preis weggeben kann (welches der Pflicht der Selbstschätzung widerstreiten würde), …
… d.i. er ist verbunden, die Würde der Menschheit an jedem anderen Menschen praktisch anzuerkennen; …
Source text: archive.orgIn English · J. W. Semple, 1836Every man may justly pretend to be reverenced by his fellows, and he ought in turn to accord to them his.
… neither by others nor by himself, as a mere instrument, but is always to be regarded as an end ; …
And as he cannot dispose of himself for any price (which would be subversive of his own self-reverence), neither is he at liberty to derogate from the equally necessary self-reverence of others as men, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 38, Akademie-Ausgabe vol. VI, p. 462; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 321; Semple (1871), Sec. 38, pp. 281–282.
Kant's section, shortened and changed. Kept: every man may rightly claim respect from his fellow men and is bound to respect every other; as he cannot give himself away for any price, he may not act against the respect due to others, and is bound to recognize the dignity of humanity in every other man in practice. Changed: Kant's “man can be used by no man (neither by others nor even by himself) merely as a means, but must always be used at the same time as an end, and in this his dignity consists” (bloß als Mittel, sondern muß jederzeit zugleich als Zweck gebraucht werden) becomes «Ни один человек не может быть ни орудием, ни целью. В этом состоит его достоинство» (no man can be either an instrument or an end; in this his dignity consists): “merely” is lost and the end, which Kant requires, is denied; Kant's “duty of self-esteem” (Pflicht der Selbstschätzung) becomes «его достоинству» (his dignity); “the equally necessary self-esteem of others as men” becomes «обязательного, равного уважения ко всем людям» (the obligatory, equal respect for all people), adding “equal”; and «звания» (rank, calling) is added to “the dignity of humanity”. Left out: that by his dignity man raises himself above all other beings in the world, which can be used, and so above all things. Not in Richter's Kant-Aussprüche (searched for Nebenmenschen, Mittel, Würde); how it reached Tolstoy is not known. Semple's translation was first printed in 1836; the saved text is Calderwood's edition of 1871.
George’s “protectionist professions of concern for labor” become the discourses of “those in authority” on the good of the working people, so the tone of patronage is laid on those who govern; “it is always assumed” becomes “we are told.”
Original
There runs through protectionist professions of con- cern for labor a tone of condescending patronage more insulting to men who feel the true dignity of labor than frankly expressed contempt could be — an assumption that pauperism is the natural condition of labor, to which it must everywhere fall unless benevolently pro- tected.
It is never intimated that the land-owner or the capitalist needs protection.
They, it is always as- sumed, can take care of themselves.
TolstoyТолстой
В своих рассуждениях о благе трудящихся представители власти впадают в тон снисходительного покровительства. Людей, сознающих истинное достоинство труда, этот тон оскорбляет более, чем могло бы их оскорбить открыто выраженное презрение. Во всех изъявлениях их сочувствия слышится признание, что нищета есть естественное состояние трудящихся, в которое они должны впадать всюду, где им благосклонно не покровительствуют. Никто и вида не показывает, чтобы землевладельцы или капиталисты нуждались в покровительстве. Они, говорят нам, могут сами позаботиться о себе; лишь бедным рабочим надо покровительствовать.
In their discourses on the good of the working people, those in authority fall into a tone of condescending patronage. People who are conscious of the true dignity of labor are offended by this tone more than they could be offended by openly expressed contempt. In all their expressions of sympathy one hears the admission that poverty is the natural condition of the working people, into which they must sink wherever they are not graciously patronized. No one gives the least sign of thinking that landowners or capitalists need patronage. They, we are told, can take care of themselves; it is only the poor workers who must be patronized.
From Protection or Free Trade · reworded by Tolstoy .
Henry George’s own wordsThere runs through protectionist professions of concern for labor a tone of condescending patronage more insulting to men who feel the true dignity of labor than frankly expressed contempt could be — an assumption that pauperism is the natural condition of labor, to which it must everywhere fall unless benevolently protected.
It is never intimated that the land-owner or the capitalist needs protection.
They, it is always assumed, can take care of themselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), the paragraph after the one on the 'protection' of the masses.
Changed in whom it speaks of. George's 'protectionist professions of concern for labor' become the reasonings of 'the representatives of power' about the welfare of the workers (В своих рассуждениях о благе трудящихся представители власти), so the tone of patronage is laid on those who govern. Otherwise close: the tone of condescending patronage, more insulting to those who feel the true dignity of labour than open contempt; pauperism taken for the natural condition of labour unless 'benevolently protected'; no one supposes that landowners or capitalists need protection; only the poor workingman must be protected. 'It is always assumed' becomes 'we are told' (говорят нам). In the Circle this paragraph comes first and George's paragraph before it second (4-16.3). The Jubilee list names S. D. Nikolaev's Russian, «Покровительство отечественной промышленности или свобода торговли?» (Posrednik, 1904). No printable.
Translation note. «Покровительство» means both “patronage” and “protection”, and the English follows Henry George: “patronage” here, as in his own words, and “protection” in entry 3.
“The pretense of tyranny” becomes “a pretext for violence,” and George’s examples, slavery and British rule in Ireland, are left out.
Original
The protection of the masses has in all times been the pretense of tyranny — the plea of monarchy, of aristocracy, of special privilege of every kind.
But, whether under a monarchy or under a re- public, is there an instance in the history of the world in which the " protection " of the laboring masses has not meant their oppression ?
The protection that those who have got the law-making power into their hands have given to labor, has at best always been the pro- tection that man gives to cattle — he protects them that he may use and eat them.
TolstoyТолстой
Покровительство массам во все времена было предлогом к насилию — оправданием монархии, аристократии и преимуществ разного рода. Но есть ли хоть один пример в истории мира, когда, при монархическом ли, при республиканском ли правлении, покровительство рабочим массам не означало бы их угнетения? Покровительство, какое оказывали трудящимся люди, державшие в своих руках законодательную власть, в лучших случаях было лишь покровительством, какое человек оказывает скотине. Он покровительствует ей, чтобы пользоваться затем ее силой и мясом.
The protection of the masses has in all ages been a pretext for violence — the justification of monarchy, of aristocracy, and of privileges of every kind. But is there a single example in the history of the world when, whether under monarchical or under republican government, the protection of the working masses has not meant their oppression? The protection extended to the working people by those who held the lawmaking power in their hands has at best been only the protection that a man extends to cattle. He protects them so as to make use of their strength and their flesh afterward.
From Protection or Free Trade · reworded by Tolstoy .
Henry George’s own wordsThe protection of the masses has in all times been the pretense of tyranny — the plea of monarchy, of aristocracy, of special privilege of every kind.
But, whether under a monarchy or under a republic, is there an instance in the history of the world in which the " protection " of the laboring masses has not meant their oppression ?
The protection that those who have got the law-making power into their hands have given to labor, has at best always been the protection that man gives to cattle — he protects them that he may use and eat them.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), on the word 'protection'.
Shortened, with one word changed in sense. George's 'the pretense of tyranny' becomes 'a pretext for violence' (предлогом к насилию). Tolstoy leaves out George's two examples: the slave owners who 'justified slavery as protecting the slaves', and British misrule in Ireland, 'upheld on the ground that it is for the protection of the Irish'. 'He protects them that he may use and eat them' becomes 'He protects it in order then to use its strength and its meat' (силой и мясом). The rest is close. In the Circle this paragraph follows George's next one (4-16.2). No printable.
Pascal’s opening, “The world is a good judge of things, for it is in natural ignorance,” is reversed: people “cannot know and understand everything,” “and so their judgments about many things are wrong”; the thought grows to about four times its length. †
Original · translated by W. F. Trotter
The world is a good judge of things, for it is in natural ignorance, which is man's true state.
Those between the two, who have departed from natural ignorance and not been able to reach the other, have some smattering of this vain knowledge, and pretend to be wise. These trouble the world, and are bad judges of everything.
TolstoyТолстой
Люди не могут знать и понимать всего того, что делается на свете, и потому суждения их о многих вещах неверны. Неведение человека бывает двоякое: одно неведение есть чистое, природное неведение, в котором люди рождаются; другое неведение — так сказать, неведение истинно-мудрого. Когда человек изучит все науки и узнает всё то, что люди знали и знают, то он увидит, что эти знания, все вместе взятые, так ничтожны, что по ним нет возможности действительно понять мир божий, и он убедится в том, что ученые люди, в сущности, всё также ничего не знают, как и простые, неученые. Но есть люди верхогляды, которые кое-чему поучились, нахватались верхушек разных наук и зазнались. Они ушли от природного неведения, но не успели дойти до истинной мудрости тех ученых, которые поняли несовершенство и ничтожество всех человеческих знаний. Эти-то люди, считающие себя умниками, и мутят мир. Они обо всем судят самоуверенно и опрометчиво и, разумеется, постоянно ошибаются. Они умеют бросать пыль в глаза, и часто люди к ним относятся с уважением, но простой народ их презирает, видя их бесполезность; они же презирают народ, считая его невежественным.
People cannot know and understand everything that goes on in the world, and so their judgments about many things are wrong. Man’s ignorance is of two kinds: one is the pure, natural ignorance in which people are born; the other is, so to speak, the ignorance of the truly wise. When a man has studied all the sciences and learned all that people have known and know, he will see that all this knowledge taken together is so paltry that it gives no means of truly understanding God’s world, and he will be convinced that learned people, in essence, know nothing, just as simple, unlearned people know nothing. But there are dabblers who have learned a little something, snatched up smatterings of various sciences, and grown conceited. They have left natural ignorance behind, but have not managed to reach the true wisdom of those learned men who have understood the imperfection and paltriness of all human knowledge. It is these very people, who think themselves clever, who trouble the world. They judge everything self-assuredly and rashly and, of course, are constantly mistaken. They know how to throw dust in people’s eyes, and people often treat them with respect, but the common people despise them, seeing their uselessness; and they in turn despise the people, thinking them ignorant.
From Pensées · reworded by Tolstoy .
Original · FrenchLes sciences ont deux extrémités qui se touchent ; la première est la pure ignorance naturelle où se trouvent tous les hommes en naissant, l'autre extrémité est celle où arrivent les grandes âmes, qui, ayant parcouru tout ce que les hommes peuvent savoir, trouvent qu'ils ne savent rien et se rencontrent en cette même ignorance d'où ils étaient partis …
… ont quelque teinture de cette science suffisante …
… et font les entendus ; ceux-là troublent le monde, et jugent mal de tout. Le peuple et les habiles composent le train du monde ; ceux-là le méprisent et sont méprisés.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The world is a good judge of things, for it is in natural ignorance, which is man's true state.
Those between the two, who have departed from natural ignorance and not been able to reach the other, have some smattering of this vain knowledge, and pretend to be wise. These trouble the world, and are bad judges of everything.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНеведение человека бывает двоякое: одно неведение есть чистое, природное неведение, в котором люди рождаются; другое неведение, так сказать, неведение истинно мудрого.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 327 (Section V); Trotter 327.
B. 327, expanded to about four times its length and its opening reversed. Pascal begins 'Le monde juge bien des choses, car il est dans l'ignorance naturelle' (the world judges many things well, being in natural ignorance); the version begins «Люди не могут знать и понимать всего … и потому суждения их о многих вещах неверны» ('people cannot know everything, and so their judgments on many things are wrong'). The two ignorances follow Pascal; the learned ignorance is enlarged (all knowledge 'so slight that it cannot make God's world understood'). Pascal's 'quelque teinture de cette science suffisante, et font les entendus' becomes the «верхогляды» who 'snatched the tops of the sciences and grew conceited'; 'ceux-là troublent le monde' is kept («и мутят мир»), with judging rashly and throwing dust in people's eyes added. 'Ceux-là le méprisent et sont méprisés' becomes «простой народ их презирает, видя их бесполезность; они же презирают народ». Pascal's close, 'Ils jugent mal de toutes choses, et le monde en juge bien', is dropped. The Circle repeats Tolstoy's 1903 text with «неведение —» for «неведение,», «истинно-мудрого», and two commas; his source for that book was Orlov's Pascal (1889), not found online.
“The variable meaning of words” becomes “a vague, shifting meaning,” and the comfortable and “ofttimes reasonable” “I do not know” becomes “for the most part, indifferent.” *
Original · translated by E. F. Goerwitz
The methodical talk of learned institutions is often simply an agreement to beg a question which is difficult to solve, by the variable meaning of words. For we seldom hear at academies the comfortable and ofttimes reasonable " I do not know."
TolstoyТолстой
Методическая болтовня высших училищ зачастую есть только общее соглашение уклоняться от решения трудно разрешимых вопросов, придавая словам неясный, изменчивый смысл, потому что удобное и большей частью равнодушное «не знаю» неохотно выслушивается в академиях.
The methodical chatter of the higher schools is often only a general agreement to evade the resolution of hard questions by giving words a vague, shifting meaning, because the convenient and, for the most part, indifferent “I do not know” is heard unwillingly in the academies.
Kant.
From Träume eines Geistersehers, erläutert durch Träume der Metaphysik · reworded by Tolstoy .
Original · GermanDas methodische Geschwätz der hohen Schulen ist oftmals nur ein Einverständnis, durch veränderliche Wortbedeutungen einer schwer zu lösenden Frage auszuweichen, weil das bequeme und mehrenteils vernünftige: ich weiß nicht, auf Akademien nicht leichtlich gehört wird.
Source text: archive.orgIn English · E. F. Goerwitz, 1900The methodical talk of learned institutions is often simply an agreement to beg a question which is difficult to solve, by the variable meaning of words. For we seldom hear at academies the comfortable and ofttimes reasonable " I do not know."
Source text: archive.orgTolstoy’s own version · Путь жизниМетодическая болтовня высших училищ зачастую есть только общее соглашение уклоняться от решения трудно разрешимых вопросов, придавая словам изменчивый смысл, потому что удобное и большей частью разумное «не знаю» неохотно выслушивается в академиях.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part I, ch. 1, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 6 (Richter's register: Hartenstein II, 327); Goerwitz (1900), Part I, ch. I, p. 41.
Kant's sentence, with one word reversed. Kant: the methodical chatter of the universities is often only an agreement to evade a hard question by shifting meanings of words, because the comfortable and “mostly reasonable” (mehrenteils vernünftige) “I do not know” is not readily heard in academies. The Circle has «удобное и большей частью равнодушное «не знаю»» (the comfortable and mostly indifferent “I don't know”), and adds «неясный» (unclear) to the “shifting” meanings. In «Путь жизни» (the tolstoy block) the same translation reads «большей частью разумное» (mostly reasonable), Kant's word, and has «изменчивый смысл» without «неясный»; so «равнодушное» is probably a misreading or slip in the Circle.
Translation note. Kant wrote “for the most part reasonable” (vernünftige), and The Path of Life prints this translation with «разумное», “reasonable”; the Circle’s «равнодушное», “indifferent”, is probably a misreading.
Thoreau’s simile is turned to another subject: “Humility like darkness reveals the heavenly lights” becomes “As the darkness of night reveals the lights of heaven, so suffering alone reveals the full meaning of life,” and humility is gone.
Original
Humility like darkness reveals the heavenly lights. The shadows of poverty and meanness gather around us, “and lo! creation widens to our view.”
TolstoyТолстой
Как мрак ночи открывает небесные светила, так только страдания открывают всё значение жизни.
As the darkness of night reveals the lights of heaven, so suffering alone reveals the full meaning of life.
From Walden · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayHumility, like darkness, reveals the heavenly lights.
Source text: archive.orgThoreau’s own wordsHumility like darkness reveals the heavenly lights. The shadows of poverty and meanness gather around us, “and lo! creation widens to our view.”
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Walden (1854), ch. XVIII 'Conclusion', After 'Do not seek so anxiously to be developed, to subject yourself to many influences to be played on; it is all dissipation'.
Thoreau's simile turned to another subject. 'Humility like darkness reveals the heavenly lights' becomes 'As the darkness of night reveals the heavenly lights (небесные светила), so only sufferings reveal the whole meaning of life': the heavenly lights and the darkness are Thoreau's, the sufferings and the meaning of life Tolstoy's, and humility is gone. Thoreau's next sentence, on the shadows of poverty and meanness, may have suggested the sufferings. The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.
“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. †
Original
A 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.
TolstoyТолстой
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.
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 .
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.
Emerson’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.” †
Original
And 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!
TolstoyТолстой
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».
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 .
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.
Virtue “planted firm with very deep roots” (in Ramage, whom Tolstoy follows, “fixed with deep roots”) becomes virtue that “is clear,” and that it “can never be moved from its position” is left out.
Original · translated by C. D. Yonge
Although all other things are uncertain, fleeting, transitory; virtue alone is planted firm with very deep roots; it can not be undermined by any violence; it can never be moved from its position.
TolstoyТолстой
Всё неопределенно, туманно и мимолетно, одна добродетель и ясна и не может быть сокрушена никаким насилием.
Everything is uncertain, hazy, and fleeting; virtue alone is clear and cannot be shattered by any violence.
From Philippicae · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsQuanquam omnia alia incerta sunt, caduca, mobilia: …
… virtue alone is fixed with deep roots; it can neither be destroyed by any violence or moved from its place.
Source text: archive.orgOriginal · LatinNam cum alia omnia falsa, incerta sint, caduca, mobilia, virtus est una altissimis defixa radicibus; quae numquam vi ulla labefactari potest, numquam demoveri loco.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1903Although all other things are uncertain, fleeting, transitory; virtue alone is planted firm with very deep roots; it can not be undermined by any violence; it can never be moved from its position.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Philippicae, IV.13 (Philip. iv. 5 in Ramage).
Tolstoy follows Ramage's English: "Though all other things are uncertain, evanescent, and ephemeral, virtue alone is fixed with deep roots; it can neither be destroyed by any violence or moved from its place" (the scan reads "ephemei^"). «неопределенно, туманно и мимолетно» are Ramage's three adjectives, and «не может быть сокрушена никаким насилием» is his "destroyed by any violence". Tolstoy changes "fixed with deep roots" (altissimis defixa radicibus) to «ясна» (clear), leaves out "moved from its place", and drops the setting: Cicero is urging the Roman people to keep the courage their ancestors left them, by which they conquered Italy and destroyed Carthage. Yonge's English, from the modern Latin text («Nam cum alia omnia falsa, incerta sint»), has "uncertain, fleeting, transitory".
“Le torrent de la mode et le jeu de l’intrigue,” fashion and intrigue, which spread “la secte philosophique,” become “people’s cunning tricks,” and “La raison prend à la longue le pli que le cœur lui donne,” in the long run reason takes the fold the heart gives it, becomes “Reason always submits to what the heart demands.”
Original · French
Alors, saisi de respect, il s'arrête et ne touche point au voile, content de savoir que l'Etre immense est dessous.
Tous les peuples de la terre connoissent et adorent Dieu, et, quoique chacun l'habille à sa mode, sous tous ces vétemens divers on trouve pourtant toujours Dieu.
Il peut arriver, j'en conviens, que le torrent de la mode et le jeu de l'intrigue étendent la secte philosophique, et persuadent un moment à la multitude qu'elle ne croit plus en Dieu; mais cette mode passagère ne peut durer, et comme qu'on s'y prenne il faudra toujours à la longue un Dieu à l'homme.
La raison prend à la longue le pli que le cœur lui donne
TolstoyТолстой
Человек разумный и скромный, с развитым, но ограниченным умом, чувствует свои пределы и не выходит из них и в этих пределах находит понятие своей души и своего творца, сознавая невозможность довести эти понятия до полной ясности и созерцать их так, как только чистый дух мог бы созерцать их. Он с покорностью останавливается перед ними и не дотрагивается до покрова, удовлетворяясь сознанием того, что стоит перед высоким существом. До этого предела только полезна и нужна философия. То, что сверх этого, есть праздные отвлеченности, не свойственные человеку, от которых воздерживается разумный человек и которые чужды человеку толпы.
Все народы мира знают и чтут бога; хотя каждый одевает его по-своему, но под всеми этими одеждами всё тот же бог.
Избранное меньшинство с более высокими требованиями учения, не удовлетворяясь данными простого здравого смысла, ищет бога более отвлеченного. Я не осуждаю этих людей. Но оно неправо, если, становясь на место всего человечества, это меньшинство утверждает, что бог скрыт от людей, потому что оно не видит его. Я признаю, что может случиться, что хитрые проделки людей могут на время убедить большинство, что нет бога, но эта мода не может продолжаться. И так или иначе, человек будет всегда нуждаться в боге. Если бы, противно закону природы, божество проявилось бы нам с еще большей очевидностью, я уверен, что люди, противные богу, придумали бы новые тонкости, чтобы отрицать его. Разум всегда подчиняется тому, чего требует сердце.
A reasonable and modest man, with a developed but limited mind, feels his limits and does not go beyond them, and within these limits he finds the idea of his soul and of his Creator, conscious of the impossibility of bringing these ideas to full clarity and of contemplating them as only a pure spirit could contemplate them. He stops before them in submission and does not touch the veil, content with the consciousness that he stands before a lofty being. Only up to this limit is philosophy useful and needed. Beyond it lie idle abstractions, not proper to man, from which the reasonable man abstains and which are foreign to the man of the crowd.
All the peoples of the world know and honor God; though each clothes him in its own way, beneath all these garments it is still the same God.
A chosen minority, with higher demands of learning, not satisfied with what plain common sense provides, seeks a more abstract God. I do not condemn these people. But this minority is wrong if, putting itself in the place of all humanity, it asserts that God is hidden from people because it does not see him. I admit that it may happen that people’s cunning tricks convince the majority for a time that there is no God, but this fashion cannot last. And one way or another, man will always need God. If, contrary to the law of nature, the Deity revealed himself to us still more plainly, I am sure that men opposed to God would invent new subtleties to deny him. Reason always submits to what the heart demands.
From Lettre à M. de Franquières · reworded by Tolstoy .
Original · FrenchAlors, saisi de respect, il s'arrête et ne touche point au voile, content de savoir que l'Etre immense est dessous.
Tous les peuples de la terre connoissent et adorent Dieu, et, quoique chacun l'habille à sa mode, sous tous ces vétemens divers on trouve pourtant toujours Dieu.
Il peut arriver, j'en conviens, que le torrent de la mode et le jeu de l'intrigue étendent la secte philosophique, et persuadent un moment à la multitude qu'elle ne croit plus en Dieu; mais cette mode passagère ne peut durer, et comme qu'on s'y prenne il faudra toujours à la longue un Dieu à l'homme.
La raison prend à la longue le pli que le cœur lui donne …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Lettre à M. de Franquières (15 January 1769), § 9; printed in P.-M. Masson's critical edition of La Profession de foi du vicaire savoyard (Fribourg and Paris, 1914), Appendices, V, pp. 518–519.
Most of § 9 of the letter, in order. Rousseau's opening contrast (the savage who does not know God and does not offend him, the philosopher who subtilizes until he knows nothing) and his sentence on the ordinary man who 'compose les dix-neuf vingtièmes du genre humain' and sings the psalm 'Cœli enarrant' are left out. Masson's text reads 'raisonnable et modéré', recording 'modeste' in his apparatus; Tolstoy's «разумный и скромный» answers to 'modeste'. Changed in sense: 'le torrent de la mode et le jeu de l'intrigue étendent la secte philosophique' (fashion and intrigue spread the philosophic sect) becomes «хитрые проделки людей» ('people's cunning tricks'); 'dans le nouveau Lycée on n'augmentât en même raison de subtilité pour la nier' (the new Lyceum, Rousseau's name for the philosophes, would grow subtler in proportion) becomes «люди, противные богу, придумали бы новые тонкости» ('people opposed to God would invent new subtleties'); 'La raison prend à la longue le pli que le cœur lui donne' (in the long run reason takes the fold the heart gives it) becomes «Разум всегда подчиняется тому, чего требует сердце» ('reason always submits to what the heart requires'). The saved text is an OCR of Masson's edition; 'vétemens' is its reading. No English translation of the letter is saved.
“Der Glaube an einen Gott ist Instinct,” belief in a God is instinct, loses “is instinct,” and the belief “zur innern Wohlgestalt des Erkenntnißvermögens unentbehrlich,” indispensable to the inner soundness of the faculty of knowledge, becomes “necessary for a rational life.”
Original · German
Der Glaube an einen Gott iſt Sue ſtinct, er iſt dem Menſchen naturlich,
wie das Gehen auf zwey Beinen;
aber in der Regel iſt er da, und iſt zur innern Wohlgeſtalt
des Erkenntnißvermoͤgens unentbehrlich.
TolstoyТолстой
Вера в бога так же свойственна природе человека, как способность его ходить на двух ногах; вера эта может у некоторых людей видоизменяться и даже совсем заглохнуть, но, как общее правило, она существует и необходима для разумной жизни.
Faith in God is as proper to the nature of man as his ability to walk on two legs; in some people this faith may change its form and even die out altogether, but as a general rule it exists and is necessary for a rational life.
From Vermischte Schriften, vol. II · reworded by Tolstoy .
Original · GermanDer Glaube an einen Gott iſt Sue ſtinct, er iſt dem Menſchen naturlich, …
… wie das Gehen auf zwey Beinen; …
… aber in der Regel iſt er da, und iſt zur innern Wohlgeſtalt …
… des Erkenntnißvermoͤgens unentbehrlich.
Source text: archive.orgTolstoy’s own version · Путь жизниЧеловеку так же нельзя не верить в бога, как нельзя не ходить на двух ногах; вера эта может у людей меняться, может и вовсе заглохнуть, но без этой веры человек не может понимать самого себя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. II (1801), Bemerkungen vermischten Inhalts, 3: Moralische Bemerkungen, Vermischte Schriften II (Göttingen, 1801), Moralische Bemerkungen (pp. 120–136), p. 127.
A free version, as «По Лихтенбергу» says. Lichtenberg: “Belief in a God is instinct; it is natural to man, like walking on two legs; in some it is modified, in some even stifled; but as a rule it is there, and it is indispensable to the inner well-formedness of the faculty of knowledge” (zur innern Wohlgestalt des Erkenntnißvermögens unentbehrlich). Tolstoy drops “is instinct” and ends «она существует и необходима для разумной жизни» (it exists and is necessary for a rational life): the soundness of the faculty of knowledge becomes rational life. He changed the end twice more: «На каждый день», 4 February, no. 6, «необходима для понимания человеком своей жизни» (necessary for man's understanding of his life), and «Путь жизни» (the tolstoy block), «без этой веры человек не может понимать самого себя» (without this belief man cannot understand himself). The OCR garbles “Instinct” («Sue ſtinct») and two places in the sentence, so it is excerpted in four pieces. Tolstoy's listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), is mis-scanned on archive.org (December's finding), so the first edition of the Vermischte Schriften (Göttingen, 1800) stands in for it; the Jubilee vol. 42 commentary records that on 20 February 1905 Tolstoy and F. A. Strakhov corrected the Circle's Lichtenberg thoughts, Tolstoy dictating his own translation of some. No public-domain English was found.
Recreations that “sind allein dauerhaft und von echtem Geschmacke,” alone are lasting and of true taste, become recreations that “are truly pleasant and beneficial”: usefulness is added.
Original · German
Das arkadische Schäferleben und unser geliebtes Hof- leben ist beides abgeschmackt und unnatürlich, obzwar anlockend. Denn niemals kann wahres Vergnügen da stattfinden, wo man es zur Beschäftigung macht. Die Erholungen von einer Beschäftigung, die selten, aber kurz und ohne Zurüstung sind, sind allein dauerhaft und von echtem Geschmacke.
TolstoyТолстой
Жизнь аркадских пастушков и наша возлюбленная придворная жизнь обе нелепы и неестественны, хотя и привлекательны. Ибо никогда не может быть истинного удовольствия там, где удовольствия превращаются в занятия. Только отдохновения от занятий, редкие и краткие и без подготовки, бывают истинно приятны и полезны.
The life of Arcadian shepherds and our beloved court life are both absurd and unnatural, though attractive. For there can never be true pleasure where pleasures turn into occupations. Only respites from occupation, rare and brief and unprepared, are truly pleasant and beneficial.
Kant.
From Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen · reworded by Tolstoy .
Original · GermanDas arkadische Schäferleben und unser geliebtes Hofleben ist beides abgeschmackt und unnatürlich, obzwar anlockend. Denn niemals kann wahres Vergnügen da stattfinden, wo man es zur Beschäftigung macht. Die Erholungen von einer Beschäftigung, die selten, aber kurz und ohne Zurüstung sind, sind allein dauerhaft und von echtem Geschmacke.
Source text: archive.orgTolstoy’s own version · На каждый деньЖизнь аркадских пастушков и наша возлюбленная придворная жизнь обе нелепы и неестественны, хотя и привлекательны. Ибо никогда не может быть истинного удовольствия там, где удовольствия превращаются в занятия. Только отдохновения от занятия, редкие и краткие и без подготовки, бывают прочны и отличаются истинным вкусом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen (Fragmente aus dem Nachlasse), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 58; Richter's register: Fragmente, Hartenstein VIII, 628.
Kant's note, close until its last words. Kept: the Arcadian shepherd's life and our beloved court life are both tasteless and unnatural, though alluring, for true pleasure can never be found where one makes it an occupation; recreations from an occupation that are rare, short, and unprepared. Changed: Kant says such recreations “alone are lasting and of true taste” (sind allein dauerhaft und von echtem Geschmacke); the Circle has «бывают истинно приятны и полезны» (are truly pleasant and useful), adding usefulness. In «На каждый день» (the tolstoy block) the same translation ends «бывают прочны и отличаются истинным вкусом» (are lasting and of true taste), Kant's words. «Abgeschmackt» (tasteless, absurd) is «нелепы» (absurd). No public-domain English was found.
“Destroy both soul and body in hell” loses “in hell,” so no place of punishment is named.
Original · translated by King James Version
What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
TolstoyТолстой
Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
И не бойтесь убивающих тело, души же не могущих убить; а бойтесь более того, кто может и душу и тело погубить.
What I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.
And do not fear those who kill the body but cannot kill the soul; rather, fear him who can destroy both soul and body.
From Matthew · reworded by Tolstoy .
The Russian Bible (Synodal translation)Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
И не бойтесь убивающих тело, души́ же не могущих убить; а бойтесь более Того, Кто может и душу и тело погубить в геенне.
Source text: ru.wikisource.orgIn English · King James Version, 1611What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Matthew, 10:27–28.
The Synodal text, with the last words of verse 28, «в геенне» ("in hell" in the KJV; Greek ἐν γεέννῃ), left out: the one to be feared is he who can destroy both soul and body, and no place of punishment is named. The divine pronouns are in lower case («того, кто»). Otherwise word for word.
Translation note. The KJV ends verse 28 “but rather fear him which is able to destroy both soul and body in hell”; Tolstoy leaves out “in hell”.
Doing what “my nature now wills me to do” becomes remaining “true to my own disposition,” a disposition “such as, in my opinion, is proper to man.”
Original · translated by George Long
Does another do me wrong? Let him look to it. He has his own disposition, his own activity.
I now have what the universal nature now wills me to have; and I do what my nature now wills me to do.
TolstoyТолстой
Если меня кто оскорбил, это — его дело, такова его наклонность, таков его нрав; у меня свой нрав, — такой, какой, по моему мнению, свойственен человеку, и я останусь в своих поступках верен своему нраву.
If anyone has insulted me, that is his affair; such is his inclination, such is his disposition; I have my own disposition — such as, in my opinion, is proper to man — and in my actions I will remain true to my own disposition.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἌλλος ἁμαρτάνει τι εἰς ἐμέ; ὄψεται· ἰδίαν ἔχει διάθεσιν, ἰδίαν ἐνέργειαν.
… ἐγὼ νῦν ἔχω, ὅ με θέλει νῦν ἔχειν ἡ κοινὴ φύσις, καὶ πράσσω, ὅ με νῦν πράσσειν θέλει ἡ ἐμὴ φύσις.
Source text: raw.githubusercontent.comIn English · George Long, 1862Does another do me wrong? Let him look to it. He has his own disposition, his own activity.
I now have what the universal nature now wills me to have; and I do what my nature now wills me to do.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли меня кто оскорбил, это — его дело, такова его наклонность, таков его нрав; у меня свой нрав, такой, какой мне дан от природы, и я останусь в своих поступках верен своей природе.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, V.25.
From Thoughts of Wise Men (1903), October 8, reworded in its second half. Marcus: "Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature now wills me to have; and I do what my nature now wills me to do." The first half is kept («это — его дело, такова его наклонность, таков его нрав»). The universal nature drops out, and Marcus's "my nature" becomes, in 1903, «такой, какой мне дан от природы ... верен своей природе» (such as was given me by nature ... true to my nature), and in the Circle «такой, какой, по моему мнению, свойственен человеку ... верен своему нраву» (such as, in my opinion, is proper to a human being ... true to my disposition). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
“Do what thou dost” becomes “Do what ought to be done,” which makes it a matter of duty, and “be strong, be brave” is left out.
Original
“Eat not thy heart,’ the Sages said; “nor mourn the Past, the buried Past ;” Do what thou dost, be strong, be brave; and, like the Star, nor rest nor haste.
TolstoyТолстой
«Не разъедай своего сердца, — говорят мудрецы, — не оплакивай прошлого, похороненного прошлого». Делай то, что должно, и, как звезда, не отдыхай и не спеши.
“Do not eat away your heart,” say the sages, “do not mourn the past, the buried past.” Do what ought to be done, and, like a star, neither rest nor hurry.
Hadji Abdul Gezdi [Richard F. Burton].
From The Kasîdah of Hâjî Abdû El-Yezdî · reworded by Tolstoy .
Hadji Abdul Gezdi’s own words“Eat not thy heart,’ the Sages said; “nor mourn the Past, the buried Past ;” Do what thou dost, be strong, be brave; and, like the Star, nor rest nor haste.
Source text: archive.orgThe Kasîdah of Hâjî Abdû el-Yezdî… when Richard Burton could secure any privacy, he composed …
… which was one of his Eastern noms-de-plume.
Do what thou dost, be strong, be brave ; and, like the Star, nor rest nor haste.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Kasîdah of Hâjî Abdû El-Yezdî (1880), p. 17 of the first edition (Part IX in later printings).
Burton's couplets, not faithful: 'Eat not thy heart, the Sages said; nor mourn the Past, the buried Past; Do what thou dost, be strong, be brave; and, like the Star, nor rest nor haste.' Tolstoy makes 'said' «говорят» (say), turns 'Do what thou dost' into «Делай то, что должно» (do what you ought), and leaves out 'be strong, be brave'. Burton's line bids a man put himself into whatever he does; Tolstoy's makes it duty. So no printable text. The Kasîdah is Burton's own poem, published in 1880 as a translation 'by his friend and pupil, F. B.'; the foreword to Mosher's edition (1898), quoting Lady Burton, says he composed it on the journey back from Mecca under 'one of his Eastern noms-de-plume'. «Гезди» renders 'el-Yezdî'. It postdates Conway (1874), and none of the saved anthologies has it; how it reached Tolstoy was not found.
Translation note. The name is given as Tolstoy wrote it, «Хаджи Абдул Гезди»: “Hâjî Abdû el-Yezdî” is the name under which Richard Burton published The Kasîdah (1880).
Lichtenberg’s promise that a rediscovery by one who has thought for himself will bear “das Zeichen des Eigenthümlichen,” the mark of what is one’s own, becomes “your discovery of what was discovered earlier will still be needed”: originality becomes usefulness.
Original · German
Menſch lebt allein, um ſein und feiner. Mitmenſchen Wohl fo fehr zu befördern, als es feine Kräfte. und feine Lage er— lauben. Hierin kuͤrzer zu ſeinem End— zweck zu gelangen, nuͤtzt er die Verſuche feiner Vorfahren. Er ſtudirt.
Ohne jene Abſicht ſtudiren, bloß um ſagen zu koͤnnen, was andere gethan haben, das heißt die letzte der Wiſſenſchaften treiben. Solche Leute ſind ſo wenig eigentliche Gelehrte, als Regiſter Bücher find.
Nicht bloß wiſſen, ſondern auch fuͤr die Nachwelt thun, was die Vorwelt fuͤr uns gethan hat, heißt ein Menſch ſeyn. Soll ich, um nichts noch einmal zu erfinden, was ſchon erfunden iſt, mein Leben uͤber der Gelehrten Geſchichte zubringen?
Sagt man doch Dinge vorſaͤtzlich zweymal, und man nimmt es einem nicht uͤbel, wenn nur die Einkleidung neu iſt. Haſt du ſelbſt gedacht, fo wird deine Erfindung einer ſchon erfundenen Sache gewiß alles mal das Zeichen des Eigenthuͤmlichen an ſich tragen.
TolstoyТолстой
Человек живет только для того, чтобы, насколько это позволяют его силы и его положение, содействовать благу своему и своих ближних. Чтобы скорее достигнуть при этом своей конечной цели, он пользуется опытом предшественников. Он учится.
Учиться помимо этой цели, просто для того, чтобы иметь возможность пересказать всё, что другие сделали, значит заниматься последней из наук. Такой человек так же мало может называться действительно ученым, как каталог — книгой. Быть человеком значит не только знать, но и делать для будущих поколений то же, что предшествовавшие сделали для нас. Неужели я должен проводить жизнь в изучении истории ученых только для того, чтобы не открыть снова того, что было уже открыто прежде? Повторяют же умышленно одну и ту же мысль дважды, и никакой беды в этом нет, — если она только выражена с новой стороны. Если ты думал сам, то твое открытие того, что раньше открыто, будет все-таки нужно.
Man lives only in order to further, as far as his powers and his position allow, his own good and that of his neighbors. To reach his final goal the sooner, he makes use of the experience of his predecessors. He learns.
To learn apart from this aim, simply in order to be able to retell all that others have done, is to pursue the lowest of the sciences. Such a man can no more be called truly learned than a catalog can be called a book. To be a man means not only to know but also to do for future generations what those who came before did for us. Must I really spend my life in the study of the history of the learned only so as not to discover again what was already discovered before? After all, people deliberately repeat the same thought twice, and there is no harm in it — so long as it is expressed from a new side. If you have thought for yourself, your discovery of what was discovered earlier will still be needed.
From Vermischte Schriften, vol. I · reworded by Tolstoy .
Original · GermanMenſch lebt allein, um ſein und feiner. Mitmenſchen Wohl fo fehr zu befördern, als es feine Kräfte. und feine Lage er— lauben. Hierin kuͤrzer zu ſeinem End— zweck zu gelangen, nuͤtzt er die Verſuche feiner Vorfahren. Er ſtudirt.
Ohne jene Abſicht ſtudiren, bloß um ſagen zu koͤnnen, was andere gethan haben, das heißt die letzte der Wiſſenſchaften treiben. Solche Leute ſind ſo wenig eigentliche Gelehrte, als Regiſter Bücher find.
Nicht bloß wiſſen, ſondern auch fuͤr die Nachwelt thun, was die Vorwelt fuͤr uns gethan hat, heißt ein Menſch ſeyn. Soll ich, um nichts noch einmal zu erfinden, was ſchon erfunden iſt, mein Leben uͤber der Gelehrten Geſchichte zubringen?
Sagt man doch Dinge vorſaͤtzlich zweymal, und man nimmt es einem nicht uͤbel, wenn nur die Einkleidung neu iſt. Haſt du ſelbſt gedacht, fo wird deine Erfindung einer ſchon erfundenen Sache gewiß alles mal das Zeichen des Eigenthuͤmlichen an ſich tragen.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, 6: Litterärische Bemerkungen, Vermischte Schriften I (Göttingen, 1800), pp. 237–238.
Lichtenberg's remark, sentence by sentence, with its first sentence left out and its last changed. Left out: “if our index-like learning now in fashion does not soon come to its winter standstill, there is much to fear” (Wenn unsere jetzt im Schwange gehende registerartige Gelehrsamkeit nicht bald zu ihrem Winterstillstand kommt). Kept closely: man lives only to further his own and his fellows' good as far as his powers and position allow; to reach that end sooner he uses his forebears' attempts; he studies; to study without that aim, only to be able to say what others have done, is to pursue the last of the sciences; such people are as little true scholars “as indexes are books” (als Register Bücher sind), «как каталог — книгой» (as a catalogue is a book) in Tolstoy; to do for posterity what the past did for us is to be a man; must I spend my life on the history of scholars so as not to invent again what is already invented; things are said twice on purpose when the dress is new. Changed: Lichtenberg's “if you have thought for yourself, your invention of a thing already invented will surely always bear the mark of what is your own” (gewiß allemal das Zeichen des Eigenthümlichen an sich tragen) becomes «то твое открытие того, что раньше открыто, будет все-таки нужно» (your discovery of what was discovered before will still be needed): the stamp of originality becomes usefulness. The OCR misreads the long s as f throughout (“feiner” for “seiner”, “fo” for “so”). Tolstoy's listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), is mis-scanned on archive.org (December's finding), so the first edition stands in for it, as in earlier months. No public-domain English was found.
Thoreau’s “probably” becomes “often,” and his guess becomes a statement.
Original
Science affirms too much.
Men are probably nearer to the essential truth in their superstitions than in their science.
TolstoyТолстой
Люди часто ближе к существенной истине в своих суевериях, чем в своей науке.
People are often closer to essential truth in their superstitions than in their science.
From Journal, 27 June 1852, as printed in Summer, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayMen are probably nearer to the essential truth in their » superstitions than in their science.
Source text: archive.orgThoreau’s own wordsScience affirms too much.
Men are probably nearer to the essential truth in their superstitions than in their science.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 27 June 1852, as printed in Summer, ed. H. G. O. Blake (Boston, 1884), Summer (1884), p. 256, under June 27, 1852, at the end of a passage on lightning.
One sentence, translated closely but for one word: Thoreau's 'probably' becomes 'often' (часто), so his guess becomes a statement of how things often are. The rest is kept: 'nearer to the essential truth' (ближе к существенной истине), 'in their superstitions than in their science'. The calendar 'Every Day with Thoreau' in John Page Hopps's The Coming Day prints the sentence under March 2, with 'probably'; April found all five of its Thoreau there, and May's three are there too (March 2, May 16, December 17), so the calendar was probably Tolstoy's route. The '»' in the calendar's excerpt is a mark of the scan. No printable.
Seneca’s condition, precepts “often welcomed within you,” becomes their source: precepts “that come from a man’s heart.”
Original · translated by Richard Mott Gummere
It is, that good precepts, often welcomed within you, will benefit you just as much as good examples.
TolstoyТолстой
Добрые правила, исходящие из сердца человека, так же полезны, как хорошие примеры.
Good precepts that come from a man’s heart are as useful as good examples.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinAeque praecepta bona, si saepe tecum sint, profutura quam bona exempla.
Source text: thelatinlibrary.comIn English · Richard Mott Gummere, 1925It is, that good precepts, often welcomed within you, will benefit you just as much as good examples.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 94.42.
Seneca, answering an objector who asks what his comparison is for: "good precepts, if they are often with you (si saepe tecum sint), will profit you as much as good examples." Tolstoy keeps the precepts, the examples, and the comparison, and replaces the condition with «исходящие из сердца человека» (coming from a person's heart): Seneca speaks of precepts kept by one often, Tolstoy of precepts coming from the heart. The next sentence of the letter, on brief and weighty sayings, is quoted under 5-4.4, signed Cicero on the same day. Where Tolstoy read it was not found; Ramage's Beautiful Thoughts from Latin Authors gives another sentence of Letter 94.
“The thought you think or the act you do” becomes “the thoughts you have and express,” so speech takes the place of the act, and “stored power for good or evil” becomes “a capacity to do good or evil.”
Original
The thought you think or the act you do, is stored pov/er for good or evil, and that power, with its growth or increase, comes back to him who sent it forth.
TolstoyТолстой
Мысли, которые вы имеете и высказываете, превращаются, в конце концов, в способность делать добро или зло, которое в своем развитии или росте возвращается к вам же.
The thoughts you have and express turn, in the end, into a capacity to do good or evil, a good or evil that in its development or growth comes back to you.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThe thought you think or the act you do, is stored pov/er for good or evil, and that power, with its growth or increase, comes back to him who sent it forth.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 12, January–February 1902, p. 180, the last of the editor's paragraphs on the page, signed 'L. A. M.'.
Reworded. Mallory's 'The thought you think or the act you do' becomes 'The thoughts that you have and express' (Мысли, которые вы имеете и высказываете): the act drops out and speech takes its place. 'Is stored power for good or evil' becomes 'turn, in the end, into a capacity to do good or evil' (превращаются, в конце концов, в способность делать добро или зло); 'with its growth or increase' is kept (в своем развитии или росте); 'comes back to him who sent it forth' becomes 'returns to you yourself' (возвращается к вам же). The same page holds 'Thought-Elementals', the probable source of 5-4.6, the day's other Mallory thought. The text is the text layer of IAPSOP's PDF of the issue ('pov/er' is its misreading of 'power'); the archive.org scan of vol. XIV (saved as IAPSOP-worlds_advance_thought_v14_1901-1902_partial_djvu.txt) reads 'stored power'. Mallory restated her aphorisms from issue to issue, and a wording closer to Tolstoy's may be in an issue that is not online. No printable.
The elect among men becomes man among the animals: “A man is not an elect (Ariya)” becomes “Man is higher than the other animals,” and pity on “all living creatures” becomes pity for them.
Original · translated by F. Max Müller
270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
TolstoyТолстой
Не потому человек выше других животных, что он может бессердечно мучить их, но потому, что он жалеет их.
Man is higher than the other animals not because he can torment them heartlessly, but because he pities them.
From Dhammapada · reworded by Tolstoy .
Original · PaliNa tena ariyo hoti, …
… yena pāṇāni hiṁsati; …
Ahiṁsā sabbapāṇānaṁ, …
“ariyo”ti pavuccati.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе потому человек властитель, что бессердечно мучит живые существа, но потому, что он сострадателен ко всему живому, почтится он именем избранного, именем властителя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 270 (Dhammaṭṭhavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 28 May), whose Dhammapada was N. Gerasimov's Russian (1898; Jubilee vol. 40), not found online, recast for the Circle and printed in italics throughout. The verse says a man is not noble (ariya) because he harms living beings; by not harming any living being he is called noble (Müller: 'A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya'). In 1903 the noble man is «властитель» and «избранный» (lord, elect). The Circle makes it a comparison with the animals: «Не потому человек выше других животных, что он может бессердечно мучить их, но потому, что он жалеет их» (man is higher than the other animals not because he can torment them heartlessly but because he pities them). 'All living creatures' (sabbapāṇānaṁ) become 'the other animals', the title of noble or elect drops out, and «бессердечно» (heartlessly), already in 1903, is not in the Pali or Müller.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
“L’homme fait la sienne plutôt qu’il ne la reçoit,” man makes his own rather than receives it, becomes “man creates his fate, he does not encounter it”: the comparison becomes a flat denial.
Original · French
Il n'est point de hasard dans la destinée; l'homme fait la sienne plutôt qu'il ne la reçoit.
TolstoyТолстой
В судьбе нет случайностей; человек создает, а не встречает свою судьбу.
There are no accidents in fate; man creates his fate, he does not encounter it.
From Dictionnaire universel de la langue française · reworded by Tolstoy .
Original · FrenchIl n'est point de hasard dans la destinée; l'homme fait la sienne plutôt qu'il ne la reçoit.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВ судьбе нет случайностей; человек скорее создает, нежели встречает свою судьбу.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), 13th ed. (Paris, 1851), s.v. «Destinée», a saying signed «Villemain».
The saying as Boiste's dictionary prints it under Villemain's name: 'Il n'est point de hasard dans la destinée; l'homme fait la sienne plutôt qu'il ne la reçoit' (there is no chance in destiny; man makes his own rather than receives it). The commentary of Jubilee vol. 40 says the Villemain of Tolstoy's Thoughts of Wise Men (1903) came from the «Иллюстрированный настольный календарь т-ва «Просвещение» на 1902 год», not online; the 1903 text, «человек скорее создает, нежели встречает свою судьбу», keeps the 'rather … than' of the French. In the Circle Tolstoy drops «скорее … нежели» for «создает, а не встречает» ('creates, and does not meet'), so the comparison becomes a flat denial. His verbs, create and meet, differ from Boiste's 'fait' and 'reçoit' and may follow the calendar's French. The passage in Villemain's own writings was not found (web searches for the French wording, Boiste).
“By oneself one suffers” becomes “you yourself devise evil,” so the suffering drops out and a second act of evil takes its place, and “by oneself one is purified” becomes “you yourself purify your thoughts.”
Original · translated by F. Max Müller
165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
TolstoyТолстой
Сам совершаешь грех, сам замышляешь зло, сам убегаешь от греха, сам очищаешь помыслы, сам собой ты порочен или чист, другому не спасти тебя.
You yourself commit sin, you yourself devise evil, you yourself flee from sin, you yourself purify your thoughts, by yourself you are corrupt or pure; no other can save you.
From Dhammapada · reworded by Tolstoy .
Original · PaliAttanā hi kataṁ pāpaṁ, …
… attanā saṅkilissati; …
Suddhī asuddhi paccattaṁ, …
… nāñño aññaṁ visodhaye.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСам творишь злое — сам страждешь; сам бежишь от греховного — сам же очищаешь себя от зла.
Сам ты делаешь себя чистым и нечистым, никто иной не будет твоим спасителем.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 165 (Attavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 31 July), from Gerasimov's Russian (1898; not found online), recast for the Circle. 1903 follows the verse: «Сам творишь злое — сам страждешь» (Müller: 'By oneself the evil is done, by oneself one suffers'). The Circle has «Сам совершаешь грех, сам замышляешь зло» (you yourself commit sin, you yourself devise evil): the suffering (Pali saṅkilissati, 'is defiled') drops out and a second act of evil takes its place. 'By oneself evil is left undone, by oneself one is purified' becomes «сам убегаешь от греха, сам очищаешь помыслы» (you yourself flee sin, you yourself purify your thoughts; 1903: «сам же очищаешь себя от зла»). 'Purity and impurity belong to oneself' becomes «сам собой ты порочен или чист» (vicious or pure), and 'no one can purify another' becomes «другому не спасти тебя» (another cannot save you; 1903: «никто иной не будет твоим спасителем»): purifying becomes saving, as in 1903.
Placing himself below the people “by his words” becomes simply becoming “lower than they,” “the people do not see it” is added, and the last two sentences change places, so the world praises the holy man because “he contends with no one.”
Original · translated by James Legge
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all.
So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
TolstoyТолстой
То, что реки и моря властвуют над теми долинами, по которым текут, происходит оттого, что они ниже их.
Поэтому святой человек, если он хочет быть выше народа, должен стать ниже его. Если он хочет руководить им, то должен быть позади него.
Поэтому святой человек если и стоит выше народа, народ не чувствует этого. Если стоит и впереди народа, народ не видит этого и не страдает от этого. Он не спорит ни с кем, никто в мире не спорит с ним. От этого-то мир не переставая и восхваляет его.
That rivers and seas hold sway over the valleys through which they flow comes from their being lower than the valleys.
Therefore the holy man, if he wishes to be above the people, must become lower than they. If he wishes to lead them, he must be behind them.
Therefore, though the holy man stands above the people, the people do not feel it. Though he stands in front of the people, the people do not see it and do not suffer from it. He contends with no one, and no one in the world contends with him. That is why the world praises him without ceasing.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingThat rivers and oceans can of the hundred valleys be kings is due to their excelling in lowliness.
Therefore the holy man, when anxious to be above the people, must in his words keep underneath them. When anxious to lead the people, he must with his person keep behind them.
Therefore the holy man dwells above, but the people are not burdened. He is ahead, but the people suffer no harm.
Therefore the world rejoices in exalting him without tiring. Because he strives not, no one in the world will strive with him.
Source text: archive.orgOriginal · Classical Chinese以其善下之
是以欲上民，必以言下之。欲先民，必以身後之。
是以聖人處上而民不重，處前而民不害。
是以天下樂推而不厭，以其不爭，故天下莫能與之爭。
Source text: zh.wikisource.orgIn English · James Legge, 1891That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all.
So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТо, что реки и моря властвуют над всеми долинами, по которым текут, происходит оттого, что они ниже их.
Поэтому святой человек, если он хочет быть выше народа, он должен в своих речах быть ниже его. Если он хочет руководить им, то он должен быть позади него.
Поэтому святой человек живет выше народа, но народ не чувствует этого. Он находится впереди народа, но народ не страдает от этого.
Поэтому мир, не переставая, восхваляет его. Так как он не спорит ни с кем, никто в мире не спорит с ним.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 66.
Carus's English, through Tolstoy's 1903 version (Thoughts of Wise Men, 15 September; his own translation from Carus, Jubilee vol. 40), reworked. Carus's 'rivers and oceans can of the hundred valleys be kings' becomes «реки и моря властвуют над теми долинами, по которым текут» (rule over the valleys they flow through), the flowing Tolstoy's own. 'Must in his words keep underneath them' (Chinese 以言下之, 'by his words places himself below them') becomes «должен стать ниже его» (must become lower than them): 1903 had «в своих речах» (in his words), and the Circle drops it. 'He is ahead, but the people suffer no harm' gains «народ не видит этого» (the people do not see it). The last two sentences change places and become cause and effect: Carus's 'Therefore the world rejoices in exalting him without tiring. Because he strives not, no one in the world will strive with him' (1903 in the same order) becomes «Он не спорит ни с кем, никто в мире не спорит с ним. От этого-то мир не переставая и восхваляет его» (from this the world unceasingly praises him). In the Chinese the world's delight in pushing the sage forward (樂推) follows from his lowliness, and his not striving (以其不爭) explains only why no one strives with him.
Pascal’s “religion” and “irreligion” become good and evil, “the struggle of good with evil,” and God drops out of the close: “the most cruel war which God can make with men,” to leave them without that war, becomes “It would go badly with us if there were no such struggle.”
Original · translated by W. F. Trotter
It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there.
It is as a child, which a mother tears from the arms of robbers, in the pain it suffers, should love the loving and legitimate violence of her who procures its liberty, and detest only the impetuous and tyrannical violence of those who detain it unjustly.
The most cruel war which God can make with men in this life is to leave them without that war which He came to bring.
TolstoyТолстой
Борьба с собой и насилие над собой не могут не быть вследствие наших прежних грехов; но это насилие над собой — любовное, законное. Мать вырывает ребенка своего из пасти зверя. Ребенку больно, но он, конечно, должен приписать свое страдание не матери своей, спасающей его, а зверю, желающему удержать его. Так же точно и человек должен относиться к борьбе добра со злом: добро, как мать, вырывает нашу душу от зла, и хотя борьба эта и мучительна для нас, но она необходима и дает нам благо. Плохо было бы для нас, если бы не было этой борьбы. Без нее мы не могли бы быть добры.
Struggle with ourselves and violence against ourselves are unavoidable, as a consequence of our former sins; but this violence against ourselves is loving and lawful. A mother tears her child out of the jaws of a beast. The child is hurt, but he must of course ascribe his suffering not to his mother, who is saving him, but to the beast that wants to keep hold of him. In just the same way man must regard the struggle of good with evil: the good, like the mother, tears our soul away from evil, and though this struggle is painful to us, it is necessary and brings us good. It would go badly with us if there were no such struggle. Without it we could not be good.
From Pensées · reworded by Tolstoy .
Original · FrenchIl est vrai qu’il y a de la peine, en entrant dans la piété ; mais cette peine ne vient pas de la piété qui commence d’être en nous, mais de l’impiété qui y est encore.
C’est comme un enfant, que sa mère arrache d’entre les bras des voleurs, doit aimer, dans la peine qu’il souffre, la violence amoureuse et légitime de celle qui procure sa liberté, et ne détester que la violence impétueuse et tyrannique de ceux qui le retiennent injustement.
La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu’il est venu apporter.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there.
It is as a child, which a mother tears from the arms of robbers, in the pain it suffers, should love the loving and legitimate violence of her who procures its liberty, and detest only the impetuous and tyrannical violence of those who detain it unjustly.
The most cruel war which God can make with men in this life is to leave them without that war which He came to bring.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБорьба с собою и насилие над собою, конечно, должны быть вследствие наших прежних грехов; но это насилие — любовное, законное.
Так же точно и человек должен относиться к борьбе благочестия с нечестием: благочестие, как мать, вырывает нашу душу от нечестия …
Плохо было бы для нас, если бы бог оставил нас вовсе без борьбы. Без нее не может явиться в нас и благочестие.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 498 (Section VII); Trotter 498.
B. 498, retold, through Tolstoy's 1903 version. Pascal says the pain of entering piety comes 'de l'impiété qui y est encore' (from the impiety still in us); Tolstoy has the struggle come from «наших прежних грехов» ('our former sins'). Pascal's robbers, 'les bras des voleurs', become a beast's jaws, «из пасти зверя». His last sentence, 'La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu'il est venu apporter', was in 1903 «Плохо было бы для нас, если бы бог оставил нас вовсе без борьбы»; in the Circle God is gone: «Плохо было бы для нас, если бы не было этой борьбы». Where 1903 kept Pascal's piety and impiety («борьбе благочестия с нечестием»), the Circle has good and evil («борьбе добра со злом»), and the close «Без нее не может явиться в нас и благочестие» becomes «Без нее мы не могли бы быть добры» ('without it we could not be good'); neither close is in Pascal. The commentary of Jubilee vol. 40 names the Pascal source of the 1903 book, A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889), not found online.
Epictetus’s choice between making progress and keeping “what you formerly obtained” becomes a choice between the soul and “worldly goods.” †
Original · translated by George Long
For no man is able to make progress (improvement), when he is wavering between opposite things; but if you have preferred this (one thing) to all things, if you choose to attend to this only, to work out this only, give up every thing else.
But if you will not do this, your wavering will produce both these results: you will neither improve as you ought, nor will you obtain what you formerly obtained.
TolstoyТолстой
Нельзя заботиться за раз и о душе своей и о мирских благах. Если хочешь мирских благ, откажись от души; если хочешь уберечь свою душу, отрекись от мирских благ. Иначе ты будешь постоянно раздваиваться и не получишь ни того, ни другого.
You cannot care at one and the same time both for your soul and for worldly goods. If you want worldly goods, give up your soul; if you want to keep your soul safe, renounce worldly goods. Otherwise you will be forever torn in two and will get neither the one nor the other.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… οὐδεὶς γὰρ ἐπαμφοτερίζων δύναται προκόψαι, ἀλλʼ εἰ τοῦτο πάντων προκέκρικας, εἰ πρὸς τούτῳ μόνῳ θέλεις εἶναι, εἰ τοῦτο ἐκπονῆσαι, ἄφες ἅπαντα τἆλλα·
… εἰ δὲ μή, οὗτος ὁ ἐπαμφοτερισμὸς ἑκάτερόν σοι ποιήσει, οὔτε προκόψεις κατʼ ἀξίαν οὔτʼ ἐκείνων τεύξῃ, ὧν πρότερον ἐτύγχανες.
Source text: raw.githubusercontent.comIn English · George Long, 1877For no man is able to make progress (improvement), when he is wavering between opposite things; but if you have preferred this (one thing) to all things, if you choose to attend to this only, to work out this only, give up every thing else.
But if you will not do this, your wavering will produce both these results: you will neither improve as you ought, nor will you obtain what you formerly obtained.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньНельзя заботиться зараз и о душе своей и о мирских благах. Если хочешь мирских благ, — откажись от души; если хочешь уберечь свою душу, — отрекись от мирских благ. Иначе ты будешь постоянно раздваиваться и не получишь ни того, ни другого.
Source text: tolstoy.ruRelated · MatthewНикто не может служить двум господам: ибо или одного будет ненавидеть, а другого любить; или одному станет усердствовать, а о другом нерадеть. Не можете служить Богу и маммоне<ref>Богатству.</ref>.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.2.4–5.
From Thoughts of Wise Men (1903), February 8, where it follows Matthew 6:24 as here; the Circle writes «за раз» for «зараз» and drops the dashes. The closest passage is Discourses IV.2.4–5: "no man is able to make progress when he is wavering between opposite things (ἐπαμφοτερίζων); if you have preferred this to all things, give up every thing else; if not, your wavering will produce both results: you will neither improve as you ought, nor obtain what you formerly obtained." «Иначе ты будешь постоянно раздваиваться и не получишь ни того, ни другого» is that last sentence. Epictetus's choice is between improvement and the good opinion of one's old companions; the Russian makes it the soul against worldly goods («о душе своей и о мирских благах»), as Encheiridion 29.7 puts it (one must labor either at one's own ruling faculty or at externals); Encheiridion 1.4 warns likewise that he who wants both will fail of the things that alone bring freedom. The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen. Matthew 6:24 (5-10.1, quoted as related) is the Synodal text with «не радеть» for «нерадеть», «мамоне» for «маммоне», a comma for the semicolon before «или одному», and «богу» in lower case; the 1903 printing had «нерадеть» and «маммоне». Tolstoy adds his own line under it, «Два господина эти: душа и тело» (these two masters are the soul and the body).
“Duty” becomes “the sense of duty,” and Tolstoy adds that it makes us “take part in its life” and “shows us its unreality,” so the world it shows is both real and unreal.
Original · translated by Mrs. Humphry Ward
Duty has the virtue of making us feel the reality of a positive world while at the same time detaching us from it.
TolstoyТолстой
Чувство долга заставляет нас чувствовать действительность вещественного мира и участвовать в его жизни и вместе с тем отрывает нас от него и показывает нам его недействительность.
The sense of duty makes us feel the reality of the material world and take part in its life, and at the same time tears us away from it and shows us its unreality.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchLe devoir a la vertu de nous faire sentir la réalité du monde positif, tout en nous en détachant.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Duty has the virtue of making us feel the reality of a positive world while at the same time detaching us from it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 1er octobre 1849 (7th ed., Geneva 1897, t. I, p. 10); Ward's translation, after October 1, 1849.
A one-line fragment, enlarged by Tolstoy, who signs it «По Амиелю». Amiel: duty makes us feel 'la réalité du monde positif, tout en nous en détachant' (the reality of the positive world, while detaching us from it). Tolstoy adds «и участвовать в его жизни» ('and take part in its life') to the first half and «и показывает нам его недействительность» ('and shows us its unreality') to the second, so that duty shows the world both real and unreal; 'le devoir' becomes «Чувство долга» ('the sense of duty').
The cry uttered “for the honor of God” becomes the cry of a being “that recognizes itself as independent of nature,” and Amiel’s close, “Nature will be conquered by spirit,” becomes “The spirit does not depend on nature.”
Original · translated by Mrs. Humphry Ward
Nature is not just; we are the products of nature: why are we always claiming and prophesying justice? why does the effect rise up against its cause?
No, it is the deepest cry of our being, and it is for the honor of God that the cry is uttered.
Heaven and earth may pass away, but good ought to be, and injustice ought not to be. Such is the creed of the human race. Nature will be conquered by spirit; the eternal will triumph over time.
TolstoyТолстой
Природа несправедлива. Если мы — произведение природы, то почему же мы недовольны несправедливостью природы? Почему следствие восстает против причины? Происходит ли это возмущение от пустого и детского тщеславия? Нет, это крик, вырвавшийся из глубины нашего существа, признающего себя независимым от природы и требующего во что бы то ни стало справедливости! Небо и земля могут уничтожиться, но добро должно существовать, и несправедливость должна быть уничтожена. Таково сознание всего человечества. Дух не зависит от природы.
Nature is unjust. If we are a product of nature, why then are we dissatisfied with the injustice of nature? Why does the effect rebel against the cause? Does this revolt come from empty and childish vanity? No, it is a cry that has burst from the depths of our being, a being that recognizes itself as independent of nature and demands justice at any cost! Heaven and earth may be destroyed, but the good must exist, and injustice must be destroyed. Such is the consciousness of all humanity. The spirit does not depend on nature.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchLa Nature n'est pas juste; nous sommes les produits de la Nature : pourquoi réclamons-nous et prophétisons-nous la justice? pourquoi l'effet se redresse-t-il contre sa cause?
Non, elle est le cri le plus profond de notre être, et c'est pour l'honneur de Dieu que ce cri a été poussé.
Les cieux et la terre peuvent s'anéantir, mais le bien doit être et l'injustice ne doit pas être. Tel est le credo du genre humain. La Nature sera vaincue par l'Esprit; l'éternel aura raison du temps.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Nature is not just; we are the products of nature: why are we always claiming and prophesying justice? why does the effect rise up against its cause?
No, it is the deepest cry of our being, and it is for the honor of God that the cry is uttered.
Heaven and earth may pass away, but good _ought_ to be, and injustice ought _not_ to be. Such is the creed of the human race. Nature will be conquered by spirit; the eternal will triumph over time.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 30 mars 1870 (7th ed., Geneva 1897, t. II, pp. 79–80); Ward's translation, March 30, 1870.
The end of the entry, reworked; Tolstoy signs it «По Амиелю». The questions are kept («Почему следствие восстает против причины?»), Amiel's 'pourquoi réclamons-nous et prophétisons-nous la justice?' becoming «почему же мы недовольны несправедливостью природы?». The answer is changed: Amiel's cry 'le plus profond de notre être, et c'est pour l'honneur de Dieu que ce cri a été poussé' becomes «крик, вырвавшийся из глубины нашего существа, признающего себя независимым от природы и требующего во что бы то ни стало справедливости» (God's honor gone; the being 'that knows itself independent of nature and demands justice at any cost' added). 'Tel est le credo du genre humain' becomes «Таково сознание всего человечества», and Amiel's close, 'La Nature sera vaincue par l'Esprit; l'éternel aura raison du temps' (Nature will be conquered by Spirit), becomes «Дух не зависит от природы» ('Spirit does not depend on nature'). The opening, «Природа несправедлива», is the entry's 'La Nature n'est pas juste'.
Being helped “by everybody” becomes finding help “in everything,” and getting good “out of all things and all persons” becomes drawing it “out of everything”: the persons Ruskin names twice drop out.
Original
What help Turner received from this or that companion of his youth is of no importance to any one now.
Of course every great man is always being helped by everybody,
for his gift is to get good out of all things and all persons;
TolstoyТолстой
Мудрый человек всегда находит себе помощь во всем, потому что дар его состоит в том, чтобы извлекать добро из всего.
The wise man always finds help for himself in everything, because his gift consists in drawing good out of everything.
From Modern Painters III · reworded by Tolstoy .
John Ruskin’s own wordsWhat help Turner received from this or that companion of his youth is of no importance to any one now.
Of course every great man is always being helped by everybody, …
… for his gift is to get good out of all things and all persons; …
Source text: gutenberg.orgFrondes Agrestes: Readings in 'Modern Painters'Every great man is always being helped by everybody, for his gift is to get good out of all things and all persons.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудрый человек всегда находит себе помощь во всех, потому что дар его состоит в том, чтобы извлекать добро из всех и из всего.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Modern Painters III (1856), Part IV, ch. XVIII 'Of the Teachers of Turner', § 32, on what help Turner had from the companions of his youth.
Ruskin's 'great man' becomes 'a wise man' (Мудрый человек), already in Thoughts of Wise Men (1903, 12 May). 'is always being helped by everybody' becomes 'always finds help in everything' (во всем); the 1903 version had 'in everyone' (во всех), Ruskin's sense. 'to get good out of all things and all persons' becomes 'to draw good out of everything' (из всего); 1903 had 'out of everyone and everything'. So the Circle drops the persons Ruskin names twice. The sentence also stands alone in Frondes Agrestes (§ 70), the selection from Modern Painters that Ruskin revised. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so 'wise man' may be Nikiforov's. No printable.
Questions “as to the destiny of the soul” become questions “concerning the purpose of life,” “harmonious living” becomes “a good life,” and “external Nature” becomes “the outer world.”
Original
In vain will you look to external Nature for answers to your many questions as to the destiny of the soul.
The answers to all your questions exist within you, but oply in germinal form.
You must grow your answers by harmonious living. This is the only road to Wisdom.
TolstoyТолстой
Тщетно будете вы искать во внешнем мире ответов на вопросы, касающиеся назначения жизни. Ответы на все ваши вопросы находятся внутри вас, но лишь в зародышах. Вы должны вырастить ваши ответы хорошей жизнью. Это единственный путь к мудрости.
In vain will you look in the outer world for answers to the questions concerning the purpose of life. The answers to all your questions lie within you, but only in germ. You must grow your answers by a good life. This is the only path to wisdom.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsIn vain will you look to external Nature for answers to your many questions as to the destiny of the soul.
The answers to all your questions exist within you, but oply in germinal form.
You must grow your answers by harmonious living. This is the only road to Wisdom.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XV, no. 1, March 1902, p. 4, 'Key Thoughts', headed with Lucy A. Mallory's name.
Reworded in three places. 'External Nature' becomes 'the outer world' (во внешнем мире); 'your many questions as to the destiny of the soul' becomes 'questions concerning the purpose of life' (касающиеся назначения жизни); 'harmonious living' becomes 'a good life' (хорошей жизнью). The rest is close: 'only in germinal form' is 'only in germs' (лишь в зародышах), and 'This is the only road to Wisdom' is kept. 'Oply' is the text layer's misreading of 'only'; archive.org's scan of vol. XV (saved) has the same paragraph. The next aphorism on the page has the chick in its shell, the image of 5-22.5. No printable.
Faith, 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.”
Original
We 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.
TolstoyТолстой
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.
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 .
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.
Throwing 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.” †
Original
He 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.
TolstoyТолстой
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.
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 .
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.
“In his perception of evil” becomes “in rejecting evil,” and “his unity with a great Spiritual Head” becomes “his unity with the Supreme Ruler.” †
Original
One thing we know, or may know, if we will,—that the heart and conscience of man are divine; that in his perception of evil, in his recognition of good, he is himself a God manifest in the flesh; that his joy in love, his agony in anger, his indignation at injustice, his glory in self-sacrifice, are all eternal, indisputable proofs of his unity with a great Spiritual Head;
TolstoyТолстой
Одно мы знаем или можем знать, если захотим, а именно, что сердце и совесть человека божественны, что в отрицании зла и признании добра человек сам является воплощенным божеством, что его радость в любви, его страдания в гневе, его негодование при виде несправедливости, его слава в самопожертвовании являются вечными, неоспоримыми доказательствами его единства с верховным властелином.
One thing we know, or can know if we wish, namely, that the heart and conscience of man are divine, that in rejecting evil and acknowledging good man is himself divinity incarnate, that his joy in love, his suffering in anger, his indignation at the sight of injustice, his glory in self-sacrifice are eternal, incontestable proofs of his unity with the Supreme Ruler.
From Fors Clavigera, Letter LIII · reworded by Tolstoy .
John Ruskin’s own wordsOne thing we know, or may know, if we will,—that the heart and conscience of man are divine; that in his perception of evil, in his recognition of good, he is himself a God manifest in the flesh; that his joy in love, his agony in anger, his indignation at injustice, his glory in self-sacrifice, are all eternal, indisputable proofs of his unity with a great Spiritual Head; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдно мы знаем или можем знать, если захотим, а именно, что сердце и совесть человека божественны, что в отрицании зла и признании добра человек сам является воплощенным божеством; …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday, 1875), Letter LIII, after 'in which we have chosen to live as swine'.
The first half of Ruskin's sentence, its words changed in three places. 'in his perception of evil' becomes 'in the rejection of evil' (в отрицании зла); 'a God manifest in the flesh' becomes 'an incarnate deity' (воплощенным божеством); 'his unity with a great Spiritual Head' becomes 'his unity with the supreme Ruler' (с верховным властелином). 'his agony in anger' is 'his suffering in anger', and 'are all eternal' loses 'all'. Thoughts of Wise Men (1903, 5 January) has the same wording and goes on with the rest of Ruskin's sentence ('that in these, and not merely in his more availing form … he is king over the lower animate world', and the hallowing of the Father's Name); the Circle ends at 'Ruler'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so the changed words may be Nikiforov's. No printable.
A law “co-eternal with that of the divine mind” (in Ramage, whom Tolstoy follows, “co-eternal with the divine mind”) becomes a law “as eternal and divine as human reason,” so human reason takes the place of the divine mind.
Original · translated by Francis Barham (1841), reprinted in C. D. Yonge's The Treatises of M. T. Cicero
and which does not begin for the first time to be a law when it is drawn up in writing, but from the first moment that it exists.
And this existence of moral obligation is co- eternal with that of the divine mind.
Therefore, the true and supreme law, whose commands and prohibitions are equally authoritative, is the right reason of the Sovereign Jupiter.
TolstoyТолстой
Разумность, наблюдаемая в природе, побуждающая человека делать должное и удерживающая от дурного, становится законом не потому, что записана в книгах, но потому, что это закон одинаково вечный, божественный, как и разум человеческий. И потому истинный, непреложный закон, повелевающий и запрещающий, есть разум высшего существа.
The rationality observed in nature, which moves man to do what he ought and keeps him from what is bad, becomes law not because it is written in books, but because it is a law as eternal and divine as human reason. And therefore the true, unalterable law, which commands and forbids, is the reason of the Supreme Being.
From De legibus · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsFor it was reason derived from the nature of things, impelling man to what is right, and deterring him from what is wrong, which does not then begin to be law, when it is found written down in books, but was so from the first moment of its existence.
It was co-eternal with the divine mind, vv^herefore true and ultimate law fitted to order and to forbid is the mind of the supreme being.
Source text: archive.orgOriginal · LatinErat enim ratio, profecta a rerum natura, et ad recte faciendum inpellens et a delicto avocans, quae non tum denique incipit lex esse quom scripta est, sed tum quom orta est.
Orta autem est simul cum mente divina.
Quam ob rem lex vera atque princeps, apta ad iubendum et ad vetandum, ratio est recta summi Iovis.
Source text: thelatinlibrary.comIn English · Francis Barham (1841), reprinted in C. D. Yonge's The Treatises of M. T. Cicero, 1853… and which does not begin for the first time to be a law when it is drawn up in writing, but from the first moment that it exists.
And this existence of moral obligation is coeternal with that of the divine mind.
Therefore, the true and supreme law, whose commands and prohibitions are equally authoritative, is the right reason of the Sovereign Jupiter.
Source text: archive.orgRelated · DeuteronomyИбо заповедь сия, которую я заповедую тебе сегодня, не недоступна для тебя и не далека; …
… она не на небе, чтобы можно ''было'' говорить: «кто взошел бы для нас на небо и принес бы ее нам, и дал бы нам услышать ее, и мы исполнили бы ее?»
… но весьма близко к тебе слово сие: ''оно'' в устах твоих и в сердце твоем, чтобы исполнять его.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. De legibus, II.10 (Leg. ii. 4 in Ramage).
Tolstoy follows Ramage's English, which is on his list of sources: «записана в книгах» is Ramage's "written down in books" (Cicero has only scripta est, "is written"), and «разум высшего существа» his "the mind of the supreme being" (Cicero: "the right reason of supreme Jupiter"). Cicero's "reason derived from the nature of things" becomes «Разумность, наблюдаемая в природе» (reasonableness observed in nature), and "impelling man to what is right, and deterring him from what is wrong" is kept («побуждающая человека делать должное и удерживающая от дурного»). Cicero says this reason became law when it arose, together with the divine mind ("co-eternal with the divine mind", in Ramage); Tolstoy writes that it is law «потому, что это закон одинаково вечный, божественный, как и разум человеческий» (because it is a law equally eternal and divine, as human reason is too), so human reason takes the place of the divine mind. "True and ultimate law fitted to order and to forbid" is kept as «истинный, непреложный закон, повелевающий и запрещающий». Cicero gives the example of Sextus Tarquinius, who broke the eternal law against Lucretia though Rome had no written law against rape. The scan of Ramage reads "vv^herefore". The same day's 5-19.4 quotes Deuteronomy 30:11–14 (related): its wording is not the Synodal's. Tolstoy has «Заповедь эта» for «Ибо заповедь сия», «Не на небе она» for «она не на небе», «сказать» for «говорить», «достал ее нам» for «принес бы ее нам», «возвестил ее нам» for «дал бы нам услышать ее», and «это слово» for «слово сие»; the rest is the Synodal's. Where that version comes from was not found.
The ruling faculty, “invincible” when “satisfied with itself,” becomes an understanding that “makes you free if you do not bend it to the service of the flesh,” and the man who has not seen this, “an ignorant man,” becomes one who “is blind.” †
Original · translated by George Long
Remember that the ruling faculty is invincible, when self-collected it is satisfied with itself, if it does nothing which it does not choose to do, even if it resist from mere obstinacy.
Therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable.
He then who has not seen this is an ignorant man; but he who has seen it and does not fly to this refuge is unhappy.
TolstoyТолстой
Помни, что разумение твое, имея свойство жизни в самом себе, делает тебя свободным, если ты не подгибаешь его служению плоти. Душа человека, просвещенная разумением, свободная от страстей, затмевающих этот свет, есть настоящая твердыня, и нет прибежища для человека, которое было бы вернее и неприступнее для зла. Кто не знает этого, тот слеп, а кто, зная, не входит в твердыню разумения, тот злосчастный.
Remember that your understanding, having the property of life in itself, makes you free if you do not bend it to the service of the flesh. The soul of man, enlightened by understanding, free from the passions that darken this light, is a true stronghold, and there is no refuge for man more secure or more impregnable to evil. Whoever does not know this is blind; and whoever, knowing it, does not enter the stronghold of understanding is wretched.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜέμνησο ὅτι ἀκαταμάχητον γίνεται τὸ ἡγεμονικόν, ὅταν εἰς ἑαυτὸ συστραφὲν ἀρκεσθῇ ἑαυτῷ, μὴ ποιοῦν τι ὃ μὴ θέλει, κἂν ἀλόγως παρατάξηται.
… διὰ τοῦτο ἀκρόπολίς ἐστιν ἡ ἐλευθέρα παθῶν διάνοια· οὐδὲν γὰρ ὀχυρώτερον ἔχει ἄνθρωπος, ἐφ’ ὃ καταφυγὼν ἀνάλωτος λοιπὸν ἂν εἴη.
… ὁ μὲν οὖν μὴ ἑωρακὼς τοῦτο ἀμαθής, ὁ δὲ ἑωρακὼς καὶ μὴ καταφεύγων ἀτυχής.
Source text: raw.githubusercontent.comIn English · George Long, 1862Remember that the ruling faculty is invincible, when self-collected it is satisfied with itself, if it does nothing which it does not choose to do, even if it resist from mere obstinacy.
Therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable.
He then who has not seen this is an ignorant man; but he who has seen it and does not fly to this refuge is unhappy.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПомни, что разумение твое, имея свойство жизни в самом себе, делает тебя свободным, если ты не подгибаешь его служению плоти. Душа человека, просвещенная разумением, свободная от страстей, затмевающих этот свет, есть настоящая твердыня, и нет прибежища для человека, которое было бы вернее и неприступнее для зла. Кто не знает этого, тот слеп, а кто, зная, не входит в твердыню разумения, тот злосчастный.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.48.
Word for word from Thoughts of Wise Men (1903), April 1. Marcus: "Remember that the ruling faculty is invincible when, self-collected, it is satisfied with itself, doing nothing it does not will ... Therefore the mind free from passions is a citadel, for man has nothing more secure to which he can fly for refuge ... He who has not seen this is ignorant; he who has seen it and does not fly to it is unhappy." The citadel, the refuge, and the two closing judgments are kept. The opening becomes «разумение твое, имея свойство жизни в самом себе, делает тебя свободным, если ты не подгибаешь его служению плоти» (your understanding, having the property of life in itself, makes you free if you do not bend it to the service of the flesh): "invincible" becomes "free", and the flesh is added. Tolstoy adds «затмевающих этот свет» (that darken this light) to the passions and «для зла» (to evil) to the refuge, and "ignorant" (ἀμαθής) becomes «слеп» (blind). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
What the good will might bring about “in favour of any inclination, nay even of the sum total of all inclinations” becomes what it might accomplish “for the benefit of anyone at all, even for the benefit of all people,” so inclinations become people; “the niggardly provision of a step-motherly nature” becomes “abilities too meager,” and “a jewel” “a precious diamond.”
Original · translated by Thomas Kingsmill Abbott
A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations.
Even if it should happen that, owing to special disfavour of fortune, or the niggardly provision of a step-motherly nature, this will should wholly lack power to accomplish its purpose, if with its greatest efforts it should yet achieve nothing, and there should remain only the good will (not, to be sure, a mere wish, but the summoning of all means in our power), then, like a jewel, it would still shine by its own light, as a thing which has its whole value in itself.
TolstoyТолстой
Добрая воля хороша не тем, что она выполняет, — не своей пригодностью к достижению какой-нибудь намеченной цели, а сама по себе; рассматриваемая сама по себе, без всякого сравнения, она имеет гораздо более высокую цену, чем всё, что посредством ее могло быть когда-либо выполнено на пользу кого бы то ни было, даже на пользу всех людей. Если бы по особенному несчастью или по причине слишком скудных способностей такая воля была бы совершенно лишена возможности выполнить свое намерение, если бы при ее величайшем напряжении все-таки ничего не было бы ею сделано, и осталась бы только одна добрая воля (конечно, не как одно голое желание, а как применение всех средств, какие только в нашей власти), то и в таком случае такая воля все-таки сверкала бы сама для себя, как драгоценный алмаз, как нечто такое, в чем в нем самом заключается величайшая ценность.
A good will is good not by what it accomplishes — not by its fitness for reaching some intended end — but in itself; considered in itself, without any comparison, it has a far higher worth than all that could ever be accomplished by means of it for the benefit of anyone at all, even for the benefit of all people. If, by some particular misfortune or because of abilities too meager, such a will were wholly deprived of the possibility of accomplishing its intention; if, with its greatest exertion, nothing were nonetheless done by it, and only the good will remained (not, of course, as a mere wish, but as the use of all the means that are in our power), then even in that case such a will would still sparkle by itself, like a precious diamond, as something that holds its greatest value in itself.
From Grundlegung zur Metaphysik der Sitten · reworded by Tolstoy .
Original · GermanDer gute Wille ist nicht durch das, was er bewirkt oder ausrichtet, nicht durch seine Tauglichkeit zur Erreichung irgend eines vorgesetzten Zweckes, sondern allein durch das Wollen, d. i. an sich gut, und, für sich selbst betrachtet, ohne Vergleich weit höher zu schätzen als alles, was durch ihn zugunsten irgend einer Neigung, ja, wenn man will, der Summe aller Neigungen nur immer zustande gebracht werden könnte.
Wenngleich durch eine besondere Ungunst des Schicksals oder durch kärgliche Ausstattung einer stiefmütterlichen Natur es diesem Willen gänzlich an Vermögen fehlte, seine Absicht durchzusetzen; wenn bei seiner größten Bestrebung dennoch nichts von ihm ausgerichtet würde und nur der gute Wille (freilich nicht etwa ein bloßer Wunsch, sondern …
… als die Aufbietung aller Mittel, soweit sie in unserer Gewalt sind) übrigbliebe: so würde er wie ein Juwel doch für sich selbst glänzen als etwas, das seinen vollen Wert in sich selbst hat.
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations.
Even if it should happen that, owing to special disfavour of fortune, or the niggardly provision of a step-motherly nature, this will should wholly lack power to accomplish its purpose, if with its greatest efforts it should yet achieve nothing, and there should remain only the good will (not, to be sure, a mere wish, but the summoning of all means in our power), then, like a jewel, it would still shine by its own light, as a thing which has its whole value in itself.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Grundlegung zur Metaphysik der Sitten (1785), first section, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 126 (Richter's register: Grundlegung, Hartenstein IV, 242; AA IV, 394); Abbott, Fundamental Principles of the Metaphysic of Morals, first section.
Kant's two sentences on the good will, kept in order and changed in four places, as «По Канту» (after Kant) signals. Changed: what the good will might bring about “in favour of any inclination, nay, if one will, of the sum of all inclinations” (zugunsten irgend einer Neigung, ja, wenn man will, der Summe aller Neigungen) becomes «на пользу кого бы то ни было, даже на пользу всех людей» (for the good of anyone at all, even of all people): inclinations become people; “the niggardly provision of a stepmotherly nature” (kärgliche Ausstattung einer stiefmütterlichen Natur) becomes «слишком скудных способностей» (too meagre abilities); “like a jewel” (wie ein Juwel) becomes «как драгоценный алмаз» (like a precious diamond); “its full value” (seinen vollen Wert) becomes «величайшая ценность» (the greatest value). Left out: “allein durch das Wollen” (solely through its willing) as what makes the will good; Tolstoy has «а сама по себе» (but in itself). Kept: the good will is good not through what it effects nor its fitness for some proposed end; even if it could accomplish nothing, and only the good will remained (not a mere wish but the summoning of all means in our power), it would shine for itself.
“A true idea of right” becomes a “notion of the good,” “reverence” for it becomes love, and “any peace ineffable in it, till he does it always and with alacrity” becomes finding “rest in it until he does it always.”
Original
Indeed, no one can have a true idea of right, until he does it;
any peace ineffable in it, till he does it always and with alacrity.
TolstoyТолстой
Никто не может иметь понятия о добре, пока не начал творить его. И никто не может истинно любить его, пока не делал его часто и с жертвой. И никто не может найти успокоения в нем, пока не делает его всегда.
No one can have any notion of the good until he has begun to practice it. And no one can truly love it until he has done it often and with sacrifice. And no one can find rest in it until he does it always.
From Hand and Heart, a sermon in Endeavours after the Christian Life · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… any genuine reverence for it until he has done it often and with cost; any peace ineffable in it, till he does it always and with alacrity.
Source text: archive.orgMartineau’s own wordsIndeed, no one can have a true idea of right, until he does it; …
… any peace ineffable in it, till he does it always and with alacrity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hand and Heart, a sermon in Endeavours after the Christian Life (1843–47), New edition (Boston: James Munroe, 1858), pp. 204–205.
Martineau's one sentence of three clauses, made three sentences, each changed. 'No one can have a true idea of right, until he does it' becomes 'No one can have an idea of the good until he has begun to do it' ('right' becomes 'the good', добре, and 'true' moves to the second clause); 'any genuine reverence for it, till he has done it often and with cost' becomes 'no one can truly love it until he has done it often and with sacrifice' (reverence becomes love, cost sacrifice); 'any peace ineffable in it, till he does it always and with alacrity' becomes 'no one can find rest in it until he does it always' ('ineffable' and 'with alacrity' are left out). The sentence is in Coit (1902), which holds May's other Martineau (5-11.2), and in Unity's Church-Door Pulpit of 1 March 1886, through which April's Martineau came; either may be Tolstoy's route. The saved scan of the 1858 sermon reads 'often i and with cost', so the middle clause is shown from Coit. No printable.
“All true opinions are living” becomes “All true thoughts are living thoughts,” and being “capable of nourishment; therefore of change” becomes being “able to nourish and to change”: Ruskin’s opinions take nourishment, Tolstoy’s thoughts give it. †
Original
Let him be assured of this, that unless important changes are occurring in his opinions continually, all his life long, not one of those opinions can be on any questionable subject true.
All true opinions are living, and show their life by being capable of nourishment; therefore of change.
But their change is that of a tree--not of a cloud.
TolstoyТолстой
Все истинные мысли — живые мысли и проявляют свою жизнь в том, что способны питать и изменяться. Но изменяются они подобно дереву, а не облаку.
All true thoughts are living thoughts, and they show their life in being able to nourish and to change. But they change like a tree, not like a cloud.
From Modern Painters V · reworded by Tolstoy .
John Ruskin’s own wordsLet him be assured of this, that unless important changes are occurring in his opinions continually, all his life long, not one of those opinions can be on any questionable subject true.
All true opinions are living, and show their life by being capable of nourishment; therefore of change.
But their change is that of a tree--not of a cloud.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсе истинные мысли — живые мысли и проявляют свою жизнь в том, что способны питать и изменяться. Но изменяются они подобно дереву, а не облаку.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Modern Painters V (1860), Preface, Preface, on the changes of opinion over the seventeen years of the work.
Close in its frame, changed in two places. Ruskin's 'opinions' become 'thoughts' (мысли): 'All true opinions are living' is 'All true thoughts are living thoughts'. 'show their life by being capable of nourishment; therefore of change' becomes 'show their life in being able to nourish and to change' (способны питать и изменяться): Ruskin's opinions take nourishment, Tolstoy's give it, and 'therefore' is gone. 'their change is that of a tree—not of a cloud' is kept ('they change like a tree, not like a cloud'). Thoughts of Wise Men (1903, 6 February) has the same words, so the changes were made by 1903; that book's Ruskin came from L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, and they may be Nikiforov's. No printable.
Mallory’s reason, that “no one knows when to break the egg shell,” becomes a simile, “As one cannot break an egg with a chick sitting in it,” and the danger “to the new life” becomes danger “to his spiritual life.”
Original
No one can break the bonds for another, for the same reason that no one knows when to break the egg shell in which the chick is gestating, without danger to the new life.
When the spirit has grown strong enough it breaks its own bonds.
TolstoyТолстой
Как нельзя разбить яйца, в котором сидит цыпленок, без опасности для его жизни, так не может один человек освободить другого без опасности для его духовной жизни. Когда дух достигнет известного роста, он сам разобьет свои оковы.
As one cannot break an egg with a chick sitting in it without danger to its life, so one man cannot free another without danger to his spiritual life. When the spirit has reached a certain growth, it will break its fetters itself.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsNo one can break the bonds for another, for the same reason that no one knows when to break the egg shell in which the chick is gestating, without danger to the new life.
When the spirit has grown strong enough it breaks its own bonds.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XV, no. 2, April 1902, p. 20, 'Key Thoughts', signed 'Lucy A. Mallory' at the end of the column.
Reworded. Mallory gives a reason: no one can break the bonds for another 'for the same reason that no one knows when to break the egg shell in which the chick is gestating, without danger to the new life.' Tolstoy turns the reason into a simile and the danger into a spiritual one: 'As one cannot break the egg in which a chick sits without danger to its life, so one man cannot free another without danger to his spiritual life.' Mallory's 'no one knows when to break' becomes 'one cannot break'. 'When the spirit has grown strong enough it breaks its own bonds' becomes 'When the spirit reaches a certain growth, it will break its fetters itself' (Когда дух достигнет известного роста, он сам разобьет свои оковы). The text layer misreads the signature as 'Malloby'. The image is in the previous issue too (March 1902, p. 4: 'The incarnate spirit is the chick in the eggshell'). No printable.
“The power which governs the most intense energy, and prevents its acting in any way but as it ought” becomes “a spiritual power that keeps a man from doing what he considers wrong,” and “a subdued and imperfect energy” becomes “the suppression of power.” †
Original
Now, observe: Temperance, in the nobler sense, does not mean a subdued and imperfect energy; it does not mean a stopping short in any good thing, as in Love or in Faith; but it means the power which governs the most intense energy, and prevents its acting in any way but as it ought.
TolstoyТолстой
Воздержание не означает подавления силы, не означает приостановки в добре, в проявлении любви или веры, но, наоборот, проявление силы духовной, препятствующей делать то, что человек считает дурным.
Self-restraint does not mean the suppression of power, does not mean a halt in good, in the manifestation of love or faith, but, on the contrary, the manifestation of a spiritual power that keeps a man from doing what he considers wrong.
From The Stones of Venice III · reworded by Tolstoy .
John Ruskin’s own wordsNow, observe: Temperance, in the nobler sense, does not mean a subdued and imperfect energy; it does not mean a stopping short in any good thing, as in Love or in Faith; but it means the power which governs the most intense energy, and prevents its acting in any way but as it ought.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВоздержание не означает подавления или неразвития энергии, не означает приостановки в добре, как, например, в проявлении любви или веры, но, наоборот, силу и энергию, препятствующую делать то, что человек считает дурным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Stones of Venice III (1853), ch. I 'Early Renaissance', § VII, on Temperance as the safeguard of beauty.
The middle is kept, the ends changed. 'Temperance, in the nobler sense' loses 'in the nobler sense'. 'a subdued and imperfect energy' becomes 'the suppression of strength' (подавления силы); Thoughts of Wise Men (1903, 21 September) had 'suppression or non-development of energy', nearer Ruskin. 'a stopping short in any good thing, as in Love or in Faith' is close ('a halt in good, in the showing of love or faith'). 'the power which governs the most intense energy, and prevents its acting in any way but as it ought' becomes 'the showing of a spiritual strength that keeps a man from doing what he considers wrong' (проявление силы духовной, препятствующей делать то, что человек считает дурным): Ruskin's government of energy becomes restraint from wrong, already so in 1903 ('strength and energy that keeps …'), and the Circle adds 'spiritual'. Ruskin is speaking of colour and ornament, of which the moral virtue is the type. That book's Ruskin came from L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online. No printable.
“A man has not everything to do, but something” becomes “A man cannot do everything”: the duty of doing something drops out, and with it Thoreau’s point.
Original
A man has not everything to do, but something; and because he cannot do everything, it is not necessary that he should do something wrong.
TolstoyТолстой
Человек не может сделать всего, но то, что он не может сделать всего, не доказывает того, чтобы он должен был делать дурное.
A man cannot do everything, but the fact that he cannot do everything does not prove that he should do wrong.
From Civil Disobedience · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayA man has not everything to do, but something; and because he cannot do everything, it is not necessary that he should do something wrong.
Source text: archive.orgThoreau’s own wordsA man has not everything to do, but something; and because he cannot do everything, it is not necessary that he should do something wrong.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Civil Disobedience (first printed as Resistance to Civil Government, 1849), in A Yankee in Canada, with Anti-Slavery and Reform Papers (Boston, 1866), After 'I came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad'.
Thoreau's first clause is changed, and with it his point. 'A man has not everything to do, but something' (the duty of doing something) becomes 'A man cannot do everything' (Человек не может сделать всего); 'but something' is left out. 'because he cannot do everything, it is not necessary that he should do something wrong' becomes 'but that he cannot do everything does not prove that he must do wrong' (не доказывает того, чтобы он должен был делать дурное). The Coming Day's calendar prints the sentence unchanged under December 17, credited to Civil Disobedience; it is probably Tolstoy's route, as for May's other Thoreau. No printable.
Men 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.” †
Original
And 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.
TolstoyТолстой
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.
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 .
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.
Julie’s words on the professed devout, whose pity is crueler than even “the insensibility of the rest of the world,” are turned on the rich: “The callousness of the rich is not so cruel as their compassion.”
Original · translated by anonymous (William Kenrick's translation of 1761)
If ever they condeſcend to ſtoop from their imaginary elevation to do an act of charity, it is always done in a manner extremely mortifying to the object
their contempt ſo much like hatred, that even the inſenfibility of the reſt of thc world is leſs cruel than their pity.
TolstoyТолстой
Бесчувственность богачей не так жестока, как их сострадание.
The callousness of the rich is not so cruel as their compassion.
From Julie, ou la Nouvelle Héloïse, Part VI, Letter VIII · reworded by Tolstoy .
Original · FrenchMais ce qui m’a donné le plus d’éloignement pour les dévots de profession, c’est cette âpreté de mœurs qui les rend insensibles à l’humanité, c’est cet orgueil excessif qui leur fait regarder en pitié le reste du monde.
… ils plaignent les autres d’un ton si cruel, leur justice est si rigoureuse, leur charité est si dure, leur zèle est si amer, leur mépris ressemble si fort à la haine, que l’insensibilité même des gens du monde est moins barbare que leur commisération.
Source text: fr.wikisource.orgIn English · anonymous (William Kenrick's translation of 1761), 1795If ever they condeſcend to ſtoop from their imaginary elevation to do an act of charity, it is always done in a manner extremely mortifying to the object …
… their contempt ſo much like hatred, that even the inſenfibility of the reſt of thc world is leſs cruel than their pity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part VI, Letter VIII (Julie to Saint-Preux), Wikisource text, Sixième partie, Lettre VIII; the English of 1795 (Dublin), vol. IV.
Rousseau's words, turned against another class; Tolstoy signs it «По Руссо». In Julie's letter it is the professed devout ('les dévots de profession') whose pity is so cruel 'que l'insensibilité même des gens du monde est moins barbare que leur commisération' (that even worldly people's insensibility is less barbarous than their commiseration). Tolstoy makes both halves the rich: «Бесчувственность богачей не так жестока, как их сострадание» ('the insensibility of the rich is not as cruel as their compassion'), for May 28's thoughts on wealth. 'Moins barbare' becomes «не так жестока». The saved English scan has OCR errors ('inſenfibility', 'thc').
“Consciousness alone is immortal, positive, perfectly real” becomes “Only what we are conscious of is spiritual,” the world as “a firework, a sublime phantasmagoria, destined to cheer and form the soul” becomes “a kind of game whose aim is the formation and strengthening of the soul,” and “Consciousness is a universe” becomes “Truly there is only consciousness.”
Original · translated by Mrs. Humphry Ward
Berkeley and Fichte seem right, Emerson too; the world is but an allegory; the idea is more real than the fact; fairy tales, legends, are as true as natural history, and even more true, for they are emblems of greater transparency.
Mere shadow, pretext, figure, symbol, or dream. Consciousness alone is immortal, positive, perfectly real. The world is but a firework, a sublime phantasmagoria, destined to cheer and form the soul. Consciousness is a universe, and its sun is love.
TolstoyТолстой
Берклей и Фихте правы и Эмерсон тоже: мир есть только подобие чего-то; волшебные сказки, легенды так же истинны, как и естественная история, — даже более, так как они — более понятные подобия. Истинно существует только душа. Что же всё остальное? Тень, предлог, образ, подобие и сновидение. Одно сознаваемое нами духовно. Мир — это какая-то игра, цель которой — образование и усиление души. Истинно есть только сознание и солнце его — любовь.
Berkeley and Fichte are right, and Emerson too: the world is only a likeness of something; fairy tales and legends are as true as natural history — even truer, since they are more intelligible likenesses. Only the soul truly exists. What, then, is all the rest? A shadow, a pretext, an image, a likeness, and a dream. Only what we are conscious of is spiritual. The world is a kind of game whose aim is the formation and strengthening of the soul. Truly there is only consciousness, and its sun — love.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchComme alors tout se transforme et que tout paraît autre ! Berkeley et Fichte ont alors raison, Emerson aussi …
… qu'est tout le reste ?... ombre, prétexte, figure, symbole et rêve; immortelle, positive, seule parfaitement réelle est la conscience; le monde n'est qu'un feu d'artifice, une fantasmagorie sublime destinée à égayer l'âme et à la former.
La conscience est un univers, son soleil est l'amour …
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Berkeley and Fichte seem right, Emerson too; the world is but an allegory; the idea is more real than the fact; fairy tales, legends, are as true as natural history, and even more true, for they are emblems of greater transparency.
Mere shadow, pretext, figure, symbol, or dream. Consciousness alone is immortal, positive, perfectly real. The world is but a firework, a sublime phantasmagoria, destined to cheer and form the soul. Consciousness is a universe, and its sun is love.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 avril 1852 (7th ed., Geneva 1897, t. I, pp. 47–48); Ward's translation, April 26, 1852.
A continuous passage of the entry, reworked; Tolstoy signs it «По Амиелю». Amiel writes that in moments alone with the infinite ('alors') Berkeley and Fichte are right; Tolstoy drops 'alors' and makes it a plain statement, and leaves out 'l'idée est plus réelle que le fait'. 'Le monde n'est qu'une allégorie' becomes «мир есть только подобие чего-то», and the legends' 'emblèmes plus transparents' «более понятные подобия». Three clauses change: 'immortelle, positive, seule parfaitement réelle est la conscience' (consciousness alone is immortal, positive, perfectly real) becomes «Одно сознаваемое нами духовно» ('only what we are conscious of is spiritual'); 'un feu d'artifice, une fantasmagorie sublime destinée à égayer l'âme et à la former' (a firework, a sublime phantasmagoria meant to cheer the soul and form it) becomes «какая-то игра, цель которой — образование и усиление души» ('a game whose aim is the forming and strengthening of the soul'); 'La conscience est un univers, son soleil est l'amour' becomes «Истинно есть только сознание и солнце его — любовь» ('only consciousness truly is, and its sun is love').
“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.
Original
All 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.
TolstoyТолстой
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.
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 .
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.
“Valuable” becomes “beautiful”: “the most valuable thing in the world” becomes “the most beautiful thing in the world.”
Original · translated by A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10)
THe world and all things in
it are valuable; but the most valuable thing in the world, is a virtuous woman.
TolstoyТолстой
Весь мир и всё в нем прекрасно, но самое прекрасное в мире — это добродетельная женщина.
The whole world and everything in it is beautiful, but the most beautiful thing in the world is a virtuous woman.
From Hadith: Sahih Muslim, Kitab al-Rada, no. 1467 · reworded by Tolstoy .
In English · A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10), 1810THe world and all things in …
… it are valuable; but the most valuable thing in the world, is a virtuous woman.
Source text: archive.orgTolstoy’s own version · Изречения Магомета, не вошедшие в КоранДрагоценен мир и всё, что есть в нем; но самое драгоценное из всего, что есть в нем, это — добродетельная женщина.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Hadith: Sahih Muslim, Kitab al-Rada, no. 1467; in Mishkat al-Masabih, Book of Marriage, Muslim 1467 (chapter: the best enjoyment of the world is the righteous woman); Matthews, Mishcat-ul-Masabih vol. II, Book XIII, ch. I, part I, p. 77.
Matthews's English of the Mishkat, which gave the Muhammad sayings of April, May, and December: 'The world and all things in it are valuable; but the most valuable thing in the world, is a virtuous woman.' Tolstoy makes 'valuable' beautiful: «Весь мир и всё в нем прекрасно, но самое прекрасное в мире — это добродетельная женщина» (the whole world and all in it is beautiful, but the most beautiful thing in the world is a virtuous woman). The Arabic of Muslim 1467 says 'the world is enjoyment (matāʿ), and the best enjoyment of the world is the righteous woman.' Tolstoy's later selection «Изречения Магомета, не вошедшие в Коран» (1909), translated for him by S. D. Nikolaev from Abdullah al-Suhrawardy's The Sayings of Mahomet, which he read in 1908 (Jubilee vol. 40 commentary), has the same saying as «Драгоценен мир…» (precious), nearer Matthews's 'valuable'; Suhrawardy's text was not checked. Not in Thoughts of Wise Men (1903) or Conway.
Translation note. The Russian italic is broken only at the comma and the dash; it is set here as one span.
“The system of rational beings” becomes “a great spiritual brotherhood,” and Marcus’s advice, to say “I am a member” so that the perception “will be more apparent,” becomes a feeling: “there is something heartening and consoling.” †
Original · translated by George Long
Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation.
And the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member [Greek: melos] of the system of rational beings.
TolstoyТолстой
Разумные существа, призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле. Они сотворены для разумного единодействия. В сознании, что ты — член великого духовного братства, есть что-то ободряющее и утешительное.
Rational beings, called to labor together at one and the same work, fulfill in the common life of the world the purpose that the members serve in the human body. They were made for rational action in concert. In the consciousness that you are a member of a great spiritual brotherhood there is something heartening and consoling.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΟἷόν ἐστιν ἐν ἡνωμένοις τὰ μέλη τοῦ σώματος, τοῦτον ἔχει τὸν λόγον ἐν διεστῶσι τὰ λογικά, πρὸς μίαν τινὰ συνεργίαν κατεσκευασμένα.
… μᾶλλον δέ σοι ἡ τούτου νόησις προσπεσεῖται, ἐὰν πρὸς ἑαυτὸν πολλάκις λέγῃς, ὅτι μέλος εἰμὶ τοῦ ἐκ τῶν λογικῶν συστήματος.
Source text: raw.githubusercontent.comIn English · George Long, 1862Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation.
And the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member [Greek: melos] of the system of rational beings.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазумные существа, призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле. Они сотворены для разумного единодействия. В сознании, что ты член великого духовного братства, есть что-то ободряющее и утешительное.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.13.
Word for word from Thoughts of Wise Men (1903), February 19; the Circle adds only a dash («ты — член»). Marcus: "as the members are in bodies united in one, so are rational beings, which exist apart, made for one co-operation; and the thought will strike you more if you often say to yourself, I am a member (μέλος) of the system of rational beings." The first sentence widens the comparison («призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле»: called to work together at one and the same work, they fulfil in the common life of the world the purpose the members serve in the human body). The second keeps "made for one co-operation" («сотворены для разумного единодействия», with "rational" added). The third turns Marcus's advice into a feeling: "the system of rational beings" (τοῦ ἐκ τῶν λογικῶν συστήματος) becomes «великого духовного братства» (a great spiritual brotherhood), and "the thought will strike you more" becomes «есть что-то ободряющее и утешительное» (there is something encouraging and consoling). Marcus goes on that whoever calls himself only a part (μέρος) does not yet love men from the heart; that is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
The “still, small voice” within becomes “the voice that speaks unceasingly within us,” so a quiet voice becomes an unceasing one, and “is heard and listened to as it never was before” becomes “People listen more and more.”
Original
The human family is coming to realize the fact very fast that all must rise or fall together.
The "still, small voice," within is heard and listened to as it never was before.
TolstoyТолстой
Человечество живо начинает сознавать то, что все должны подниматься или падать вместе. Люди всё больше и больше прислушиваются к тому голосу, который не переставая говорит внутри нас.
Humanity is beginning to be keenly conscious that all must rise or fall together. People listen more and more to the voice that speaks unceasingly within us.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThe human family is coming to realize the fact very fast that all must rise or fall together.
The "still, small voice," within is heard and listened to as it never was before.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 11, December 1901, p. 170, the last paragraph of 'Each for All', an article signed 'L. A. Mallory'.
Close in the first sentence, reworded in the second. 'The human family is coming to realize the fact very fast that all must rise or fall together' becomes 'Humanity is beginning keenly to realize that all must rise or fall together' (Человечество живо начинает сознавать то, что все должны подниматься или падать вместе). In the second sentence the 'still, small voice' (the phrase of 1 Kings 19:12) becomes 'that voice which speaks unceasingly within us' (тому голосу, который не переставая говорит внутри нас), and 'is heard and listened to as it never was before' becomes 'people listen more and more' (Люди всё больше и больше прислушиваются): a quiet voice becomes an unceasing one. Tolstoy stops before Mallory's last sentence ('We may expect to see the world becoming brighter and brighter until all will have attained Love's Perfect Way'). The thought itself recurs in the journal in other words: 'We either rise or fall together' (vol. VI, 1891–92) and 'We rise or fall together, for we are all "One in Spirit"' (vol. XVI, 1903–04), both in archive.org's scans, saved. No printable, because the second sentence is changed.
“Our remaining satisfied in the contemplation of its ultimate objects, when it is inflicted on others” becomes “we watch complacently and calmly the working of the evil that others suffer,” and “the religious doctrine” loses “religious.” †
Original
Cruel, partly through want of imagination, (a far rarer and weaker faculty in women than men,) and yet more, at the present day, through the subtle encouragement of your selfishness by the religious doctrine that all which we now suppose to be evil will be brought to a good end;
doctrine practically issuing, not in less earnest efforts that the immediate unpleasantness may be averted from ourselves, but in our remaining satisfied in the contemplation of its ultimate objects, when it is inflicted on others.
TolstoyТолстой
Жестокость в наше время еще больше развивается вследствие тонкого поощрения себялюбия учением о том, что всё то, что считается злом, приводит все-таки к благу. Учение это практически ведет к тому, что мы, хотя и употребляем те же серьезные усилия, чтобы избежать всего для нас неприятного, однако самодовольно и спокойно следим за действием того зла, которое испытывают другие.
In our time cruelty is developed still further by the subtle encouragement given to self-love by the teaching that everything considered evil leads, after all, to good. In practice this teaching brings us to the point where, though we make the same serious efforts to avoid everything unpleasant to ourselves, we watch complacently and calmly the working of the evil that others suffer.
From Sesame and Lilies, Preface of 1871 · reworded by Tolstoy .
John Ruskin’s own wordsCruel, partly through want of imagination, (a far rarer and weaker faculty in women than men,) and yet more, at the present day, through the subtle encouragement of your selfishness by the religious doctrine that all which we now suppose to be evil will be brought to a good end; …
… doctrine practically issuing, not in less earnest efforts that the immediate unpleasantness may be averted from ourselves, but in our remaining satisfied in the contemplation of its ultimate objects, when it is inflicted on others.
Source text: gutenberg.orgRelated · Мысли мудрых людей на каждый деньЕсли вы сознательно не добры ко всем, то будете часто бессознательно жестоки ко многим, и это происходит отчасти вследствие недостатка живости воображения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Sesame and Lilies, Preface of 1871, The counsel to young women, 'Then, secondly, I said, you are not to be cruel'; the preface dated Denmark Hill, 1 January 1871, printed as 'Preface to the Later Editions'.
Ruskin's second counsel to girls: unless they are deliberately kind they will be cruel, 'partly through want of imagination', and more 'through the subtle encouragement of your selfishness by the religious doctrine' that all evil comes to good. Tolstoy takes the second cause and makes it a statement about cruelty in his time. He drops 'religious' before 'doctrine' and 'your' before 'selfishness'; 'will be brought to a good end' becomes 'leads after all to good' (приводит все-таки к благу); 'not in less earnest efforts that the immediate unpleasantness may be averted from ourselves' becomes 'although we use the same earnest efforts to avoid all that is unpleasant to us'; and 'our remaining satisfied in the contemplation of its ultimate objects, when it is inflicted on others' becomes 'we complacently and calmly watch the action of the evil that others suffer' (самодовольно и спокойно следим за действием того зла, которое испытывают другие). The words 'complacently and calmly' and the 'action of the evil' are not Ruskin's, whose point is the comfort of thinking about evil's final ends. Thoughts of Wise Men (1903, 18 June) has Tolstoy's version of the sentence just before it (Related). The Jubilee list names L. P. Nikiforov's Russian selections from Ruskin (Posrednik, 1902 and 1904), not online; the changes may be Nikiforov's. No printable, for the changes.
“The law of life is from the invisible to the visible” becomes “the invisible produces the visible,” the “Source” becomes “the cause,” and being “one with the Source of all power” becomes believing “in the cause of every force.”
Original
The law of life is from the invisible to the visible.
The Source is hidden, the effect is seen; the Source is Infinite, the effect is finite.
To have Faith in the invisible is to be one with the Source of all power; to acknowledge only the visible is to be unprofitable, unfruitful, transient, mortal.
TolstoyТолстой
Закон жизни в том, что невидимое производит видимое. Причина скрыта, последствия видны. Причина бесконечна, последствия конечны. Верить в невидимое — значит верить в причину всякой силы; признавать только видимое — значит быть бесполезным, неплодотворным, преходящим, смертным.
The law of life is that the invisible produces the visible. The cause is hidden, the effects are seen. The cause is infinite, the effects are finite. To believe in the invisible is to believe in the cause of every force; to acknowledge only the visible is to be useless, unfruitful, transient, mortal.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThe law of life is from the invisible to the visible.
The Source is hidden, the effect is seen; the Source is Infinite, the effect is finite.
To have Faith in the invisible is to be one with the Source of all power; to acknowledge only the visible is to be unprofitable, unfruitful, transient, mortal.
Source text: iapsop.comThe World's Advance-Thought and the Universal Republic, vol. VThe Source is hidden, the effect is seen; the Source is Infinite, the effect is finite.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XVI, no. 9, November 1904, p. 132, 'Key Thoughts', an unsigned paragraph, on a page that ends 'All articles not signed are by Lucy A. Mallory'.
Reworded in two places. 'The law of life is from the invisible to the visible' becomes 'the invisible produces the visible' (невидимое производит видимое), and Mallory's capitalized 'Source' becomes 'the cause' (причина) throughout. 'To have Faith in the invisible is to be one with the Source of all power' becomes 'To believe in the invisible means to believe in the cause of every power' (Верить в невидимое — значит верить в причину всякой силы): union with the Source becomes belief in a cause. The rest is close; 'unprofitable, unfruitful, transient, mortal' is kept (бесполезным, неплодотворным, преходящим, смертным). Tolstoy stops before 'The mind is barren that is closed to all save the physical sense.' The paragraph is unsigned; the page says 'All articles not signed are by Lucy A. Mallory'. She had printed the same paragraph in vol. V, 1890–91 (Edition, archive.org's scan, saved). No printable.
Spinoza’s second sentence, that what we conceive in the second way we conceive “under the form of eternity,” gives way to one with no counterpart in the scholium: “Everything spiritual we recognize as things of this kind.”
Original · translated by R. H. M. Elwes
Things are conceived by us as actual in two ways; either as existing in relation to a given time and place, or as contained in God and following from the necessity of the divine nature.
Whatsoever we conceive in this second way as true or real, we conceive under the form of eternity, and their ideas involve the eternal and infinite essence of God, as we showed in II. xlv. and note, which see.
TolstoyТолстой
Двумя способами представляем мы себе предметы действительно существующими: или поскольку мы их наблюдаем в их соотношении с известным местом и временем, или поскольку мы думаем, что они содержатся в боге и вытекают из необходимости божественной природы. Такими предметами мы признаем всё духовное.
We conceive of things as actually existing in two ways: either insofar as we observe them in their relation to a certain place and time, or insofar as we think that they are contained in God and follow from the necessity of the divine nature. Everything spiritual we recognize as things of this kind.
From Ethica · reworded by Tolstoy .
Original · LatinRes duobus modis a nobis ut actuales concipiuntur : vel quatenus easdem cum relatione ad certum tempus et locum existere, vel quatenus ipsas in Deo contineri, et ex naturæ divinæ necessitate consequi concipimus.
Quæ autem hoc secundo modo ut veræ seu reales concipiuntur, eas sub æternitatis specie concipimus, et earum ideæ æternam et infinitam Dei essentiam involvunt, ut Propositione 45 Partis II ostendimus, cujus etiam Scholium vide.
Source text: la.wikisource.orgIn English · R. H. M. Elwes, 1883Things are conceived by us as actual in two ways; either as existing in relation to a given time and place, or as contained in God and following from the necessity of the divine nature.
Whatsoever we conceive in this second way as true or real, we conceive under the form of eternity, and their ideas involve the eternal and infinite essence of God, as we showed in II. xlv. and note, which see.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Ethica (1677), Part V, Proposition 29, Scholium, Ethics V, prop. 29, schol. (Latin Wikisource, from Appuhn's edition of 1913); Elwes, Part V, Prop. XXIX, Note.
Spinoza's first sentence, closely, and his second replaced. Kept: things are conceived by us as actual in two ways, either as existing in relation to a certain time and place, or as contained in God and following from the necessity of the divine nature; Tolstoy writes «наблюдаем» (observe) and «думаем» (think) where Spinoza has “concipimus” (we conceive) for both. Replaced: Spinoza goes on that what we conceive in the second way as true or real we conceive under the form of eternity (sub æternitatis specie), and that their ideas involve the eternal and infinite essence of God; Tolstoy's second sentence is «Такими предметами мы признаем всё духовное» (as such things we recognize all that is spiritual), which has no counterpart in the scholium. Hence the signature «По Спинозе» (after Spinoza). The scholium closes Spinoza's argument that the mind conceives things under the form of eternity only by conceiving the body's essence so. How Tolstoy read Spinoza was not found.
Conway’s “it eradicates the man who committed it” (Bühler: “it cuts off the roots of him who committed it”) becomes “And these fruits are terrible”: the doer’s ruin drops out.
Original · translated by G. Bühler (SBE 25)
Unrighteousness, practised in this world, does not at once produce its fruit, like a cow ; but, advancing slowly, it cuts off the roots of him who committed it.
in its other sense, ' the earth/ i. e. ' which does not at once yield a harvest,'
TolstoyТолстой
Зло в этом мире не тотчас дает плоды, но, как земля, понемногу и в свое время. И плоды эти ужасны.
Evil in this world does not bear fruit at once, but, like the earth, little by little and in its own time. And these fruits are terrible.
From Manusmṛti · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyIniquity, committed in this world, produces not …
… fruit immediately, but, like the earth, in due season, …
… and advancing by little and little, it eradicates the man who committed it.
Source text: archive.orgOriginal · Sanskritनाधर्मश्चरितो लोके सद्यः फलति गौरिव
शनैरावर्त्तमानस्तु कर्तुर्मूलानि कृन्तति
Source text: sa.wikisource.orgIn English · G. Bühler (SBE 25), 1886Unrighteousness, practised in this world, does not at once produce its fruit, like a cow ; but, advancing slowly, it cuts off the roots of him who committed it.
… in its other sense, ' the earth/ i. e. ' which does not at once yield a harvest,'
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manusmṛti, IV.172; Conway (1874), no. DCCX, Justice, p. 448.
Conway's English, shortened and changed at the end. Conway: 'Iniquity, committed in this world, produces not fruit immediately, but, like the earth, in due season, and advancing by little and little, it eradicates the man who committed it.' Tolstoy keeps the first half, «Зло в этом мире не тотчас дает плоды, но, как земля, понемногу и в свое время» (evil in this world does not bear fruit at once, but, like the earth, little by little and in its season), and puts in place of 'it eradicates the man who committed it' a sentence of his own, «И плоды эти ужасны» (and these fruits are terrible). 'Like the earth' renders the Sanskrit gauḥ, which means both cow and earth: Bühler translates 'like a cow' and notes that most commentators take it in 'the earth', 'which does not at once yield a harvest.' The Sanskrit: 'unrighteousness practised in the world does not bear fruit at once, like a cow (or the earth); turning slowly, it cuts the roots of the doer.' Tolstoy took three of June 6's entries from the same pages of Conway's chapter 'Sanctions' (6-6.3, 6-6.4). Not in Thoughts of Wise Men (1903).
“Arrogance cannot receive, for it assumes to know it all” becomes “Arrogance can acquire nothing, since it supposes that it already has everything”: knowing becomes having; “in spiritual unfoldment” and “permanent” drop out.
Original
The first lesson in spiritual unfoldment that the individual has to learn before he can progress on the road to permanent Happiness is humility.
The arrogant, domineering, vanity must give place to meekness and gentleness.
Arrogance cannot receive, for it assumes to know it all.
TolstoyТолстой
Первое, чему человек должен научиться раньше, чем он может успевать на пути к счастью, это — смирение. Надменность, властность и тщеславие должны уступить место кротости и мягкости. Надменность ничего не может приобрести, так как предполагает, что уже всё имеет.
The first thing a man must learn before he can make progress on the path to happiness is humility. Arrogance, imperiousness, and vanity must give way to meekness and gentleness. Arrogance can acquire nothing, since it supposes that it already has everything.
From “World’s Advance Thought”.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
From “World’s Advance Thought”’s own wordsThe first lesson in spiritual unfoldment that the individual has to learn before he can progress on the road to permanent Happiness is humility.
The arrogant, domineering, vanity must give place to meekness and gentleness.
Arrogance cannot receive, for it assumes to know it all.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 117, an unsigned paragraph among the editor's.
Reworded. 'The first lesson in spiritual unfoldment that the individual has to learn before he can progress on the road to permanent Happiness is humility' becomes 'The first thing a person must learn before he can make progress on the way to happiness is humility' (Первое, чему человек должен научиться раньше, чем он может успевать на пути к счастью, это — смирение): 'in spiritual unfoldment' and 'permanent' are left out. 'The arrogant, domineering, vanity must give place to meekness and gentleness' is kept (Надменность, властность и тщеславие должны уступить место кротости и мягкости). The last sentence is changed: 'Arrogance cannot receive, for it assumes to know it all' becomes 'Arrogance can acquire nothing, since it supposes that it already has everything' (Надменность ничего не может приобрести, так как предполагает, что уже всё имеет): 'to know it all' becomes 'already has everything'. Tolstoy sets that sentence in italics. The paragraph is unsigned, which agrees with the Jubilee list of the Circle's sources: thoughts from the journal are signed either with Mallory's name or «Из «Передовой мысли мира»». The same issue gave April's 4-25.2, also signed «Из «Передовой мысли мира»». No printable.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
“Are not equal to those who love it” becomes “are equal to those who love it,” perhaps a slip or a misprint, and “those who delight in it” become those “who practice it with love,” the practice after Pauthier’s French, “en fait ses délices et les pratique.” *
Original · translated by James Legge
They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
TolstoyТолстой
Те, кто знают истину, равны тем, которые любят ее; а те, которые любят ее, не равны тем, которые с любовью творят ее.
Those who know the truth are equal to those who love it; but those who love it are not equal to those who practice it with love.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Celui qui connaît les principes de la droite raison n'égale pas celui qui les aime; celui qui les aime n'égale pas celui qui en fait ses délices et les pratique.
Source text: gutenberg.orgIn English · James Legge, 1861They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.18 (Legge VI.xviii; Pauthier VI.18).
Analects VI.18, probably from Pauthier's French: 'Celui qui connaît les principes de la droite raison n'égale pas celui qui les aime; celui qui les aime n'égale pas celui qui en fait ses délices et les pratique' (he who knows the principles of right reason does not equal him who loves them; he who loves them does not equal him who delights in them and practises them). Tolstoy's «с любовью творят ее» (who with love do it) follows Pauthier's 'et les pratique', which is not in the Chinese (樂之者, 'those who delight in it'); his «истину» (the truth) is Legge's word ('They who know the truth are not equal to those who love it'). In the first clause the Jubilee text prints «равны» (are equal) where the Chinese (不如) and both translations say 'not equal'; whether the slip is Tolstoy's or a misprint was not checked against the 1906 or 1911 printings. Not in Thoughts of Wise Men (1903).
Translation note. As printed: «равны», “are equal”, in the first clause, and «не равны», “are not equal”, in the second.
“Falsehood” becomes “evil,” the rebuke becomes taking up arms “in fury,” and one quality, “straightforwardness,” becomes three, “its plainness, its self-evidence, and its inner might,” which “strike evil harder than anything else.”
Original
Truth never turns to rebuke falsehood; her own straightforwardness is the severest correction.
TolstoyТолстой
Истина никогда яростно не ополчается против зла: ее наглядность, очевидность и внутренняя мощь сильнее всего поражает зло.
Truth never takes up arms in fury against evil: its plainness, its self-evidence, and its inner might strike evil harder than anything else.
From A Week on the Concord and Merrimack Rivers · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, a calendar in The Coming DayTruth never turns to rebuke falsehood ; her own straightforwardness is the severest correction.
Source text: archive.orgThoreau’s own wordsTruth never turns to rebuke falsehood; her own straightforwardness is the severest correction.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. A Week on the Concord and Merrimack Rivers (1849), Thursday, The passage on Persius and satire, after 'no evil is so huge, but you grudge to bestow on it a moment of hate' (first printed in Thoreau's 'Aulus Persius Flaccus', The Dial, July 1840).
Thoreau's sentence, enlarged. Tolstoy found it as the entry for 2 April in the calendar 'Every Day with Thoreau' (The Coming Day, April 1898), the sheets the Jubilee list names among his sources (What Tolstoy read); the entry for 1 April there is the source of 6-11.5. 'Truth never turns to rebuke falsehood' becomes 'Truth never furiously takes up arms against evil' (никогда яростно не ополчается против зла): 'falsehood' becomes 'evil', and the rebuke becomes a furious attack. 'Her own straightforwardness is the severest correction' becomes 'its clearness, its evidentness, and its inner power strike evil most of all' (ее наглядность, очевидность и внутренняя мощь сильнее всего поражает зло): one quality becomes three, and correction becomes striking. No printable, for the changes.
The ending is turned: cannibalism, “the most merciful form in which man has ever lived upon his fellow-man,” becomes “no crueler a form of existence at the expense of others”; “actually ate their flesh” becomes “simply ate their bodies.”
Original
In the days of savagery the strong devoured the weak--actually ate their flesh.
True, they do not eat their flesh, they do not drink their blood, but they live on their labor, on their self-denial, their weariness and want.
He has been devoured by his fellow-men.
When I take into consideration the agony of civilized life--the number of failures, the poverty, the anxiety, the tears, the withered hopes, the bitter realities, the hunger, the crime, the humiliation, the shame--I am almost forced to say that cannibalism, after all, is the most merciful form in which man has ever lived upon his fellow-man.
TolstoyТолстой
В века людоедства сильные пожирали слабых, попросту поедали их тела. Но, несмотря на все установленные людьми законы, несмотря на успехи наук, сильные, бессердечные люди до сих пор продолжают жить на счет слабых, несчастных и глупых. Правда, они не едят их мяса, не пьют их крови, но они всё равно живут от их лишений и нужды. Бедняки, калечащие себя работой и проводящие всю свою жизнь лишь в заботах о прокормлении себя и своих семей, в сущности поедаются своими собратьями. Видя распадение цивилизованного мира, его беспокойство и слезы, разбитые надежды и жалкую действительность, голодовки и преступления, унижение и позор, невольно приходишь к заключению, что людоедство было не более жестокой формой существования на чужой счет.
In the ages of cannibalism the strong devoured the weak, simply ate their bodies. But despite all the laws people have established, despite the successes of the sciences, strong, heartless people still go on living at the expense of the weak, the unfortunate, and the foolish. True, they do not eat their flesh or drink their blood, but they live all the same on their privation and want. The poor, who cripple themselves with work and spend their whole lives in nothing but the care of feeding themselves and their families, are in essence eaten by their fellow men. Seeing the disintegration of the civilized world, its unrest and tears, its broken hopes and wretched reality, its famines and crimes, its humiliation and shame, one comes, in spite of oneself, to the conclusion that cannibalism was no crueler a form of existence at the expense of others.
Lucy Mallory [Robert G. Ingersoll].
From Some Interrogation Points, in The Works of Robert G. Ingersoll, vol. XI, Miscellany · reworded by Tolstoy .
What Tolstoy read · The World's Advance-Thought and the Universal RepublicTrue, they do not eat their own flesh nor drink their own blood, but they live on their labor, their self-denial, their weakness and want.
He has been devoured by his fellow-men.
When I take into consideration the agony of civilized life—the failures, the anxieties, the tears, the wretched hope, the bitter realities, the hunger, the crime, the humiliation, the shame—I am almost forced to believe that cannibalism, …
… is the most merciful form in which man has lived upon his fellow-man.
Source text: iapsop.comLucy Mallory’s own wordsIn the days of savagery the strong devoured the weak--actually ate their flesh.
True, they do not eat their flesh, they do not drink their blood, but they live on their labor, on their self-denial, their weariness and want.
He has been devoured by his fellow-men.
When I take into consideration the agony of civilized life--the number of failures, the poverty, the anxiety, the tears, the withered hopes, the bitter realities, the hunger, the crime, the humiliation, the shame--I am almost forced to say that cannibalism, after all, is the most merciful form in which man has ever lived upon his fellow-man.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Some Interrogation Points, in The Works of Robert G. Ingersoll, vol. XI, Miscellany (Dresden Edition, 1900), the paragraph that follows the horse that 'feels like a Nihilist'.
The words are Robert G. Ingersoll's, from 'Some Interrogation Points' (The North American Review, 1887, as The Truth Seeker's reprint of that year says; archive.org scan of The Truth Seeker, read, not saved), reprinted without his name under the heading 'Cannibalism' in Mallory's journal for July 1901 (What Tolstoy read); Tolstoy's signature follows the journal. The journal's text is the shorter form quoted under Ingersoll's name in the 1890s ('In the days of cannibalism the strong devoured the weak', e.g. The Arena, October 1898; archive.org full text, read, not saved), and Tolstoy follows it wherever it differs from the Dresden Edition: 'cannibalism' for 'savagery' (В века людоедства), 'advances in science' without 'literature and art' (успехи наук), 'the strong, the heartless' without 'the cunning', 'for himself and children' for 'wife and child'. He shortens and changes it. 'Actually ate their flesh' becomes 'simply ate their bodies' (попросту поедали их тела). 'Their labor, their self-denial, their weakness and want' becomes 'their privations and need' (их лишений и нужды). The poor man's 'anxious, barren, wasted life', 'without ever having one luxury', and 'has been the fool of others' (the journal's misprint for Ingersoll's 'food') are left out, and the two sentences become one: 'The poor, crippling themselves with work and spending their whole life only in caring to feed themselves and their families, are in essence devoured by their fellows' (в сущности поедаются своими собратьями). 'The agony of civilized life—the failures' becomes 'the disintegration of the civilized world' (распадение цивилизованного мира), 'the hunger' 'famines' (голодовки), 'I am almost forced to believe' 'one involuntarily comes to the conclusion' (невольно приходишь к заключению). The ending is turned: 'cannibalism, after all, is the most merciful form in which man has lived upon his fellow-man' becomes 'cannibalism was not a crueler form of living at another's expense' (людоедство было не более жестокой формой существования на чужой счет). Where the journal has 'their own flesh … their own blood', Tolstoy has 'their flesh … their blood' (их мяса, их крови), as Ingersoll has. The journal's text is from pdftotext's raw reading of IAPSOP's PDF, which keeps the two columns apart (the plain text layer, saved as worlds_advance_thought_and_spiritual_republic_v14_n7_jul_1901.txt, interleaves them); excerpts stop short of words broken at a line end ('af- ter all').
Carus’s “One who may die but will not perish” becomes he who, dying, “knows that he is not annihilated”: not perishing becomes knowing that one does not perish.
Original · translated by James Legge
He who knows other men is discerning; he who knows himself is intelligent.
He who overcomes others is strong; he who overcomes himself is mighty.
he who dies and yet does not perish, has longevity.
TolstoyТолстой
Знающий других людей умен; знающий самого себя — просвещен.
Побеждающий других силен; побеждающий самого себя — могуществен.
Тот же, кто, умирая, знает, что он не уничтожается, — вечен.
He who knows other people is intelligent; he who knows himself is enlightened.
He who conquers others is strong; he who conquers himself is mighty.
But he who, dying, knows that he is not annihilated is eternal.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingOne who knows others is clever, but one who knows himself is enlightened.
One who conquers others is powerful, but one who conquers himself is mighty.
One who may die but will not perish, has life everlasting.
Source text: archive.orgIn English · James Legge, 1891He who knows other men is discerning; he who knows himself is intelligent.
He who overcomes others is strong; he who overcomes himself is mighty.
… he who dies and yet does not perish, has longevity.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЗнающий других людей умен, знающий самого себя просвещен. Побеждающий других силен, побеждающий самого себя могуществен.
Тот же, кто, умирая, знает, что он не уничтожается, вечен.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 33.
Tolstoy's 1903 version (Thoughts of Wise Men, 26 November), from Carus, repeated in the Circle. The first two sentences are close to Carus: 'One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty.' The middle of the chapter (knowing sufficiency, perseverance, keeping one's place) is left out, and the last sentence is changed: Carus's 'One who may die but will not perish, has life everlasting' (Chinese 死而不亡者壽, 'who dies but does not perish is long-lived') becomes «Тот же, кто, умирая, знает, что он не уничтожается, — вечен» (he who, dying, knows that he is not destroyed is eternal). Not perishing becomes knowing that one does not perish.
The fool becomes “a man who is sure of himself,” after the verse before it in Conway, “a fool who thinks himself wise,” and the taste of soup becomes the taste “of what it carries to the mouth.”
Original · translated by F. Max Müller
64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
TolstoyТолстой
Если самоуверенный человек будет общаться с мудрым человеком всю свою жизнь, он так же мало познает истину, как ложка познает вкус того, что она передает в рот.
If a man who is sure of himself keeps company with a wise man all his life, he will come to know the truth as little as a spoon comes to know the taste of what it carries to the mouth.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… but a fool who thinks himself wise, he is called a fool indeed.
If a fool be associated with a wise man all his life, he will perceive the truth as little as a spoon per ceives the taste of soup.
Source text: archive.orgOriginal · PaliYāvajīvampi ce bālo, …
… paṇḍitaṁ payirupāsati; …
Na so dhammaṁ vijānāti, …
… dabbī sūparasaṁ yathā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188164. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсю жизнь проведет глупец подле мудрого и нимало не познает истины, как никогда ложка не поймет вкуса пищи.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 64, with v. 63 (Bālavagga); Conway (1874), no. CLXXXII, Folly, pp. 116-117.
Dhammapada 64 in the words Conway prints (Max Müller's translation): 'If a fool be associated with a wise man all his life, he will perceive the truth as little as a spoon perceives the taste of soup.' Tolstoy makes the fool «самоуверенный человек» (a self-assured man), taking up the verse before it in Conway, 'a fool who thinks himself wise, he is called a fool indeed', and the soup «того, что она передает в рот» (what it carries to the mouth). The Pali has dabbī sūparasaṁ, 'the ladle the taste of the sauce.' Thoughts of Wise Men (1903), 27 May, signed Dhammapada, gives the verse in other words. «Восточная мудрость» is the Dhammapada.
Adds “in the name of honor” twice, so the nations’ crimes and humiliations become honor’s doing; “This last pretext is perhaps the most extravagant of all” becomes “The justification of wars by honor is the strangest of all,” and “rape” drops out of the crimes.
Original · translated by M. P. Willcocks
The unreasonableness of modern wars disguises itself under dynastic interest, nationality, balance of power, honour.
This last pretext is perhaps the most extravagant of all, for there is not a nation in the world that is not sullied with every crime and loaded with every shame.
There is not one of them which has not endured all the humiliations that fortune could inflict on a miserable band of men.
If there yet remains any honour among the nations, it is a strange means of upholding it to make war—that is to say, to commit all the crimes by which an individual dishonours himself: arson, robbery, rape, murder.
TolstoyТолстой
Безумие современных войн оправдывается династическим интересом, национальностью, европейским равновесием, честью. Оправдание войн честью самое странное, потому что нет ни одного народа, который не осквернил бы себя во имя чести всеми преступлениями и постыдными поступками. Нет ни одного, который во имя чести не испытал бы всевозможных унижений. Если же и существует честь в народах, то какой же странный способ поддерживать ее войной, т. е. всеми теми преступлениями, которыми бесчестит себя частный человек: поджигательством, грабежами, убийством.
The madness of modern wars is justified by dynastic interest, by nationality, by the European balance of power, by honor. The justification of wars by honor is the strangest of all, because there is not a single nation that has not defiled itself, in the name of honor, with every crime and shameful deed. There is not one that has not, in the name of honor, undergone every kind of humiliation. And if there is such a thing as honor among nations, what a strange way to uphold it by war, that is, by all the crimes by which a private man dishonors himself: arson, robbery, murder.
From L'Orme du mail · reworded by Tolstoy .
What Tolstoy read · Jean Grave, Guerre-MilitarismeSi toutefois il subsiste encore un honneur dans les peuples, c'est un étrange moyen de le soutenir que de faire la guerre, c'est-à dire de commettre tous les crimes par lesquels un particulier se déshonore : incendie, rapines, viol, meurtre.
Source text: archive.orgOriginal · FrenchLa déraison des guerres modernes se nomme intérêt dynastique, nationalités, équilibre européen, honneur.
Ce dernier motif est peut-être de tous le plus extravagant, car il n’est pas un peuple au monde qui ne soit souillé de tous les crimes et couvert de toutes les hontes.
Il n’en est pas un qui n’ait subi toutes les humiliations que la fortune puisse infliger à une misérable troupe d’hommes.
Si toutefois il subsiste encore un honneur dans les peuples, c’est un étrange moyen de le soutenir que de faire la guerre, c’est-à-dire de commettre tous les crimes par lesquels un particulier se déshonore : incendie, rapines, viol, meurtre.
Source text: fr.wikisource.orgIn English · M. P. Willcocks, 1910The unreasonableness of modern wars disguises itself under dynastic interest, nationality, balance of power, honour.
This last pretext is perhaps the most extravagant of all, for there is not a nation in the world that is not sullied with every crime and loaded with every shame.
There is not one of them which has not endured all the humiliations that fortune could inflict on a miserable band of men.
If there yet remains any honour among the nations, it is a strange means of upholding it to make war—that is to say, to commit all the crimes by which an individual dishonours himself: arson, robbery, rape, murder.
Source text: gutenberg.orgTolstoy’s own version · «Одумайтесь!»Безумие современных войн оправдывается династическим интересом, национальностью, европейским равновесием, честью. Этот последний мотив самый дикий, потому что нет ни одного народа, который не осквернил бы себя всеми преступлениями и постыдными поступками, нет ни одного, который не испытал бы всевозможных унижений.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. L'Orme du mail (1897), Chapter XV, M. Bergeret speaking (Calmann-Lévy, 1899, pp. 282–283); Willcocks's translation, chapter XV.
Four sentences of M. Bergeret's speech, in order. The Circle takes Tolstoy's own epigraph in «Одумайтесь!» (1904), which came from Grave's anti-war anthology (December found the other war sayings there), and changes it further. France's nations are 'souillé de tous les crimes' (sullied with every crime) and have suffered 'toutes les humiliations'; the Circle twice adds «во имя чести» (in the name of honour): no nation «не осквернил бы себя во имя чести всеми преступлениями», none «который во имя чести не испытал бы всевозможных унижений», so the crimes and humiliations become honour's doing. 'Ce dernier motif est peut-être de tous le plus extravagant' (this last motive is perhaps the most extravagant) becomes «Оправдание войн честью самое странное» («Одумайтесь!»: «Этот последний мотив самый дикий»); France's 'déraison' (unreason) is «Безумие» (madness), and 'se nomme' (is called) is «оправдывается» (is justified by). The list of crimes 'incendie, rapines, viol, meurtre' loses 'viol' (rape), already in «Одумайтесь!». The Circle's «частный человек» matches France's 'un particulier'; «Одумайтесь!» has «честный человек». The words are a character's, M. Bergeret's, in a novel.
Conway’s description, “absorbed with the desire for good conduct; they are free from all impediments; they are pure,” becomes a reason, “pure, because they are absorbed only in the desire for a good life,” and “in their human form” becomes “in the bodily life.”
Original · translated by H. H. Wilson
Men acquire (by them) heavenly fruition, or final felicity:
unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes.
In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory
TolstoyТолстой
Люди достигают небесной радости, достигают блаженства в телесной жизни. Такие люди чисты, потому что поглощены только желанием доброй жизни. Когда же ум и сердце чисты, то им открывается божество.
People attain heavenly joy, attain bliss, in the bodily life. Such people are pure, because they are absorbed only in the desire for a good life. And when the mind and the heart are pure, divinity is revealed to them.
Brahmin wisdom (Vishnu Purana).
From Vishnu Purana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyMen attain the joy of heaven in their human form: they attain beatitude. These are absorbed with the …
… desire for good conduct ; they are free from all impedi ments ; they are pure. When the intellect is pure as well as the heart, to it the region of the Deity be comes visible.
Source text: archive.orgOriginal · Sanskritस्वर्गापवर्गौ मानुष्यात्प्राप्नुवन्ति नरा मुने
सम्यक्छ्रद्धाः समाचारप्रवणा मुनिसत्तम
यथेच्छावासनिरताः सर्वबाधाविवर्जिताः
शुद्धे च तासां मनसि शुद्धेन्तःसंस्थिते हरौ
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840Men acquire (by them) heavenly fruition, or final felicity: …
… unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes.
In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, I.6.10-13; Wilson (1840), Book I, ch. VI, pp. 44-45; Conway (1874), no. LVII, Attainment, pp. 36-37.
Conway's English of the Vishnu Purana, reworded. Conway: 'Men attain the joy of heaven in their human form: they attain beatitude. These are absorbed with the desire for good conduct; they are free from all impediments; they are pure. When the intellect is pure as well as the heart, to it the region of the Deity becomes visible.' Tolstoy makes 'in their human form' «в телесной жизни» (in bodily life); turns the description into a reason, «Такие люди чисты, потому что поглощены только желанием доброй жизни» (such people are pure because they are absorbed only in the desire for a good life), adding 'only' and dropping 'free from all impediments'; and makes 'the region of the Deity becomes visible' «им открывается божество» (the deity is revealed to them). In the Sanskrit (I.6.10-13) men attain heaven and final liberation (svarga and apavarga, Conway's 'beatitude') from the human state, and the pure beings are the first people of the four castes, as Brahma created them; with Hari dwelling in their pure minds they have the pure knowledge by which the abode of Vishnu is seen. Wilson: 'they were pure, made free from soil, by observance of sacred institutes. In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory of Vishnu.' Conway drops that setting, and the passage becomes a statement about all men. Not in Thoughts of Wise Men (1903).
“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.
Original
A 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.
TolstoyТолстой
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.
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 .
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.
Mazzini’s two wings, “il consenso dei vostri fratelli e la vostra coscienza,” the consent of your brothers and your conscience, become “tradition, or the consciousness of all humanity,” and “your personal consciousness, that is, your conscience”; to being “certain of having found the truth” Tolstoy adds “or have read at least a part of the law of God.”
Original · translated by Emilie Ashurst Venturi
Wherefore either isolate yourselves from, or absorb yourselves in, the world?
Why seek to stifle the voice of the individual or of the human race? Both are sacred.
Then are you certain of having found the truth, for the one is the verification of the other.
TolstoyТолстой
Бог дал вам предание, или сознание всего человечества, и ваше личное сознание, т. е. вашу совесть, как те два крыла, при помощи которых вы можете приближаться и возноситься к нему и познавать истину. Зачем же вы хотите подрезать одно из этих крыльев? Зачем уединяться от мира или поглощаться миром? Зачем заглушать или голос своей совести, или голос человечества? Оба они священны. Бог говорит вам и тем и другим. Каждый раз, как они совпадают, когда голос вашего сознания или совести подтверждается сознанием человечества, вы находитесь в присутствии бога и можете быть уверены, что нашли истину или прочли по крайней мере часть закона бога, так как один голос служит проверкой другого.
God has given you tradition, or the consciousness of all humanity, and your personal consciousness, that is, your conscience, as the two wings by which you can draw near and rise to him and come to know the truth. Why, then, do you want to clip one of these wings? Why withdraw from the world, or be swallowed up by the world? Why stifle either the voice of your conscience or the voice of humanity? Both are sacred. God speaks to you through the one and through the other. Every time they coincide, when the voice of your consciousness, or conscience, is confirmed by the consciousness of humanity, you are in the presence of God and may be sure that you have found the truth, or have read at least a part of the law of God, since the one voice serves as a check on the other.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianDio v’ha dato il consenso dei vostri fratelli e la vostra coscienza, come due ale per innalzarvi quanto è possibile sino a lui. Perchè v’ostinate a troncarne una? Perchè isolarvi, assorbirvi nel mondo? Perchè voler soffocare la voce del genere umano? Ambe sono sacre: Dio parla in ambe.
Dovunque s’incontrano, dovunque il grido della vostra coscienza è ratificato dal consenso dell’umanità, ivi è Dio, ivi siete certi di avere in pugno la verità: l’uno è la verificazione dell’altro.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Wherefore either isolate yourselves from, or absorb yourselves in, the world?
Why seek to stifle the voice of the individual or of the human race? Both are sacred.
Then are you certain of having found the truth, for the one is the verification of the other.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter III, «La Legge», Chapter III (Doveri dell'uomo, London 1860, p. 35); Venturi's English, chapter III, p. 55.
One paragraph of the chapter on the Law, its order kept, with changes. Mazzini's two wings are 'il consenso dei vostri fratelli e la vostra coscienza' (the consent of your brothers and your conscience); the Russian names them «предание, или сознание всего человечества» (tradition, or the consciousness of all mankind) and «ваше личное сознание, т. е. вашу совесть». The wings serve 'per innalzarvi quanto è possibile sino a lui' (to raise you as near him as may be); in the Russian, to come near him «и познавать истину» (and know the truth). Mazzini asks only 'Perchè voler soffocare la voce del genere umano?'; the Russian «или голос своей совести, или голос человечества» follows Venturi's English, 'the voice of the individual or of the human race'. Where the two agree, Mazzini says 'ivi è Dio' (God is there) and you hold the truth; the Russian adds «или прочли по крайней мере часть закона бога» (or have read at least part of God's law). L. P. Nikiforov's Russian selection of Mazzini (1905) was not seen.
“Foolish compliance with other men’s ways” and “ungodly custom” lose “foolish” and “ungodly,” so any submission to people’s suggestions and customs is set against conscience, and “Is it right for me?” becomes “Is this in accord with my conscience?”
Original
Oh, young man, now in the period of the pas- sions, reverence your Conscience. Defer that to no appetite, to no passion, to no foolish compliance with other men's ways, to no ungodly custom, even if be- come a law.
Ask always " Is it right for me ? " Be brave and self-denying for conscience' sake. Fear not to differ from men ; keeping your modesty, keep your integrity also.
TolstoyТолстой
Ты молод и переживаешь время увлечений, страстей. Тем более в этой поре слушай голос своей совести, почитай его выше всего. Не отступай от него ни ради похоти, ни ради страсти, ни ради подчинения людским внушениям, обычаям, хотя бы их называли законом. Всегда спрашивай себя: согласно ли это с моей совестью? Будь мужественен и самоотвержен ради требований совести. Не бойся того, что разойдешься с мнением людей.
You are young and are going through the time of enthusiasms and passions. All the more at this season of life, listen to the voice of your conscience; revere it above all else. Do not depart from it for the sake of lust, or of passion, or of submission to people’s suggestions and customs, even if they are called law. Always ask yourself: Is this in accord with my conscience? Be courageous and self-denying for the sake of what your conscience demands. Do not be afraid of differing from people’s opinion.
From The Function and Place of Conscience, in Relation to the Laws of Men: A Sermon for the T… · reworded by Tolstoy .
What Tolstoy read · Theodore Parker: Passages from his Writings, selected by Albert Walkley, in Unity Church…O, young man, now in the period of the passions, reverence your Conscience.
Ask always, “Is it right for me?” Be brave and self-denying for conscience’ sake. Fear not to differ from men; keeping your modesty, keep your integrity also. * * *
Source text: archive.orgParker’s own wordsOh, young man, now in the period of the passions, reverence your Conscience. Defer that to no appetite, to no passion, to no foolish compliance with other men's ways, to no ungodly custom, even if become a law.
Ask always " Is it right for me ? " Be brave and self-denying for conscience' sake. Fear not to differ from men ; keeping your modesty, keep your integrity also.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Function and Place of Conscience, in Relation to the Laws of Men: A Sermon for the Times (preached at the Melodeon, Boston, 22 September 1850), Near the end of the sermon; Speeches, Addresses, and Occasional Sermons, vol. III (Boston: Ticknor and Fields, 1861).
Parker's counsel to the young man, as Unity's Church-Door Pulpit selection of 1885 prints it, cut after 'keep your integrity also' (What Tolstoy read); April found both its Parker entries in the same selection. Tolstoy changes it throughout: 'O, young man, now in the period of the passions, reverence your Conscience' becomes 'You are young and living through the time of enthusiasms and passions. All the more at this age listen to the voice of your conscience, revere it above all'; 'to no foolish compliance with other men's ways, to no ungodly custom, even if become a law' becomes 'nor for submission to men's suggestions, to customs, even if they are called law', so that 'foolish' and 'ungodly' are gone; 'Ask always "Is it right for me?"' becomes 'Always ask yourself: is this in accord with my conscience?'; 'Be brave and self-denying' is kept; 'Fear not to differ from men' becomes 'Do not fear that you will part from people's opinion'; and 'keeping your modesty, keep your integrity also' is left out. No printable, for the changes.
“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.”
Original
I 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.
TolstoyТолстой
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.
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 .
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.
“To be repelled, if need be, not only by war, but even by death” becomes “we must sacrifice everything to attain peace, and still more to be delivered from slavery,” so war drops out, and “liberty in tranquillity” becomes “freedom founded on the recognition of the rights of every man.”
Original · translated by C. D. Yonge
The name of peace is sweet, the thing itself is most salutary. But between peace and slavery there is a wide difference.
Peace is liberty in tranquillity; slavery is the worst of all evils,—to be repelled, if need be, not only by war, but even by death.
TolstoyТолстой
Мир — великое благо, но если мир достигается рабством, то он становится не благом, а бедствием. Мир — это свобода, основанная на признании прав всякого человека, рабство — это отрицание прав человека, его человеческого достоинства. И потому надо жертвовать всем для достижения мира и еще больше для избавления от рабства.
Peace is a great good, but if peace is attained through slavery, it becomes not a good but a calamity. Peace is freedom founded on the recognition of the rights of every man; slavery is the denial of the rights of man, of his human dignity. And therefore we must sacrifice everything to attain peace, and still more to be delivered from slavery.
From Philippics · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsPeace is pleasant, and most profitable; …
… to be resisted not only by war, but even by death.
Source text: archive.orgOriginal · LatinEt nomen pacis dulce est et ipsa res salutaris, sed inter pacem et servitutem plurimum interest.
Pax est tranquilla libertas, servitus postremum malorum omnium non modo bello, sed morte etiam repellendum.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1903The name of peace is sweet, the thing itself is most salutary. But between peace and slavery there is a wide difference.
Peace is liberty in tranquillity; slavery is the worst of all evils,—to be repelled, if need be, not only by war, but even by death.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Philippics, II.113.
"After Cicero": Tolstoy's development of one passage of the Second Philippic. Cicero: "the name of peace is sweet and the thing itself salutary, but between peace and slavery there is a very great difference. Peace is tranquil liberty; slavery is the last of all evils, to be repelled not only by war but even by death." Kept: peace as a great good («великое благо»), and the difference between peace and slavery, as «если мир достигается рабством, то он становится не благом, а бедствием» (if peace is won by slavery, it becomes a calamity in place of a good). Changed: "tranquil liberty" becomes «свобода, основанная на признании прав всякого человека» (freedom founded on the recognition of every man's rights), and slavery «отрицание прав человека, его человеческого достоинства» (the denial of man's rights, of his human dignity). Cicero's "non modo bello sed morte etiam repellendum" (Yonge: "to be repelled, if need be, not only by war, but even by death") becomes «надо жертвовать всем для достижения мира и еще больше для избавления от рабства» (one must sacrifice everything to attain peace, and still more to be free of slavery): war drops out. Ramage, on Tolstoy's list of sources and his source for Cicero in other months, prints the passage under "Peace" with the reference "Philip. ii. 44"; with so free a version, whether Tolstoy read it there cannot be shown. The scan of Ramage is poor ("peace ami slavery", "liberty m tranquillity").
“As consistent with freedom as it is to persist in thy error” becomes “more in keeping with freedom than to persist in your mistake,” so what Marcus calls equally free becomes freer, and “him who corrects thy error” becomes “what corrects your mistake.” †
Original · translated by George Long
Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.
TolstoyТолстой
Помни, что изменить свое мнение и следовать тому, что исправляет твою ошибку, — более соответствует свободе, чем настойчивость в своей ошибке.
Remember that to change your opinion and to follow what corrects your mistake is more in keeping with freedom than to persist in your mistake.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜέμνησο ὅτι καὶ τὸ μετατίθεσθαι καὶ ἕπεσθαι τῷ διορθοῦντι ὁμοίως ἐλεύθερόν ἐστι· σὴ γὰρ ἐνέργεια κατὰ τὴν σὴν ὁρμὴν καὶ κρίσιν καὶ δὴ καὶ κατὰ νοῦν τὸν σὸν περαινομένη.
Source text: raw.githubusercontent.comIn English · George Long, 1862Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.16.
Not in Thoughts of Wise Men (1903). Marcus: "remember that to change your mind and to follow the one who corrects you is equally free (ὁμοίως ἐλεύθερόν ἐστι), for the act is yours, carried out by your own impulse and judgment, and indeed by your own mind." Tolstoy makes "equally free" a comparison won: «более соответствует свободе, чем настойчивость в своей ошибке» (is more in keeping with freedom than persisting in your error). Marcus names nothing to compare with; Long supplies "as it is to persist in thy error", and Tolstoy's «настойчивость в своей ошибке» answers that phrase, so the Russian he read may have followed Long or a version like it. "The one who corrects" (τῷ διορθοῦντι, Long "him who corrects thy error") becomes «тому, что исправляет твою ошибку» (that which corrects your error), and the reason Marcus gives is left out. Urusov's Russian, Tolstoy's usual source for Marcus, was not compared, as the saved 1882 scan has no text layer.
“All other duty is good only unto weariness” becomes “only a new yoke,” and all other knowledge, “only the cleverness of an artist,” becomes “only idle invention.”
Original · translated by H. H. Wilson
That is active duty, which is not for our bondage; that is knowledge, which is for our liberation: all other duty is good only unto weariness; all other know- ledge is only the cleverness of an artist.
TolstoyТолстой
Только та есть действительная обязанность, которая не имеет целью наше рабство. Только то есть знание, которое содействует нашей свободе.
Всякая другая обязанность — только новое ярмо. Всякое другое знание — только праздная выдумка.
That alone is real duty which does not have our slavery as its aim. That alone is knowledge which furthers our freedom.
Every other duty is only a new yoke. All other knowledge is only idle invention.
From Vishnu Purana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyThat is active duty which is not for our bondage; that is knowledge which is for our liberation : all other duty is good only unto weariness ; all other knowledge is only the cleverness of an artist.
Source text: archive.orgOriginal · Sanskritतत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये ।
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम्
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840That is active duty, which is not for our bondage; that is knowledge, which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, I.19.41; Wilson (1840), Book I, ch. XIX; Conway (1874), no. CCXLVI, Liberation, p. 162.
Conway's English, which is Wilson's, changed in its second half. Conway: 'That is active duty which is not for our bondage; that is knowledge which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist.' Tolstoy keeps the first half, «Только та есть действительная обязанность, которая не имеет целью наше рабство. Только то есть знание, которое содействует нашей свободе», and changes the second: 'good only unto weariness' becomes «только новое ярмо» (only a new yoke), and 'only the cleverness of an artist' becomes «только праздная выдумка» (only an idle invention). The Sanskrit: 'that is action which is not for bondage, that is knowledge which is for liberation; other action is for toil, other knowledge mere skill in a craft.' Prahlada says it to his father, the Asura king, in Wilson's Book I, ch. XIX. Not in Thoughts of Wise Men (1903).
“A free man” becomes “a reasonable man,” after Spinoza’s own gloss, “one who lives under the guidance of reason,” and thinking of death “least of all things” becomes thinking “more of life than of death.”
Original · translated by R. H. M. Elwes
A free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.
A free man is one who lives under the guidance of reason, who is not led by fear
TolstoyТолстой
Разумный человек думает больше о жизни, чем о смерти.
A reasonable man thinks more of life than of death.
From Ethica · reworded by Tolstoy .
Original · LatinHomo liber de nulla re minus quam de morte cogitat; …
Homo liber, hoc est qui ex solo rationis dictamine vivit, mortis metu non ducitur …
… atque adeo nihil minus quam de morte cogitat, sed ejus sapientia vitae est meditatio; …
Source text: archive.orgIn English · R. H. M. Elwes, 1883A free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.
A free man is one who lives under the guidance of reason, who is not led by fear …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Ethica (1677), Part IV, Proposition 67, Ethics IV, prop. 67 and its demonstration (Latin text ed. G. Gentile, Bari 1915); Elwes, Part IV, Prop. LXVII.
Spinoza's proposition, changed: “a free man thinks of nothing less than of death, and his wisdom is a meditation not of death but of life” (Homo liber de nulla re minus quam de morte cogitat; et ejus sapientia non mortis, sed vitae meditatio est). Tolstoy writes «Разумный человек» (the rational man) for “Homo liber” (the free man), using the gloss of Spinoza's demonstration, where the free man is the one “who lives by the dictate of reason alone” (qui ex solo rationis dictamine vivit); and «думает больше о жизни, чем о смерти» (thinks more about life than about death) for “thinks of nothing less than of death”, joining the proposition's two clauses into one comparison. How the line reached Tolstoy was not found. The Gentile scan garbles the proposition's last words, so its second clause is shown from the demonstration.
Marcus’s question, “What more then have they gained than those who have died early?”, becomes “It seemed to them that death had overtaken them prematurely,” the troubles, the company, and the feeble body become “how much grief and evil it holds, and how fragile the vessel of life is,” and “three generations” become “three centuries.” †
Original · translated by George Long
It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life. What more then have they gained than those who have died early?
Altogether the interval is small [between birth and death]; and consider with how much trouble, and in company with what sort of people, and in what a feeble body, this interval is laboriously passed.
For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations?
TolstoyТолстой
Если хочешь привыкнуть без страха помышлять о смерти, то попробуй всмотреться и живо войти в положение тех людей, которые из всех сил привержены были к жизни. Им представлялось, что смерть постигла их преждевременно. Между тем самые долголетние, похоронившие многих, наконец, все-таки умерли. Как краток этот промежуток времени, как много вмещается в нем горя, зла и как хрупок сосуд жизни!
Стоит ли говорить об этом мгновении! Подумай — за тобой вечность, впереди тоже вечность. Между этими двумя безднами, какую может для тебя составить разницу — проживешь ли ты три дня или три века.
If you want to accustom yourself to think of death without fear, try to look closely at, and vividly enter into, the situation of those people who clung to life with all their might. It seemed to them that death had overtaken them prematurely. And yet the longest-lived, who had buried many, did die in the end all the same. How brief this interval of time is, how much grief and evil it holds, and how fragile the vessel of life is!
Is this moment worth speaking of? Think — behind you is eternity, ahead of you is eternity too. Between these two abysses, what difference can it make to you — whether you live three days or three centuries?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἸδιωτικὸν μέν, ὅμως δὲ ἀνυστικὸν βοήθημα πρὸς θανάτου καταφρόνησιν ἡ ἀναπόλησις τῶν γλίσχρως ἐνδιατριψάντων τῷ ζῆν. τί οὖν αὐτοῖς πλέον ἢ τοῖς ἀώροις;
… ὅλον, μικρόν ἐστι τὸ διάστημα καὶ τοῦτο δι’ ὅσων καὶ μεθ’ οἵων ἐξαντλούμενον καὶ ἐν οἵῳ σωματίῳ;
… βλέπε γὰρ ὀπίσω τὸ ἀχανὲς τοῦ αἰῶνος καὶ τὸ πρόσω ἄλλο ἄπειρον. ἐν δὴ τούτῳ τί διαφέρει ὁ τριήμερος τοῦ τριγερηνίου;
Source text: raw.githubusercontent.comIn English · George Long, 1862It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life. What more then have they gained than those who have died early?
Altogether the interval is small [between birth and death]; and consider with how much trouble, and in company with what sort of people, and in what a feeble body, this interval is laboriously passed.
For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли хочешь привыкнуть без страха помышлять о смерти, то попробуй всмотреться и живо войти в положение тех людей, которые из всех сил привержены были к жизни. Им представлялось, что смерть постигла их преждевременно. Между тем самые долголетние, похоронившие многих, наконец, все-таки умерли. Как краток этот промежуток времени, как много вмещается в нем горя, зла и как хрупок сосуд жизни!
Стоит ли говорить об этом мгновении? Подумай — за тобой вечность, впереди тоже вечность. Между этими двумя безднами, какую может для тебя составить разницу — проживешь ли ты три дня или три века?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, IV.50.
From Thoughts of Wise Men (1903), October 26, with an exclamation mark and a full stop for its two question marks («Стоит ли говорить об этом мгновении!», «три века.»). Marcus: "a common but effective help toward despising death is to recall those who clung hard to life. What more did they get than those who died untimely? ... The whole interval is small, and drawn out through how many troubles, in what company, in what a feeble body! Do not count it a thing of value. Look at the gulf of time behind you and the other infinity before: in this, what difference is there between one who lives three days and one who lives three generations?" Tolstoy keeps the exercise, the long-lived who buried many and died at last (Marcus names them: Cadicianus, Fabius, Julianus, Lepidus), the shortness of the interval, the two infinities, and the closing question. Changed: Marcus's question "what more did they get than those who died untimely?" becomes «Им представлялось, что смерть постигла их преждевременно» (it seemed to them that death came upon them too early); the troubles, company, and feeble body become «как много вмещается в нем горя, зла и как хрупок сосуд жизни» (how much grief and evil it holds, and how fragile the vessel of life is); "do not count it a thing of value" becomes «Стоит ли говорить об этом мгновении» (is this moment worth speaking of); and "three generations" (τριγερηνίου, Nestor's epithet) becomes «три века» (three centuries). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
“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.
Original
If 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.
TolstoyТолстой
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.
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 .
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.
“Religion” becomes “faith,” man as “the organ and the vehicle” of something higher becomes its “instrument,” and harmony “with the universal order,” vibrating “in unison with God,” becomes harmony “with the life of the world,” responding “to the voice of God.”
Original · translated by Mrs. Humphry Ward
I feel most strongly that man, in all that he does or can do which is beautiful, great, or good is but the organ and the vehicle of something or some one higher than himself. This feeling is religion.
Self must perforce disappear when it is the Holy Spirit who speaks, when it is God who acts.
So long as we are conscious of self we are limited, selfish, held in bondage; when we are in harmony with the universal order, when we vibrate in unison with God, self disappears.
TolstoyТолстой
Я испытываю с особенной силой то, что человек во всем том, что он делает или может делать прекрасного, великого и доброго, есть только орудие чего-то или кого-то высшего его. Это чувство есть вера. Человек верующий присутствует с трепетом священной радости при этих совершающихся чрез него, а не от него чудесах, которые происходят в нем. Он отдает им в распоряжение свою волю, стараясь почтительно стереться, ради того, чтобы как можно меньше извратить высшее дело этой силы, которая на время пользуется им для исполнения своего дела. Он обезличивается и уничтожается; он чувствует, что его «я» должно исчезнуть, когда говорит святой дух, когда действует бог. Так пророк слышит призыв, так молодая мать чувствует, как двигается плод в ее утробе. До тех пор, пока мы чувствуем свое «я», мы ограничены, себялюбивы, пленники: когда же мы в согласии с жизнью мира отзываемся на голос бога, наше «я» исчезает.
I feel with particular force that man, in all that he does or can do that is beautiful, great, and good, is only the instrument of something or someone higher than himself. This feeling is faith. The believer is present, with a trembling of sacred joy, at these miracles that are worked through him, and not from him, and that take place within him. He puts his will at their disposal, trying reverently to efface himself, so as to distort as little as possible the higher work of this power, which for a time is using him to do its work. He becomes impersonal and annihilates himself; he feels that his “I” must vanish when the Holy Spirit speaks, when God acts. So the prophet hears the call; so a young mother feels the child stir in her womb. As long as we feel our “I,” we are limited, self-loving, captives; but when, in harmony with the life of the world, we respond to the voice of God, our “I” vanishes.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchJ'éprouve avec intensité que l'homme, dans tout ce qu'il fait ou peut faire de beau, de grand, de bon, n'est que l'organe et le véhicule de quelque chose ou de quelqu'un de plus haut que lui.
Ce sentiment est religion. L'homme religieux assiste avec un tremblement de joie sacrée à ces phénomènes dont il est l'intermédiaire sans en être l'origine, dont il est le théâtre sans en être l'auteur, …
Il s'impersonnalise, il s'anéantit par admiration. Son moi doit disparaître quand c'est le Saint-Esprit qui parle, quand c'est Dieu qui agit.
Tant que nous sentons notre moi, nous sommes limités, égoïstes, captifs ; quand nous sommes d'accord avec l'ordre universel, quand nous vibrons à l'unisson avec Dieu, notre moi s'évanouit.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885I feel most strongly that man, in all that he does or can do which is beautiful, great, or good is but the organ and the vehicle of something or some one higher than himself. This feeling is religion.
Self must perforce disappear when it is the Holy Spirit who speaks, when it is God who acts.
So long as we are conscious of self we are limited, selfish, held in bondage; when we are in harmony with the universal order, when we vibrate in unison with God, self disappears.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 5 avril 1877 (5th ed., Geneva 1887, t. II, pp. 226–227); Ward's translation, April 5, 1877.
One paragraph of the entry for 5 April 1877, translated with cuts and several changes of word. Amiel's man is 'l'organe et le véhicule' (the organ and the vehicle) of something higher; in the Russian he is «орудие» (the instrument). 'Ce sentiment est religion' (this feeling is religion) becomes «Это чувство есть вера» (this feeling is faith), and 'l'homme religieux' «Человек верующий» (the believing man). The 'phénomènes' of which man is 'l'intermédiaire sans en être l'origine' (the intermediary, not the origin) become «совершающихся чрез него, а не от него чудесах» (wonders done through him, not from him), and 'le théâtre sans en être l'auteur, ou plutôt sans en être le poète' becomes «которые происходят в нем» (which take place in him). 'Il leur prête sa voix, sa main, sa volonté, son concours' (he lends them his voice, his hand, his will, his help) is reduced to «Он отдает им в распоряжение свою волю» (he puts his will at their disposal); 'l'œuvre supérieure du génie' (the higher work of the genius) becomes «высшее дело этой силы» (the higher work of this power); 'il s'anéantit par admiration' loses 'par admiration'. Of Amiel's three images (the prophet, the young mother, the preacher) the preacher is dropped. Amiel's close, 'quand nous sommes d'accord avec l'ordre universel, quand nous vibrons à l'unisson avec Dieu' (when we are in accord with the universal order, when we vibrate in unison with God), becomes «когда же мы в согласии с жизнью мира отзываемся на голос бога» (when, in accord with the life of the world, we answer the voice of God). The 1887 text reads 'isent remuer' for 'sent remuer' (an OCR slip), so that sentence is not quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
Keeping one’s being “in tune with the Infinite” becomes keeping it “in harmony with the eternal,” “Love and Wisdom” become “love and reason,” and “then” becomes “only then,” so the harmony becomes the one condition.
Original
The real work of the individual on earth is to keep his being in tune with the Infinite-- to keep it at peace with himself and all lifethen the almighty power of Love and Wisdom can flow through him as a pure channel of Deiflc expression.
TolstoyТолстой
Истинное дело человека на земле в том, чтобы держать свое существо в согласии с вечным; тогда только всемогущая сила любви и разума может изливаться через него, как через чистый канал.
The true work of man on earth is to keep his being in harmony with the eternal; only then can the almighty power of love and reason pour out through him, as through a clean channel.
From “World’s Advance Thought”.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
From “World’s Advance Thought”’s own wordsThe real work of the individual on earth is to keep his being in tune with the Infinite-- to keep it at peace with himself and all lifethen the almighty power of Love and Wisdom can flow through him as a pure channel of Deiflc expression.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 122, in the editor's section 'The Universal Republic', a column of unsigned paragraphs.
Shortened and reworded. 'The real work of the individual on earth is to keep his being in tune with the Infinite' becomes 'The true work of man on earth is to keep his being in harmony with the eternal' (в согласии с вечным); 'to keep it at peace with himself and all life' is left out; 'then the almighty power of Love and Wisdom can flow through him as a pure channel of Deific expression' becomes 'then only can the almighty power of love and reason pour through him, as through a pure channel': 'only' is added, Wisdom becomes reason (разума), and 'of Deific expression' is left out (the scan reads 'Deiflc', and runs 'life' and 'then' together). The column is unsigned; it stands in the section Mallory edited, three pages after the paragraph Tolstoy took for 7-1.6. No printable, for the cuts and changes.
Amiel’s definition, art as “the bringing into relief of the obscure thought of nature,” becomes a definition of Tolstoy’s own kind, “an action upon people in which, in their souls, the mysterious becomes evident,” and “The great artist is the simplifier” becomes “The true artist always simplifies.”
Original · translated by Mrs. Humphry Ward
Art is simply the bringing into relief of the obscure thought of nature; a simplification of the lines, a falling into place of groups otherwise invisible.
The mysterious grows clear, the confused plain; what is complicated becomes simple--what is accidental, necessary.
The great artist is the simplifier.
TolstoyТолстой
Искусство есть такое воздействие на людей, при котором в душах их таинственное становится очевидным, смутное делается ясным, сложное — простым, случайное — необходимым. Истинный художник всегда упрощает.
Art is an action upon people in which, in their souls, the mysterious becomes evident, the vague becomes clear, the complex simple, the accidental necessary. The true artist always simplifies.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchL'art n'est que la mise en relief de la pensée obscurcie de la nature; c'est la simplification des lignes et le dégagement des groupes invisibles.
Le mystérieux devient évident, le confus devient clair, le compliqué devient simple, le fortuit devient nécessaire.
Le grand artiste est un simplificateur.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Art is simply the bringing into relief of the obscure thought of nature; a simplification of the lines, a falling into place of groups otherwise invisible.
The mysterious grows clear, the confused plain; what is complicated becomes simple--what is accidental, necessary.
The great artist is the simplifier.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 25 novembre 1861 (7th ed., Geneva 1897, t. I, p. 162); Ward's translation, November 25, 1861.
Signed 'after Amiel', and reworked. Amiel's definition, 'L'art n'est que la mise en relief de la pensée obscurcie de la nature' (art is only the bringing into relief of nature's obscured thought), becomes a definition of Tolstoy's own kind: «Искусство есть такое воздействие на людей, при котором в душах их таинственное становится очевидным» (art is an action on people by which, in their souls, the mysterious becomes evident). Amiel's four pairs follow closely ('le mystérieux devient évident, le confus devient clair, le compliqué devient simple, le fortuit devient nécessaire'), and his 'Le grand artiste est un simplificateur' (the great artist is a simplifier) becomes «Истинный художник всегда упрощает» (the true artist always simplifies). The rest of the paragraph (understanding a drama as putting the bird back into the egg; the fire of inspiration and sympathetic ink) is left out.
Without “des Willens,” of the will, the world as “the visibility of will” becomes “only appearance,” and art, which renders this visibility “more distinct,” becomes “the elucidation of this appearance.”
Original · translated by R. B. Haldane and J. Kemp
If the whole world as idea is only the visibility of will, the work of art is to render this visibility more distinct.
It is the camera obscura which shows the objects more purely, and enables us to survey them and comprehend them better.
It is the play within the play, the stage upon the stage in “Hamlet.”
TolstoyТолстой
Если целый мир, как представление, есть лишь видимость, то искусство есть разъяснение этой видимости, камер-обскура, показывающая предметы чище и позволяющая лучше обозревать и охватывать их. Искусство есть зрелище в зрелище, сцена на сцене, как в «Гамлете».
If the whole world, as representation, is only appearance, then art is the elucidation of this appearance, a camera obscura that shows objects more purely and lets one survey and take them in better. Art is a spectacle within a spectacle, a stage upon the stage, as in “Hamlet.”
From Die Welt als Wille und Vorstellung I · reworded by Tolstoy .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenIſt die ganze Welt als Vorſtellung nur die Sicht⸗ barkeit des Willens, ſo iſt die Kunſt die Verdeut⸗ lichung dieſer Sichtbarkeit, die Camera obscura, welche die Gegenſtände reiner zeigt und beſſer über⸗ ſehen und zuſammenfaſſen läßt, das Schauſpiel im Schauspiel, die Bühne auf der Bühne im „Hamlet“.
Source text: archive.orgOriginal · GermanIſt die ganze Welt als Vorſtellung nur die Sichtbarkeit des Willens, ſo iſt die Kunſt die Verdeutlichung dieſer Sichtbarkeit, die Camera obscura, welche die Gegenſtände reiner zeigt und beſſer überſehen und zuſammenfaſſen läßt, das Schauſpiel im Schauſpiel, die Bühne auf der Bühne im „Hamlet“.
Source text: archive.orgIn English · R. B. Haldane and J. Kemp, 1883If the whole world as idea is only the visibility of will, the work of art is to render this visibility more distinct.
It is the _camera obscura_ which shows the objects more purely, and enables us to survey them and comprehend them better.
It is the play within the play, the stage upon the stage in “Hamlet.”
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Die Welt als Wille und Vorstellung I (1819), Book III, § 52, WWV I, ed. Frauenstädt (Leipzig, 1888), p. 315; Lichtstrahlen, p. 108, citing “W. I, 315”; Haldane and Kemp, Third Book, § 52.
Schopenhauer's sentence, with the will taken out. Schopenhauer: “Ist die ganze Welt als Vorstellung nur die Sichtbarkeit des Willens” (if the whole world as representation is only the visibility of the will); Tolstoy: «Если целый мир, как представление, есть лишь видимость» (if the whole world, as representation, is only a visibility, or a semblance). Without “des Willens” (of the will) the Russian «видимость» reads as appearance or semblance, and art becomes «разъяснение этой видимости» (the clarifying of this semblance) where Schopenhauer has art make the will's visibility plainer. The rest is close: the camera obscura that shows objects more purely and lets one survey and grasp them better; the play within the play, the stage on the stage, as in Hamlet. Tolstoy makes the last clause a sentence of its own, beginning «Искусство есть» (art is). Lichtstrahlen prints the sentence alone (intermediary), as Tolstoy did.
Epictetus’s “little slaves” and “great slaves,” kept in Tolstoy’s 1903 version, give way to a close near IV.1.129: the flatterer “seeks to control what does not belong to him”; the 1903 “scoundrel,” whom a free man cannot be, becomes “a willing slave.”
Original · translated by George Long
Does freedom seem to you a good thing? The greatest good. Is it possible then that he who obtains the greatest good can be unhappy or fare badly? No. Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free.
When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be.
The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be;
But who is free from restraint? He who desires nothing that belongs to (is in the power of) others.
TolstoyТолстой
Говорят, что для человека самое большое благо есть его свобода. Если свобода есть благо, то человек свободный не может быть несчастным. Значит, если ты видишь, что человек несчастен, страдает, ноет, — знай, что этот человек не свободный: он непременно кем-нибудь или чем-нибудь порабощен.
Если свобода есть благо, то свободный человек не может быть добровольным рабом. И потому, если ты увидишь, что человек унижается перед другими, льстит им, — знай, что человек этот также не свободен. Он раб, который добивается или обеда, или выгодной должности, или еще чего-нибудь, вообще добивается того, чтобы распоряжаться тем, что не принадлежит ему.
Свободный человек распоряжается только тем, чем можно распоряжаться беспрепятственно. А распоряжаться вполне беспрепятственно можно только самим собою. И потому, если ты увидишь, что человек хочет распоряжаться не самим собою, а другими, то знай, что он не свободен: он сделался рабом своего желания властвовать над людьми.
They say that man’s greatest good is his freedom. If freedom is a good, then a free man cannot be unhappy. So if you see that a man is unhappy, suffers, whines — know that this man is not free: he is surely enslaved by someone or something.
If freedom is a good, then a free man cannot be a willing slave. And so, if you see a man abase himself before others and flatter them, know that this man too is not free. He is a slave, seeking either a dinner, or a profitable post, or something else; in general, he seeks to control what does not belong to him.
A free man controls only what can be controlled without hindrance. And only oneself can be controlled wholly without hindrance. And so, if you see that a man wants to control not himself but others, know that he is not free: he has become the slave of his desire to rule over people.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ἀγαθόν σοι δοκεῖ ἡ ἐλευθερία; — τὸ μέγιστον. — δύναται οὖν τις τοῦ μεγίστου ἀγαθοῦ τυγχάνων κακοδαιμονεῖν ἢ κακῶς πράσσειν; — οὔ. — ὅσους οὖν ἂν ἴδῃς κακοδαιμονοῦντας, δυσροοῦντας, πενθοῦντας, ἀποφαίνου θαρρῶν μὴ εἶναι ἐλευθέρους.
… ὅταν οὖν ἴδῃς τινὰ ὑποπεπτωκότα ἑτέρῳ ἢ κολακεύοντα παρὰ τὸ φαινόμενον αὐτῷ, λέγε καὶ τοῦτον θαρρῶν μὴ εἶναι ἐλεύθερον· καὶ μὴ μόνον, ἂν δειπναρίου ἕνεκα αὐτὸ ποιῇ, ἀλλὰ κἂν ἐπαρχίας ἕνεκα κἂν ὑπατείας. ἀλλʼ ἐκείνους μὲν μικροδούλους λέγε τοὺς μικρῶν τινων ἕνεκα ταῦτα ποιοῦντας, τούτους δʼ, ὡς εἰσὶν ἄξιοι, μεγαλοδούλους.
… ὁ ἀκώλυτος ἄνθρωπος ἐλεύθερος, ᾧ πρόχειρα τὰ πράγματα ὡς βούλεται.
… τίς δʼ ἀκώλυτος; ὁ μηδενὸς τῶν ἀλλοτρίων ἐφιέμενος.
Source text: raw.githubusercontent.comIn English · George Long, 1877Does freedom seem to you a good thing? The greatest good. Is it possible then that he who obtains the greatest good can be unhappy or fare badly? No. Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free.
When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be.
The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be; …
But who is free from restraint? He who desires nothing that belongs to (is in the power of) others.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньГоворят, что для человека самое большое благо есть его свобода. Если свобода есть благо, то человек свободный не может быть несчастным. Значит, если ты видишь, что человек несчастен, страдает, ноет, — знай, что это человек не свободный: он непременно кем-нибудь или чем-нибудь порабощен.
Если свобода есть благо, то свободный человек не может быть и подлецом. И потому, если ты увидишь, что человек унижается перед другими, льстит им, — знай, что человек этот также не свободен. Он раб, который добивается или обеда, или выгодной должности, или еще чего-нибудь. Кто добивается малых благ, тот немножко раболепствует; кто добивается великих благ, тот много раболепствует.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.52, 54–55, 128–129.
From Thoughts of Wise Men (1903), June 11, with two changes in the second paragraph: «не может быть и подлецом» (cannot be a scoundrel either) becomes «не может быть добровольным рабом» (cannot be a voluntary slave), and the 1903 close, «Кто добивается малых благ, тот немножко раболепствует; кто добивается великих благ, тот много раболепствует» (whoever seeks small goods is a little servile; whoever seeks great goods is very servile), becomes «вообще добивается того, чтобы распоряжаться тем, что не принадлежит ему» (in general, seeks to dispose of what does not belong to him); «это человек» also becomes «этот человек». The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Against Epictetus, Discourses IV.1 ("Of freedom"): the first paragraph keeps IV.1.52 closely ("Does freedom seem to you a good thing? The greatest good ... Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free"); the second follows IV.1.54–55, the man who submits to another or flatters him "contrary to his own opinion" is not free, whether "for a bit of supper" or "for a government (province) or a consulship", with Epictetus's province and consulship made «выгодной должности» (a profitable post) and his "little slaves" and "great slaves" given up in the Circle for the new close, which is near IV.1.129, "He who desires nothing that belongs to (is in the power of) others". The third paragraph, on the free man who disposes only of himself and the man enslaved by his wish to rule others, has no counterpart in IV.1 that I found; its first half is close to IV.1.128 ("The man who is not under restraint is free"), and the slave of the wish for power is the Russian text's own.
The punishment of free beings who bow under injustice, “d’être ce qu’elles ont voulu,” to be what they have willed, becomes “to be what others wish to make of them,” and “à l’horizon le disque radieux du soleil,” the radiant disc of the sun on the horizon, becomes “in the east the sun already rising.”
Original · French
On ne fait rien sans elle. Le doute tue l'homme, et il tue les peuples.
Parce qu'elles ne croient pas, parce qu'elles n'ont foi ni en elles-mêmes, ni en Dieu toujours prêt à les sauver, mais non sans leur concours ; car c'est le privilège des créatures libres d'être ce qu'elles veulent être, comme leur châtiment, quand elles se courbent sous l'injustice et la tyrannie, est d'être ce qu'elles ont voulu.
Mais voici venir les oppresseurs, les Pharisiens, les Scribes.
Levez, levez la tête, et par-dessus les ténèbres que ces hypocrites s'efforcent d'épaissir autour de vous, vous découvrirez à l'horizon le disque radieux du soleil qui bientôt vous éclairera de sa pleine lumière, et vous réchauffera de ses rayons.
TolstoyТолстой
Ничего не делается без веры. Сомнение убивает человека, убивает народы. Почему освобождение народов так трудно, так тяжело, так длительно? Потому что у них нет веры в их право, в непобедимую силу их права. Почему всюду угнетенные классы стонут в ожидании облегчения, которое так и не приходит? Потому что у них нет веры ни в себя, ни в бога, всегда готового спасти их, но не без их участия, потому что преимущество свободных существ — быть тем, чем они хотят быть, как и наказание их в том, чтобы быть тем, чем их хотят сделать, когда они покорно склоняются под гнетом несправедливости и угнетения. Но и тогда бог не оставляет их. Для пробуждения их он посылает вестников своего милосердия, вкладывает в них свое слово, облекает их своим могуществом, — и мир вдруг колеблется, толпы сбегаются слушать, народы волнуются, они подымаются, как забродившее тесто; смутное представление лучшего будущего является их воображению. При виде его они трепещут, они проникаются чувством избытка жизни.
Но вот являются и угнетатели, фарисеи и книжники. Смущенные, встревоженные, дрожащие за свою пошатнувшуюся власть, они или душат посланцев отца небесного или, если могут, клевещут и на учение их и на дела; они в самом деле добра, творимого этими посланцами, находят предлоги для осуждения их. Они говорят: «Правда, мы не можем отрицать этого, — эти люди изгоняют бесов, но они изгоняют их силой князя бесовского». Подымите, подымите голову, и поверх той тьмы, которую эти лицемеры стараются сгустить вокруг вас, на востоке вы увидите уже восстающее солнце, которое скоро осветит вас своим полным светом и согреет своими лучами.
Nothing is done without faith. Doubt kills man, kills peoples. Why is the liberation of peoples so difficult, so painful, so slow? Because they have no faith in their right, in the invincible power of their right. Why do the oppressed classes everywhere groan, waiting for a relief that never comes? Because they have faith neither in themselves nor in God, who is always ready to save them, though not without their own part in it; for it is the privilege of free beings to be what they wish to be, as it is their punishment to be what others wish to make of them, when they bow submissively under the weight of injustice and oppression. But even then God does not forsake them. To awaken them he sends the heralds of his mercy, puts his word into them, clothes them with his might — and suddenly the world is shaken, crowds come running to listen, the peoples are stirred, they rise like dough when the leaven works; a dim vision of a better future appears to their imagination. At the sight of it they tremble; they are filled with a feeling of overflowing life.
But now the oppressors appear as well, the Pharisees and the scribes. Disturbed, alarmed, trembling for their shaken power, they either strangle the messengers of the heavenly Father or, if they can, slander both their teaching and their deeds; in the very good done by these messengers they find pretexts for condemning them. They say: “True, we cannot deny it — these men cast out demons, but they cast them out by the power of the prince of demons.” Lift up, lift up your heads, and above the darkness that these hypocrites strive to thicken around you, you will see in the east the sun already rising, which will soon light you with its full light and warm you with its rays.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
Original · FrenchOn ne fait rien sans elle. Le doute tue l'homme, et il tue les peuples.
Parce qu'elles ne croient pas, parce qu'elles n'ont foi ni en elles-mêmes, ni en Dieu toujours prêt à les sauver, mais non sans leur concours ; car c'est le privilège des créatures libres d'être ce qu'elles veulent être, comme leur châtiment, quand elles se courbent sous l'injustice et la tyrannie, est d'être ce qu'elles ont voulu.
Mais voici venir les oppresseurs, les Pharisiens, les Scribes.
Levez, levez la tête, et par-dessus les ténèbres que ces hypocrites s'efforcent d'épaissir autour de vous, vous découvrirez à l'horizon le disque radieux du soleil qui bientôt vous éclairera de sa pleine lumière, et vous réchauffera de ses rayons.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter IX (Paris, 1846, second edition, pp. 51–52).
The reflection on Matthew IX from its third sentence to its end, translated closely but for one clause, where the sense is turned. Lamennais's first sentence, on the faith Christ asks for ('On ne fait rien sans elle', nothing is done without it), becomes «Ничего не делается без веры». Changed: the punishment of free creatures who bow under injustice is, for Lamennais, 'd'être ce qu'elles ont voulu' (to be what they have willed, that is, what they chose by submitting); in the Russian it is «быть тем, чем их хотят сделать» (to be what others want to make them). Smaller changes: 'la vision confuse d'un avenir meilleur se lève devant eux comme l'image d'une grande espérance' loses its 'image of a great hope'; 'à l'horizon le disque radieux du soleil' (on the horizon the radiant disc of the sun) becomes «на востоке... восстающее солнце» (in the east, the rising sun). The second 1846 scan saved in the same folder reads the same. No English translation of Lamennais's Évangiles was found.
Translation note. The Pharisees’ words recall Matthew 12:24, where the KJV has “This fellow doth not cast out devils, but by Beelzebub the prince of the devils.”
“A mere organic function” becomes “the life of an animal,” the word of the day’s theme, that man is unfree insofar as he places his life in his animal self. †
Original · translated by Emilie Ashurst Venturi
Liberty is sacred, as the individual, of whose life it is the reflex, is sacred.
Where liberty is not, life is reduced to a mere organic function,
TolstoyТолстой
Где нет свободы, там жизнь сводится к жизни животного.
Where there is no freedom, life is reduced to the life of an animal.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianLa libertà è sacra come l’individuo, del quale essa rappresenta la vita. Dove non è libertà, la vita è ridotta ad una pura funzione organica.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Liberty is sacred, as the individual, of whose life it is the reflex, is sacred.
Where liberty is not, life is reduced to a mere organic function, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter VIII, «Libertà», Chapter VIII (Doveri dell'uomo, London 1860, p. 88); Venturi's English, chapter VIII, p. 129.
One sentence of the chapter on liberty, with its last words changed: Mazzini's 'Dove non è libertà, la vita è ridotta ad una pura funzione organica' (where there is no liberty, life is reduced to a mere organic function) becomes «Где нет свободы, там жизнь сводится к жизни животного» (where there is no freedom, life is reduced to the life of an animal), the word that ties it to the day's theme (man is unfree insofar as he places his life in his animal self). Whether the change is Tolstoy's or that of a Russian translation (the Jubilee lists L. P. Nikiforov's «Избранные мысли» of Mazzini, Посредник, 1905, and its «Одумайтесь!» commentary a Moscow «Об обязанностях человека» of 1902) could not be checked: neither was found online. The English is quoted from a second scan of Venturi's 1862 edition, added to the existing folder, since the first scan's OCR breaks this sentence.
“We have been born to glory and to liberty” (in Ramage, whom Tolstoy follows, “born for the enjoyment of honour and liberty”) becomes “Human dignity and freedom are natural to us”: what we were born for becomes what is ours, and honor becomes human dignity.
Original · translated by C. D. Yonge
There is nothing more detestable than disgrace; nothing more shameful than slavery. We have been born to glory and to liberty; let us either preserve them or die with dignity.
TolstoyТолстой
Человеческое достоинство и свобода свойственны нам. Будем же хранить их или умрем с достоинством.
Human dignity and freedom are natural to us. Let us then keep them, or die with dignity.
From Philippicae · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsThere is nothing more abommable than disgrace, nothing more base than slavery. We have been born for the enjoyment of honour and liberty; let us either retain these or die with dignity.
Source text: archive.orgOriginal · LatinNihil est detestabilius dedecore, nihil foedius servitute.
Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1903There is nothing more detestable than disgrace; nothing more shameful than slavery. We have been born to glory and to liberty; let us either preserve them or die with dignity.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Philippicae, III.36 (Philip. iii. 14 in Ramage).
Cicero to the Roman people against Antony: "We have been born for the enjoyment of honour and liberty; let us either retain these or die with dignity" (Ramage; Latin "Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur"). Tolstoy's second sentence, «Будем же хранить их или умрем с достоинством», is Ramage's close word for word. The first changes the claim: "we have been born for honour (decus) and liberty" becomes «Человеческое достоинство и свобода свойственны нам» (human dignity and freedom are proper to us), with "honour" made "human dignity". Ramage's first sentence ("nothing more abominable than disgrace, nothing more base than slavery") is left out; the scan reads "abommable".
What Solomon and Job knew and spoke of best, “la misère de l’homme,” the wretchedness of man, becomes “the nothingness of worldly life.”
Original · translated by W. F. Trotter
the former the most fortunate, and the latter the most unfortunate of men; the former knowing the vanity of pleasures from experience, the latter the reality of evils.
TolstoyТолстой
Соломон и Иов лучше всего знали и лучше всего говорили о ничтожестве мирской жизни: один был самым счастливым, другой — самым несчастным; один испытал суетность удовольствий, другой — действительность бедствий.
Solomon and Job knew best and spoke best of the nothingness of worldly life: the one was the happiest, the other the unhappiest; the one experienced the vanity of pleasures, the other the reality of calamities.
From Pensées · reworded by Tolstoy .
What Tolstoy read · Pensées de Pascal, précédées de sa vie par Mme Périer, sa sœur… l'un connaissant la vanité des plaisirs par expérience , l'autre la réalité des maux.
Source text: archive.orgOriginal · FrenchSalomon et Job ont le mieux connu et le mieux parlé de la misère de l’homme : l’un le plus heureux, et l’autre le plus malheureux ; l’un connaissant la vanité des plaisirs par expérience, l’autre la vérité des maux.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910… the former the most fortunate, and the latter the most unfortunate of men; the former knowing the vanity of pleasures from experience, the latter the reality of evils.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 174 (Section II); Trotter 174; Didot ed. (1863), part II, art. XVII, § LVIII, pp. 289–290.
B. 174, whole, with its subject changed: Solomon and Job knew and spoke best of 'la misère de l'homme' (the wretchedness of man); in the Russian, of «ничтожество мирской жизни» (the nothingness of worldly life). The rest is close. Job knew 'la réalité des maux' (the reality of evils) in the Didot text of 1858 and 1863 (Tolstoy owned the Didot printing of 1850), «действительность бедствий»; Brunschvicg reads the manuscript's 'la vérité des maux'. The 1863 Didot scan was saved by the weekly tracer (folder `pascal-pensees-didot`); its OCR breaks the first half of the sentence.
“An affectionate and contented disposition” becomes “the blessedness of love for everyone,” desiring nothing “either animate or inanimate” becomes not needing “that people should serve you with their life or their death,” and the soul “more manifest than the body” becomes the head in man in place of “the flesh.” †
Original · translated by George Long
Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?
Wilt thou never enjoy an affectionate and contented disposition?
Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures?
nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony?
TolstoyТолстой
Когда же не плоть, а ты будешь глава в человеке? Когда поймешь ты блаженство любви ко всякому, когда освободишь себя разумением жизни от скорбей и похотей, не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью; когда поймешь ты, что истинное благо всегда в твоей власти и не зависит от других людей?
When will you, and not the flesh, be the head in man? When will you understand the blessedness of love for everyone, when will you free yourself, by the understanding of life, from sorrows and lusts, not needing, for your happiness, that people should serve you with their life or their death; when will you understand that the true good is always in your power and does not depend on other people?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἜσῃ ποτὲ ἆρα, ὦ ψυχή, ἀγαθὴ καὶ ἁπλῆ καὶ μία καὶ γυμνή, φανερωτέρα τοῦ περικειμένου σοι σώματος;
… γεύσῃ ποτὲ ἆρα τῆς φιλητικῆς καὶ στερκτικῆς διαθέσεως;
… ἔσῃ ποτὲ ἆρα πλήρης καὶ ἀνενδεὴς καὶ οὐδὲν ἐπιποθοῦσα οὐδὲ ἐπιθυμοῦσα οὐδενὸς οὔτε ἐμψύχου οὔτε ἀψύχου πρὸς ἡδονῶν ἀπολαύσεις;
… οὐδὲ τόπου ἢ χώρας ἢ ἀέρων εὐκρασίας; οὐδὲ ἀνθρώπων εὐαρμοστίας;
Source text: raw.githubusercontent.comIn English · George Long, 1862Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?
Wilt thou never enjoy an affectionate and contented disposition?
Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures?
… nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда же не плоть, а ты будешь глава в человеке? Когда поймешь ты блаженство любви ко всякому, когда освободишь себя разумением жизни от скорбей и похотей, не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью; когда поймешь ты, что истинное благо всегда в твоей власти и не зависит ни от красоты природы, ни от других людей?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.1.
From Thoughts of Wise Men (1903), May 9, with «не зависит ни от красоты природы, ни от других людей» (depends neither on the beauty of nature nor on other people) cut to «не зависит от других людей». The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The Russian is a free rendering of the opening of Meditations X.1, where Marcus asks his soul a series of questions. "Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?" becomes «Когда же не плоть, а ты будешь глава в человеке?» (when will you, and not the flesh, be the head in a man?); "an affectionate and contented disposition" becomes «блаженство любви ко всякому» (the bliss of love for everyone); "nor desiring anything, either animate or inanimate (οὔτε ἐμψύχου οὔτε ἀψύχου), for the enjoyment of pleasures" becomes «не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью» (not needing for your happiness that people serve you with their life or their death), the "animate or inanimate" read as the life or death of people; and "place, or pleasant climate, or society of men with whom thou mayst live in harmony" becomes, in 1903, the beauty of nature and other people, and in the Circle other people only. «когда освободишь себя разумением жизни от скорбей и похотей» (when you free yourself, by understanding life, from griefs and lusts) and «истинное благо всегда в твоей власти» (the true good is always in your power) are not in X.1; its second half (contentment with the present, everything from the gods, living in community with gods and men) is left out.
“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.” †
Original
But 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.
TolstoyТолстой
Истинной природе человека свойственно приобретать жизненное, неиссякаемое духовное достояние. Зависимость же от внешних материальных благ доводит нас до рабского подчинения людям и случайностям.
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 .
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.
“Il faut s’y habituer pourtant,” yet one must get used to it, becomes “we must prepare ourselves for it,” and “leurs sanguinaires appétits,” their bloodthirsty appetites, become “their bloody deeds”; after Rod’s twenty years Tolstoy adds “(now more than 50).”
Original · French
La pensée recule devant une catastrophe qui apparaît au bout du siècle comme le terme du progrès de notre ère, — et il faut s'y habituer pourtant : depuis vingt ans, toutes les forces du savoir s'épuisent à inventer des engins de destruction, et bientôt quelques coups de canon suffiront pour abattre une armée;
on a mis sous les armes, non plus, comme autrefois, quelques milliers de pauvres diables dont on payait le sang, mais des peuples entiers qui vont s'entr'égorger;
alors qu'ils sont la masse et la force, et qu'ils seraient le pouvoir s'ils voulaient, et qu'ils pourraient, s'ils savaient s'entendre, établir le bon sens et la fraternité à la place des roueries sauvages de la diplomatie.
Ils marcheront, piétinant les récoltes qu'ils ont semées, brûlant les villes qu'ils ont construites, avec des chants d'enthousiasme, des cris de joie, des musiques de fêtes.
TolstoyТолстой
Мысль с ужасом останавливается перед неизбежно ожидающей нас в конце века катастрофой, и надо приготавливаться к ней. В продолжение 20 лет (теперь уже более 50) все усилия знания истощаются на то, чтобы изобретать орудия разрушения, и скоро будет достаточно нескольких пушечных выстрелов, чтобы уничтожить целую армию. Под ружьем теперь уже не так, как прежде, несколько тысяч продажных бедняков, но народы, целые народы готовятся убивать друг друга. Для того, чтобы приготовить их к убийству, разжигают их ненависть, уверяя их, что их ненавидят, и кроткие люди верят этому, и вот-вот толпы мирных граждан, получив нелепое приказание убивать друг друга, бог знает из-за какого смешного распределения границ или каких-нибудь торговых, колониальных интересов, бросятся друг на друга с жестокостью диких зверей.
И пойдут они, как бараны, на бойню, зная, на что они идут, зная, что они оставляют своих жен, что дети их будут голодать, но они будут идти, до такой степени опьяненные звучными и лживыми словами, до такой степени обманутые, что, воображая, что бойня составляет их обязанность, будут просить бога благословить их кровавые дела. И будут они идти, растаптывая урожаи, которые они сеяли, сжигая города, которые они строили, с восторженным пением, криками радости, праздничной музыкой, будут идти без возмущения, покорные и смиренные, несмотря на то, что в них сила, и что если бы они могли согласиться, они установили бы здравый смысл и братство вместо диких хитростей дипломатов.
Thought halts in horror before the catastrophe that inevitably awaits us at the end of the century, and we must prepare ourselves for it. For 20 years (now more than 50) all the efforts of knowledge have been spent on inventing instruments of destruction, and soon a few cannon shots will be enough to wipe out a whole army. Now it is not, as before, a few thousand poor hirelings who are under arms, but nations, whole nations, that are preparing to kill one another. To prepare them for murder, their hatred is inflamed by assuring them that they are hated, and gentle people believe it; and any moment now crowds of peaceful citizens, having received the absurd order to kill one another over God knows what ridiculous drawing of frontiers or some commercial or colonial interests, will hurl themselves at one another with the ferocity of wild beasts.
And they will go like sheep to the slaughter, knowing what they are going to, knowing that they are leaving their wives, that their children will go hungry; yet they will go, so intoxicated with sonorous and lying words, so deceived, that, imagining that the slaughter is their duty, they will ask God to bless their bloody deeds. And they will go on, trampling the harvests they sowed, burning the towns they built, with rapturous singing, with shouts of joy, with festive music; they will go without rebelling, submissive and humble, although the strength is in them, and although, if they could agree among themselves, they would establish common sense and brotherhood in place of the savage wiles of diplomats.
Rod.
From Le Sens de la vie · reworded by Tolstoy .
What Tolstoy read · Jean Grave, Guerre-MilitarismeLa pensée recule devant une catastrophe qui apparaît au haut du siècle comme le terme du progrès de notre ère, et il faut s'y habituer pourtant ; …
… alors qu'ils sont la masse et la force, et qu'ils pourraient s'ils savaient s'entendre, …
Ils marcheront tellement trompés, tellement dupes, qu'ils croiront le carnage un devoir et demanderont à Dieu de bénir leurs sanguinaires appétits.
Source text: archive.orgOriginal · FrenchLa pensée recule devant une catastrophe qui apparaît au bout du siècle comme le terme du progrès de notre ère, — et il faut s'y habituer pourtant : depuis vingt ans, toutes les forces du savoir s'épuisent à inventer des engins de destruction, et bientôt quelques coups de canon suffiront pour abattre une armée; …
… on a mis sous les armes, non plus, comme autrefois, quelques milliers de pauvres diables dont on payait le sang, mais des peuples entiers qui vont s'entr'égorger; …
… alors qu'ils sont la masse et la force, et qu'ils seraient le pouvoir s'ils voulaient, et qu'ils pourraient, s'ils savaient s'entendre, établir le bon sens et la fraternité à la place des roueries sauvages de la diplomatie.
Ils marcheront, piétinant les récoltes qu'ils ont semées, brûlant les villes qu'ils ont construites, avec des chants d'enthousiasme, des cris de joie, des musiques de fêtes.
Source text: archive.orgTolstoy’s own version · Одумайтесь!В продолжение 20 лет (теперь уже более 40) все усилия знания истощаются на то, чтобы изобретать орудия разрушения, и скоро будет достаточно нескольких пушечных выстрелов, чтобы уничтожить целую армию; …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Le Sens de la vie (1889), chapter «Altruisme», Paris: Perrin, 1897 printing, pp. 209–211; Grave, Guerre-Militarisme (1902), pp. 127–128.
The Circle repeats, with small changes, Tolstoy's own translation of this passage, the first epigraph of chapter V of «Одумайтесь!» (1904), which he took from Grave's anthology (Jubilee vol. 36 commentary). Grave's text leaves out Rod's clause 'et qu'ils seraient le pouvoir s'ils voulaient' (and that they would be the power if they wished), and so does the Russian. Tolstoy rearranged Rod's order: Rod has the marchers go 'sans révolte, passifs et résignés' (without revolt, passive and resigned) though they could establish good sense and fraternity, then so deceived that they ask God to bless their 'sanguinaires appétits', then trampling the harvests; the Russian puts the deceived marchers and the trampled harvests first and ends with «будут идти без возмущения, покорные и смиренные... установили бы здравый смысл и братство вместо диких хитростей дипломатов». Changed words: 'il faut s'y habituer pourtant' (yet one must get used to it) becomes «надо приготавливаться к ней» (one must prepare for it); 'leurs sanguinaires appétits' (their bloodthirsty appetites) becomes «их кровавые дела» (their bloody deeds). Left out: 'on leur vole leur temps pour leur voler plus sûrement leur vie' (their time is stolen, the better to steal their life) and Rod's last sentence, 'Et leurs fils élèveront des statues à ceux qui les auront le mieux massacrés!' (and their sons will raise statues to those who best massacred them). Added: after Rod's 'depuis vingt ans' (for twenty years) Tolstoy puts «(теперь уже более 50)» (now more than fifty); in 1904 it read «более 40». Tolstoy had translated a longer stretch of the same chapter, differently, in «Царство божие внутри вас» (1893, chapter VI; Jubilee vol. 28). No English translation of Le Sens de la vie was found.
“War is more venerated than ever” becomes “War is more terrible than ever,” perhaps a misreading of “уважаема,” respected, the word of Tolstoy’s own earlier translation, and Maupassant’s irony is lost. *
Original · translated by Laura Ensor
Idle anger, poetic indignation! War is more venerated than ever.
"War is holy and of divine institution; it is one of the sacred laws of nature; it keeps alive in men all the great and noble sentiments, honour, disinterestedness, virtue, courage, in one word it prevents them from falling into the most hideous materialism."
and perish at the corner of some field while your old parents, your wife and children are dying of hunger; this is what is called, not falling into the most hideous materialism!
TolstoyТолстой
Война более ужасна, чем когда-либо. Искусный артист этого дела, гениальный убийца г-н Мольтке, такими странными словами отвечал делегатам мира:
«Война свята, божественное учреждение, один из священных законов мира. Она поддерживает в людях все великие и благородные чувства: честь, бескорыстие, добродетель, храбрость, — одним словом, спасает людей от отвратительного материализма».
Так что соединиться в стада четырехсот тысяч человек, ходить без отдыха день и ночь, ни о чем не думать, ничего не изучать, ничему не научаться, ничего не читать, не быть полезным никому, загнивать в нечистоте, спать в грязи, жить как скоты, в постоянном одурении, грабить города, сжигать деревни, разорять народы, потом, встретив такое же другое скопище человеческого мяса, бросаться на него, проливать озера крови, покрывать поля разорванным мясом и кучами трупов устилать землю, быть искалеченным, быть размозженным без пользы для кого бы то ни было и, наконец, издохнуть где-нибудь на чужом поле, тогда как ваши родители, ваша жена и дети дома умирают с голода, — это называется спасать людей от отвратительного материализма.
War is more terrible than ever. A skilled artist in this trade, that murderer of genius, Mr. Moltke, answered the peace delegates in these strange words:
“War is holy, a divine institution, one of the sacred laws of the world. It sustains in people all the great and noble feelings: honor, unselfishness, virtue, courage — in a word, it saves people from loathsome materialism.”
So then: to band together in herds of four hundred thousand men, to march day and night without rest, to think of nothing, to study nothing, to learn nothing, to read nothing, to be of use to no one, to rot in filth, to sleep in mud, to live like cattle in a constant stupor, to plunder towns, to burn villages, to ruin nations; then, on meeting another such mass of human flesh, to fall upon it, to shed lakes of blood, to cover the fields with torn flesh and strew the earth with heaps of corpses, to be crippled, to be crushed to no one’s profit whatever, and at last to die like a beast somewhere in a foreign field, while your parents, your wife, and your children are dying of hunger at home — this is called saving people from loathsome materialism.
From Sur l'eau · reworded by Tolstoy .
Original · FrenchVaines colères, indignation de poète. La guerre est plus vénérée que jamais.
« La guerre est sainte, d’institution divine ; c’est une des lois sacrées du monde ; elle entretient chez les hommes tous les grands, les nobles sentiments : l’honneur, le désintéressement, la vertu, le courage, et les empêche en un mot de tomber dans le plus hideux matérialisme. »
… des plaines de chair pilée mêlée à la terre boueuse et rougie, des monceaux de cadavres, avoir les bras ou les jambes emportés, la cervelle écrabouillée sans profit pour personne, …
… et crever au coin d’un champ, tandis que vos vieux parents, votre femme et vos enfants meurent de faim ; voilà ce qu’on appelle ne pas tomber dans le plus hideux matérialisme.
Source text: fr.wikisource.orgIn English · Laura Ensor, 1889Idle anger, poetic indignation! War is more venerated than ever.
"War is holy and of divine institution; it is one of the sacred laws of nature; it keeps alive in men all the great and noble sentiments, honour, disinterestedness, virtue, courage, in one word it prevents them from falling into the most hideous materialism."
… and perish at the corner of some field while your old parents, your wife and children are dying of hunger; this is what is called, not falling into the most hideous materialism!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sur l'eau (1888), «Cannes, 7 avril», Sur l'eau (Paris: Ollendorff, 1904, as on Wikisource); Grave, Guerre-Militarisme (1902), pp. 55–57; Ensor's translation, Afloat (1889), April 7.
The Circle repeats Tolstoy's own translation of this passage, the third epigraph of chapter I of «Одумайтесь!» (1904), which he took from Grave's anthology (Jubilee vol. 36 commentary), with one word changed at the start. Maupassant's 'La guerre est plus vénérée que jamais' (war is more venerated than ever), «Но война более уважаема, чем когда-либо» in «Одумайтесь!», reads in the Circle (Jubilee vol. 41, as digitized) «Война более ужасна, чем когда-либо» (war is more terrible than ever): the irony, that war is honoured more than ever, is lost, perhaps by a misreading of «уважаема». The rest follows the French closely, with some phrases shortened: 'des plaines de chair pilée mêlée à la terre boueuse et rougie' (plains of pounded flesh mixed with the muddy, reddened earth) becomes «покрывать поля разорванным мясом»; 'avoir les bras ou les jambes emportés, la cervelle écrabouillée' (to have arms or legs blown off, brains crushed) becomes «быть искалеченным, быть размозженным». 'Vaines colères, indignation de poète' (idle anger, a poet's indignation), Maupassant's comment on the Hugo he has just quoted, is left out. Grave's reprint (pp. 55–57) is too damaged in the saved scan, its left margin cut off, to quote. Tolstoy had translated the same pages differently in «Царство божие внутри вас» (1893, chapter VI; Jubilee vol. 28).
Translation note. Helmuth von Moltke (1800–1891) was chief of the Prussian general staff from 1857 to 1888. “Die like a beast” renders «издохнуть», a verb used of the death of an animal.
Ruskin’s test of judgment becomes a law of reading: “the sense, to a healthy mind, of being strengthened or enervated by reading,” as “definite and unmistakeable” as the sense of fresh or foul air, becomes “The mind is strengthened or weakened by reading in exactly the same way as the body is by fresh or foul air.”
Original
And for the moral tendency of books — no such prac- tised sagacity is needed to determine that.
The sense, to a healthy mind, of being strengthened or enervated by reading, is just as definite and unmis- takeable as the sense, to a healthy body, of being in fresh or foul air
TolstoyТолстой
Ум укрепляется или расслабляется чтением решительно так же, как тело свежим или гнилым воздухом.
The mind is strengthened or weakened by reading in exactly the same way as the body is by fresh or foul air.
From Fors Clavigera, Letter LXXXV 'Unique Dogmatism' · reworded by Tolstoy .
John Ruskin’s own wordsAnd for the moral tendency of books — no such practised sagacity is needed to determine that.
The sense, to a healthy mind, of being strengthened or enervated by reading, is just as definite and unmistakeable as the sense, to a healthy body, of being in fresh or foul air …
Source text: archive.orgTolstoy’s own version · На каждый деньУм укрепляется изучением нужного и важного для человека и расслабляется изучением ненужного и ничтожного решительно так же, как тело укрепляется или расслабляется свежим или гнилым воздухом или пищей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXXXV 'Unique Dogmatism' (January 1878); vol. IV of the George Allen edition, 1906, Letter LXXXV, pp. 289–290, in Ruskin's reply to a critique in the Spectator of 22 September 1877, after 'And for the moral tendency of books'.
Changed in its point. Ruskin claims that anyone can judge a book's moral tendency at once: 'The sense, to a healthy mind, of being strengthened or enervated by reading, is just as definite and unmistakeable as the sense, to a healthy body, of being in fresh or foul air.' Tolstoy drops 'the sense … is just as definite and unmistakeable' and both 'healthy', and states the effect itself: 'The mind is strengthened or weakened by reading exactly as the body by fresh or foul air' (Ум укрепляется или расслабляется чтением решительно так же, как тело свежим или гнилым воздухом). A test of judgment becomes a law of reading. Tolstoy reworked the thought again in На каждый день (20 January, no. 8; Tolstoy's own version) and in Путь жизни (1910, ch. XIX, § V, no. 3), where 'reading' becomes 'the study of what is needed and important' and 'air' 'air or food'. No printable.
Our advantage, which “so sehr oft,” so very often, cannot be gained “ohne tausend glücklich zu machen,” without making a thousand happy, becomes a rule: “we cannot do ourselves true good except by doing it to our neighbor”; “zur Erhaltung der Welt,” for the preservation of the world, becomes “for the life of the world.”
Original · German
Ich bin ſo ſicher uͤberzeugt, daß der Menſch alles ſeines Vortheils wegen (die— ſes Wort gehoͤrig verſtanden) thut, daß ich glaube, es iſt zur Erhaltung der Welt fo nöthig, als die Empfindlichkeit zur Erz haltung des Koͤrpers.
Vortheil ſo ſehr oft nicht erhalten werden kann, ohne tauſend gluͤcklich zu machen, und unſere erſte Urſache das Intereſſe eines Theils ſo weislich mit dem Intereſſe vieler andern zu verbinden gewußt hat.
TolstoyТолстой
Я до такой степени убежден, что человек всё делает из собственной выгоды (понимая это слово надлежащим образом), что верю, что это так же необходимо для мировой жизни, как чувствительность для сохранения жизни тела. Наша «первопричина» так мудро сумела связать интересы одной части с интересами других, что мы не можем сделать себе истинного добра иначе, как сделав его ближнему.
I am so convinced that man does everything for his own advantage (understanding this word in its proper sense) that I believe it to be as necessary for the life of the world as sensitivity is for preserving the life of the body. Our “first cause” has so wisely contrived to bind the interests of one part to the interests of the others that we cannot do ourselves true good except by doing it to our neighbor.
From Vermischte Schriften, vol. I · reworded by Tolstoy .
Original · GermanIch bin ſo ſicher uͤberzeugt, daß der Menſch alles ſeines Vortheils wegen (die— ſes Wort gehoͤrig verſtanden) thut, daß ich glaube, es iſt zur Erhaltung der Welt fo nöthig, als die Empfindlichkeit zur Erz haltung des Koͤrpers.
Vortheil ſo ſehr oft nicht erhalten werden kann, ohne tauſend gluͤcklich zu machen, und unſere erſte Urſache das Intereſſe eines Theils ſo weislich mit dem Intereſſe vieler andern zu verbinden gewußt hat.
Source text: archive.orgTolstoy’s own version · На каждый деньЯ вижу это из того, что очень часто человек не может достигнуть своей цели, не осчастливив тысячи других людей. Так мудро сумело то Начало, которое произвело нас, связать интересы всех существ между собою.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, 3: Moralische Bemerkungen, Vermischte Schriften I (Göttingen, 1800), pp. 198–199.
The second half of a remark of Lichtenberg's, its first sentence closely and its last recast. Kept: I am so surely convinced that man does everything for his own advantage (the word rightly understood) that I believe it is as necessary to the preservation of the world as sensibility to the preservation of the body; Tolstoy has «для мировой жизни» (for the life of the world) for “zur Erhaltung der Welt” (for the preservation of the world). Changed: “Genug daß unser Vortheil so sehr oft nicht erhalten werden kann, ohne tausend glücklich zu machen, und unsere erste Ursache das Interesse eines Theils so weislich mit dem Interesse vieler andern zu verbinden gewußt hat” (enough that our advantage so very often cannot be gained without making a thousand happy, and that our first cause has known how to join the interest of one part so wisely with that of many others) becomes «Наша «первопричина» так мудро сумела связать интересы одной части с интересами других, что мы не можем сделать себе истинного добра иначе, как сделав его ближнему» (our “first cause” has so wisely joined the interests of one part with those of others that we cannot do ourselves true good except by doing it to our neighbor): “so very often” becomes always, the thousand made happy become the neighbor, and advantage becomes «истинное добро» (true good). Left out: the remark's opening, that it is useful for the philosopher to know that men do everything from interest, but he must not act on it. «На каждый день» (tolstoy block) keeps the thousand made happy. The Jubilee commentary (vol. 42) records that Tolstoy dictated his own translation of some of the Circle's Lichtenberg thoughts on 20 February 1905. The first edition stands in for Tolstoy's Ausgewählte Schriften (1879), as in earlier months; its OCR reads “fo” for “so” and breaks “Erhaltung” as “Erz haltung”, and a page number falls inside the second sentence, so its excerpt begins after it. No public-domain English was found.
“Das Reich der Priester errichtet, nicht das Gottes in uns,” set up the kingdom of the priests, not that of God within us, becomes “set up among us the kingdom of the priests, not the kingdom of God”: “in uns,” within us, passes to the priests’ kingdom, and God’s kingdom loses its place within; “des Menschen Wunsch,” man’s wish, becomes “the desire of humanity.”
Original · German
Das Reich Gottes auf Erden, das ist die letzte Bestim- mung, des Menschen Wunsch. (Dein Reich komme).
Christus hat es herbeigerückt; aber man hat ihn nicht verstanden, und das Reich der Priester errichtet, nicht das Gottes in uns.
TolstoyТолстой
Царство божие на земле — это конечная цель и желание человечества («Да приидет царствие твое»). Христос приблизил к нам это царство, но люди не поняли его и воздвигли у нас царство попов, а не царство бога.
The kingdom of God on earth is the final goal and the desire of humanity (“Thy kingdom come”). Christ brought this kingdom near to us, but people did not understand it and set up among us the kingdom of the priests, not the kingdom of God.
Kant.
From Reflexionen zur Anthropologie · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-AussprücheDas Reich Gottes auf Erden, das ist die letzte Bestimmung, des Menschen Wunsch (Dein Reich komme).
Christus hat es herbeigerückt; aber man hat ihn nicht verstanden und das Reich der Priester errichtet, nicht das Gottes in uns.
Source text: archive.orgOriginal · GermanDas Reich Gottes auf Erden, das ist die letzte Bestimmung, des Menschen Wunsch. (Dein Reich komme).
Christus hat es herbeigerückt; aber man hat ihn nicht verstanden, und das Reich der Priester errichtet, nicht das Gottes in uns.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (Kant's manuscript notes, ed. Benno Erdmann, 1882), no. 677, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 677, p. 213; Kant-Aussprüche no. 252 (Richter's register: Reflexionen I).
Kant's note, closely, with its last words turned. Kept: the kingdom of God on earth is man's last destination and wish (Thy kingdom come); Christ brought it near, but he was not understood. Changed: “die letzte Bestimmung” (the last destination) becomes «конечная цель» (the final aim); “des Menschen Wunsch” (man's wish) «желание человечества» (mankind's wish); “das Reich der Priester” (the kingdom of the priests) «царство попов», with the colloquial, slighting word for priests; and “nicht das Gottes in uns” (not that of God within us) becomes «воздвигли у нас царство попов, а не царство бога» (they set up among us the kingdom of priests, not the kingdom of God): “in uns” (within us) moves to the priests' kingdom as «у нас» (among us), and God's kingdom loses its place within. Richter prints the note with Erdmann's wording (intermediary); the next note, no. 253 in Richter, closes July 14's previous thought (7-14.2). There is no public-domain English of the Reflexionen.
Translation note. «Попы» is the everyday, slightly scornful word for priests. «Не поняли его» can also be read “did not understand him,” of Christ.
Scoffing “at another world” becomes the belief “that with death his life will be wholly ended,” and “there is no evil he will not do” becomes “capable of inclining toward every evil”; the liar of the verse, kept in 1903, is struck from the Circle. †
Original · translated by F. Max Müller
176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
TolstoyТолстой
Человек, преступивший закон, думает, что со смертью вполне уже кончится его жизнь; такой человек способен склоняться ко всему злому.
A man who has transgressed the law thinks that with death his life will be wholly ended; such a man is capable of inclining toward every evil.
From Dhammapada · reworded by Tolstoy .
Original · PaliEkaṁ dhammaṁ atītassa, …
… musāvādissa jantuno; …
Vitiṇṇaparalokassa, …
… natthi pāpaṁ akāriyaṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛживый, дурной человек, преступивший закон, думает беззаботно, что со смертью вполне уже кончится его жизнь; такой человек способен склоняться ко всему злому.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 176 (Lokavagga).
Tolstoy's 1903 version (Thoughts of Wise Men, 21 June), whose Dhammapada was N. Gerasimov's Russian (1898; Jubilee vol. 40), not found online, shortened for the Circle: «Лживый, дурной» (lying, bad) and «беззаботно» (carelessly) are struck. The verse: for one who has transgressed one law (ekaṁ dhammaṁ), who speaks falsely, and who has given up the other world, there is no evil he would not do (Müller: 'If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do'). The Russian makes 'has given up the other world' into a belief, «думает, что со смертью вполне уже кончится его жизнь» (thinks that with death his life will wholly end), which suits the day's theme of eternal life; 'one law' becomes «закон» (the law), and 'there is no evil he will not do' becomes «способен склоняться ко всему злому» (is capable of inclining to every evil). With the liar struck in the Circle, nothing of musāvādī remains. Whether the belief in death's finality was Gerasimov's or Tolstoy's is not known.
“When a man is delivered” becomes “when he is freed from the body,” and the close, that no man, “unless he be imperfect or undeveloped,” will be attached to material things, becomes a condition for not fearing death: man “will not fear the release from the body that awaits him, if he is not attached to the bodily life.” †
Original · translated by The interpreter's English of Abbas Effendi's spoken Persian, as Myron H. Phelps took it down (Life and Teachings of Abbas Effendi, New York and London, Putnam, 1903)
Men in their present condition are ignorant of that world, and therefore they wish to remain here.
But the bird which has known the flower garden will not wish to be confined in the cage. If he finds himself there, his desire will be to escape from it that he may return to the garden. So when a man is delivered, he will not wish to return.
Is there any child who, after being born into the world, desires to return to the womb? Is there any man who, having been freed from prison, desires to be again imprisoned? Is there any bird which, after it has escaped from the cage, will desire to return to it?
neither will a man, unless he be imperfect or undeveloped, be attached to material things.
TolstoyТолстой
Люди не знают ничего о том мире и потому желают остаться здесь. Самое большое желание их — это жить в этом мире вечно. Но птица, побывавшая в цветущем саду, не хочет быть запертой в клетке. Если она и попадет в клетку, она будет желать вырваться из нее, чтобы снова возвратиться в сад. Так и человек: когда он будет освобожден от тела, он не захочет возвратиться в него. Разве есть такой ребенок, который, родившись, снова пожелал бы возвратиться в чрево матери? Разве есть человек, который, будучи освобожден из тюрьмы, захотел бы снова вернуться в нее? Разве есть птица, которая, ускользнув из клетки, захочет снова быть запертой в ней? Так и человек не будет бояться предстоящего ему освобождения от тела, если он не привязан к телесной жизни.
People know nothing of that world, and therefore they wish to remain here. Their greatest desire is to live in this world forever. But a bird that has been in a blossoming garden does not want to be shut up in a cage. Even if it does get into a cage, it will want to break out of it, to return to the garden again. So it is with man: when he is freed from the body, he will not want to return to it. Is there a child that, once born, would wish to return to its mother’s womb again? Is there a man who, freed from prison, would want to go back to it again? Is there a bird that, having escaped from its cage, will want to be shut up in it again? So too man will not fear the release from the body that awaits him, if he is not attached to the bodily life.
From Life and Teachings of Abbas Effendi · reworded by Tolstoy .
In English · The interpreter's English of Abbas Effendi's spoken Persian, as Myron H. Phelps took it down (Life and Teachings of Abbas Effendi, New York and London, Putnam, 1903), 1903Men in their present condition are ignorant of that world, and therefore they wish to remain here.
But the bird which has known the flower garden will not wish to be confined in the cage. If he finds himself there, his desire will be to escape from it that he may return to the garden. So when a man is delivered, he will not wish to return.
Is there any child who, after being born into the world, desires to return to the womb? Is there any man who, having been freed from prison, desires to be again imprisoned? Is there any bird which, after it has escaped from the cage, will desire to return to it?
… neither will a man, unless he be imperfect or undeveloped, be attached to material things.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Life and Teachings of Abbas Effendi (1903), ch. XI (Discourses, continued), 'The Worlds of Darkness and Light', pp. 201-202.
A discourse of Abbas Effendi (ʻAbdu'l-Bahá), son and successor of Bahá'u'lláh, which Myron H. Phelps heard at Akka and printed in Life and Teachings of Abbas Effendi (1903) under 'The Worlds of Darkness and Light'; Phelps says the discourses were taken down from the interpreter consecutively. Tolstoy's source, the Jubilee commentary says, was I. F. Nazhivin's «Таблички бабидов» in «Голоса народов», no. I (Moscow, 1908), not found online; since that book is of 1908, the entry probably came in with Tolstoy's 1908 revision. Against Phelps: 'Their utmost desire is to live here always — like a bird in a cage' loses the cage simile; 'when a man is delivered' becomes «когда он будет освобожден от тела» (when he is freed from the body); 'He will never desire to descend — to be exiled from the godly world and come back to this dark world' is dropped, and so is the lame bird with a broken wing that alone prefers the cage; the close, 'neither will a man, unless he be imperfect or undeveloped, be attached to material things', becomes «Так и человек не будет бояться предстоящего ему освобождения от тела, если он не привязан к телесной жизни» (so a man will not fear his coming release from the body if he is not attached to bodily life): a statement about the developed man becomes a condition for not fearing death. Whether these changes are Nazhivin's or Tolstoy's cannot be told while Nazhivin's text is unseen. The signature names Nazhivin's collection; the words are the Bahá'í leader's, spoken, and no Persian text of the discourse was found. Not in Thoughts of Wise Men (1903).
“The more prosperous” become “the rich,” “religious trust” becomes “firm faith,” and “a wise estimate of life and death,” set “above all” the rest, becomes “a true understanding of the meaning of life and death”; greatness “most common among the multitude” becomes “very common among many people.”
Original
so that the true greatness of human life is almost wholly out of sight.
Perhaps in our presence, the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifice made, and we do not suspect it.
I believe this greatness to be most common among the multitude, whose names are never heard.
Among com- mon people will be found more of hard- ship borne manfully, more of unvar- nished truth, more of religious trust, more of that generosity which gives what the giver needs himself, and more of a wise estimate of life and death, than among the more prosperous.
TolstoyТолстой
Истинное величие человеческой жизни почти всегда совершенно невидимо. Очень может быть, что перед нами молчаливо и тайно совершается величайший подвиг, великодушнейшая жертва, зарождается возвышеннейший замысел, а мы и не подозреваем этого. Я верю, что такое величие очень обыкновенно среди многих людей, имен которых мы не слышим и не знаем. Я уверен, что среди так называемого простого народа чаще встречаются мужественно перенесенные страдания, чаще встречаются неприкрашенная правда, твердая вера и то истинное великодушие, которое отдает то, что необходимо дающему, и, главное, чаще, чем между богатыми, встречается верное понимание смысла жизни и смерти.
The true greatness of human life is almost always wholly invisible. It may very well be that before our eyes, silently and secretly, the greatest of great deeds is being done, the most magnanimous sacrifice made, the loftiest design conceived, and we do not even suspect it. I believe that such greatness is very common among many people whose names we do not hear and do not know. I am sure that among the so-called simple people one more often meets with sufferings bravely borne, more often with unvarnished truth, firm faith, and that true magnanimity which gives away what the giver himself needs; and, above all, more often than among the rich, one meets with a true understanding of the meaning of life and death.
From Self-Culture: Address introductory to the Franklin Lectures, Boston, September 1838 · reworded by Tolstoy .
After Channing’s own words… so that the true greatness of human life is almost wholly out of sight.
Perhaps in our presence, the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifice made, and we do not suspect it.
I believe this greatness to be most common among the multitude, whose names are never heard.
Among common people will be found more of hardship borne manfully, more of unvarnished truth, more of religious trust, more of that generosity which gives what the giver needs himself, and more of a wise estimate of life and death, than among the more prosperous.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Self-Culture: Address introductory to the Franklin Lectures, Boston, September 1838, The paragraph on moral greatness, after 'The greatest man is he who chooses the right with invincible resolution'; The Works of William E. Channing (Boston: American Unitarian Association, 1890), pp. 13–14.
Signed 'After Channing': the end of Channing's paragraph, kept in its order, with changes. Left out: the list before it of what is unseen ('The solemn conflicts of reason with passion' and the rest). 'the true greatness of human life is almost wholly out of sight' becomes 'is almost always wholly invisible' (always is added). 'Perhaps in our presence, the most heroic deed on earth is done in some silent spirit, the loftiest purpose cherished, the most generous sacrifice made, and we do not suspect it' is close. 'I believe this greatness to be most common among the multitude, whose names are never heard' becomes 'I believe that such greatness is very common among many people whose names we do not hear and do not know' (most becomes very). 'Among common people will be found more of hardship borne manfully, more of unvarnished truth, more of religious trust, more of that generosity which gives what the giver needs himself, and more of a wise estimate of life and death, than among the more prosperous' becomes 'I am sure that among the so-called simple people one meets more often sufferings courageously borne, ... unadorned truth, firm faith, and that true generosity which gives what the giver needs, and, above all, more often than among the rich, a true understanding of the meaning of life and death': 'I am sure', 'so-called', and 'above all' (главное) are added, 'religious trust' becomes 'firm faith' (твердая вера), 'a wise estimate of life and death' becomes 'a true understanding of the meaning of life and death', and 'the more prosperous' becomes 'the rich'. No printable.
Translation note. «Простой народ», usually “the common people,” is given as “the simple people” to keep the day’s word «простой», “simple.”
“Just to thy wish the door of heaven is found open before thee” becomes “The door of heaven is open to you exactly as far as you need,” and “Let the motive be in the deed, and not in the event” becomes “Let your actions be guided by you, and not by events.”
Original · translated by Charles Wilkins
Death is certain to all things which are fubjed to birth,
the door of heaven is found open before thee.
Let the motive be in the deed, and not in the event.
Depend upon application, perform thy duty, abandon all thought of the confequence,
TolstoyТолстой
Смерть неизбежна для всего рожденного, так же как и рождение неизбежно для всего смертного. Поэтому не должно сетовать на то, что неизбежно. Прежнее состояние существ неизвестно, среднее состояние очевидно, будущее состояние не может быть познано, о чем же заботиться и беспокоиться? Некоторые люди смотрят на душу как на чудо, а другие говорят и слушают про нее с удивлением, но никто ничего не знает про нее.
Дверь неба открыта для тебя ровно настолько, насколько тебе нужно. Освободись от заботы и тревог и направь свою душу на духовное. Пусть твои поступки будут руководимы тобою, а не событиями. Не будь из тех, цель поступков которых — награда. Будь внимателен, совершай свой долг, оставь мысль о последствиях, так чтобы тебе было всё равно, кончится ли дело приятно или неприятно для тебя.
Death is inevitable for all that is born, just as birth is inevitable for all that is mortal. Therefore one must not lament over what is inevitable. The former state of beings is unknown, the middle state is evident, the future state cannot be known: what, then, is there to be anxious and troubled about? Some people look upon the soul as a marvel, and others speak and hear of it with wonder, but no one knows anything about it.
The door of heaven is open to you exactly as far as you need. Free yourself from care and anxieties, and turn your soul to the spiritual. Let your actions be guided by you, and not by events. Do not be one of those whose actions have reward for their aim. Be attentive, do your duty, put aside the thought of consequences, so that it is all the same to you whether the matter ends pleasantly or unpleasantly for you.
From Mahābhārata, Bhīṣma Parva: Bhagavad Gītā ch. 2 · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyWherefore it doth not behove thee to grieve about that which is inevitable.
Just to thy wish the door of heaven is found open before thee.
… be free from care and trouble, and turn thy mind to things which are spiritual. Let the motive be in the deed, and not in the event.
Depend upon application, perform thy duty, abandon all thought of the consequence, and make the event equal, whether it terminate in good or evil.
Source text: archive.orgOriginal · Sanskritजातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
कर्मण्येवाधिकारस्ते मा फलेषु कदा च न ।
Source text: sa.wikisource.orgIn English · Charles Wilkins, 1785Death is certain to all things which are fubjed to birth, …
… the door of heaven is found open before thee.
Let the motive be in the deed, and not in the event.
Depend upon application, perform thy duty, abandon all thought of the confequence, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Mahābhārata, Bhīṣma Parva: Bhagavad Gītā ch. 2, BG 2.27-29, 2.32, 2.45, 2.47-48 (= Mbh 6.26, Wikisource numbering); Conway (1874), no. DCLXVI, The Unknown Future, pp. 422-423.
Conway's 'The Unknown Future', which takes Wilkins's English (1785) of the second chapter of the Gita, cut, and Tolstoy follows it closely, leaving out a few clauses. Conway: 'Death is certain to all things which are subject to birth, and regeneration to all things which are mortal. Wherefore it doth not behove thee to grieve about that which is inevitable. The former state of beings is unknown, the middle state is evident, and their future state is not to be discovered. Why then shouldst thou trouble thyself about such things as these? Some regard the soul as a wonder, while some speak, and others hear of it with astonishment; but no one knoweth it, although he may have heard it described. Just to thy wish the door of heaven is found open before thee. Be free from duplicity, and stand firm in the path of truth; be free from care and trouble, and turn thy mind to things which are spiritual. Let the motive be in the deed, and not in the event. Be not one whose motive for action is the hope of reward. Let not thy life be spent in inaction. Depend upon application, perform thy duty, abandon all thought of the consequence, and make the event equal, whether it terminate in good or evil.' Tolstoy leaves out 'although he may have heard it described', 'Be free from duplicity, and stand firm in the path of truth', and 'Let not thy life be spent in inaction', and changes two sentences. 'Just to thy wish the door of heaven is found open before thee' becomes «Дверь неба открыта для тебя ровно настолько, насколько тебе нужно» (the door of heaven is open to you exactly as far as you need); the Sanskrit (2.32) says the door of heaven opens of its own accord (yadṛcchayā, unsought) to the warrior who meets such a battle, which Wilkins had already made 'just to thy wish'. 'Let the motive be in the deed, and not in the event' becomes «Пусть твои поступки будут руководимы тобою, а не событиями» (let your actions be guided by you, not by events); the Sanskrit (2.47) says 'your right is to the action alone, never to its fruits'. 'Depend upon application' is «Будь внимателен» (be attentive), and 'make the event equal, whether it terminate in good or evil' is «так чтобы тебе было всё равно, кончится ли дело приятно или неприятно для тебя» (so that it is all the same to you whether the matter ends pleasantly or unpleasantly for you). Wilkins's English is given for the original; its long s is read as f in the scan ('fubjed' is 'subject', 'confequence' 'consequence'). «Богавата» is the Bhagavad Gita, as the Jubilee name index says.
“Whosoever acquired knowledge, and did not practise it” becomes “A man who knows the law but does not fulfill it.” †
Original · translated by Francis Gladwin
Whosoever acquired knowledge, and did not practise it, resembleth him who ploughed, but did not sow.
TolstoyТолстой
Человек, знающий закон, но не исполняющий его, подобен человеку, который пашет, но не сеет.
A man who knows the law but does not fulfill it is like a man who plows but does not sow.
From Gulistan · reworded by Tolstoy .
Original · Persianهر که علم خواند و عمل نکرد بدان ماند که گاو راند و تخم نیفشاند.
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806Whosoever acquired knowledge, and did not practise it, resembleth him who ploughed, but did not sow.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. VIII, maxim 38 (Ganjoor numbering; Gladwin No. XL, p. 352).
Saadi's maxim with its subject changed. Gladwin: 'Whosoever acquired knowledge, and did not practise it, resembleth him who ploughed, but did not sow.' Tolstoy: «Человек, знающий закон, но не исполняющий его, подобен человеку, который пашет, но не сеет» (a man who knows the law but does not fulfil it is like a man who ploughs but does not sow). The Persian: 'whoever studied knowledge (ʿilm) and did not act on it is like one who drove the oxen and did not scatter the seed.' Knowledge becomes 'the law', which suits the day's theme, 'faith is not faith if life does not agree with it'. The same maxim stands in the Circle on 27 July (7-27.5), closer to Saadi («Кто приобретает знания, но не пользуется ими, подобен тому, кто пашет, но не сеет») and signed «Гулистан» Саади by the Jubilee editors. Conway's Sacred Anthology prints Gladwin's sentence (p. 128, no. CCIII, Fruitless Toil); no printing with 'law' in it was found, so whether Tolstoy or an intermediary made the change is not known. Not in Thoughts of Wise Men (1903).
Virtue as “die moralische Stärke in Befolgung seiner Pflicht,” moral strength in following one’s duty, becomes “fulfilling what you consider your duty,” so the strength drops out, and virtue that must arise “immer ganz neu,” always wholly new, from one’s way of thinking becomes “a new demand of duty” arising “from a man’s soul” once the habit has formed.
Original · German
Daher kann man die Tugend nicht so erklären: sie sei die Fertigkeit in freien rechtmässigen Handlungen; denn dann wäre sie blos Mechanismus der Kraftanwendung; sondern Tugend ist die moralische Stärke in Befolgung seiner Pflicht, die niemals zur Gewohnheit werden, sondern immer ganz neu und ursprünglich aus der Denkungsart hervor- gehen soll.
TolstoyТолстой
Добродетель — в исполнении того, что считаешь своим долгом; но исполнение это никогда не должно превращаться в привычку, а когда привык исполнять то, что считаешь своим долгом, новое требование долга должно возникать из души человека.
Virtue lies in fulfilling what you consider your duty; but this fulfilling must never turn into habit, and when you have grown used to fulfilling what you consider your duty, a new demand of duty must arise from a man’s soul.
From Anthropologie in pragmatischer Hinsicht · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-AussprücheTugend ist die moralische Stärke in Befolgung seiner Pflicht, die niemals zur Gewohnheit werden, sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll.
Source text: archive.orgOriginal · GermanDaher kann man die Tugend nicht so erklären: sie sei die Fertigkeit in freien rechtmässigen Handlungen; denn dann wäre sie blos Mechanismus der Kraftanwendung; sondern Tugend ist die moralische Stärke in Befolgung seiner Pflicht, die niemals zur Gewohnheit werden, sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book I (Vom Können in Ansehung des Erkenntnisvermögens überhaupt), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kirchmann's edition (Leipzig, 1880), § 10a, p. 32; Kant-Aussprüche no. 149 (Richter's register: Anthropologie, Hartenstein VII, 458).
Kant's definition of virtue, reworked, as «По Канту» (after Kant) signals. Kant: “Tugend ist die moralische Stärke in Befolgung seiner Pflicht” (virtue is moral strength in following one's duty); Tolstoy: «Добродетель — в исполнении того, что считаешь своим долгом» (virtue is in fulfilling what you consider your duty): the strength drops out, and duty becomes what one holds to be one's duty. Kept: this fulfilment must never become a habit («никогда не должно превращаться в привычку»; Kant: die niemals zur Gewohnheit werden … soll). Changed: “sondern immer ganz neu und ursprünglich aus der Denkungsart hervorgehen soll” (but should always arise wholly new and original from one's way of thinking) becomes «а когда привык исполнять то, что считаешь своим долгом, новое требование долга должно возникать из души человека» (and when one has grown used to fulfilling what one considers one's duty, a new demand of duty must arise from a man's soul): Kant's “always new” becomes a new demand that follows the habit, and “Denkungsart” (way of thinking) becomes «душа» (soul). Richter prints the sentence alone (intermediary), followed by two related notes (nos. 150–151: habit robs even good actions of their worth; virtue is always advancing and always beginning anew), which may lie behind Tolstoy's “new demand”. In the Anthropology the sentence distinguishes virtue from a facility acquired by practice. Kirchmann's edition numbers the section § 10a. There is no public-domain English of the Anthropology.
Those who “strive with their minds” become those who think they “can live a high spiritual life,” so mental effort becomes the spiritual life, and “The body is the first proselyte the soul makes” gains “always.”
Original
A man is never inspired un- less his body is also.
They are fatally mistaken who think while they strive with their minds
that they may suffer their bodies to stagnate in luxury or sloth. The body is the first proselyte the soul makes.
TolstoyТолстой
Как жестоко ошибаются те, которые думают, что они могут жить высокой духовной жизнью в то время, как тела их коснеют в праздности и роскоши. Тело всегда первый ученик души.
How cruelly mistaken are those who think that they can live a high spiritual life while their bodies grow torpid in idleness and luxury. The body is always the soul’s first disciple.
From Journal, 21 June 1840, as printed in Summer, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayThey are fatally mistaken who think, while they strive with their minds, they may suffer their bodies to stagnate in luxury or sloth.
The body is the first proselyte the soul makes.
Source text: archive.orgThoreau’s own wordsA man is never inspired unless his body is also.
They are fatally mistaken who think while they strive with their minds …
… that they may suffer their bodies to stagnate in luxury or sloth. The body is the first proselyte the soul makes.
Source text: archive.orgTolstoy’s own version · Путь жизниКакая страшная ошибка думать, что души людей могут жить высокой духовной жизнью в то время, как тела их остаются в праздности и роскоши! Тело всегда первый ученик души.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Journal, 21 June 1840, as printed in Summer, ed. H. G. O. Blake (Boston, 1884), Summer (1884), pp. 197–198, the entry for 21 June 1840.
Changed in two places. 'They are fatally mistaken who think, while they strive with their minds, they may suffer their bodies to stagnate in luxury or sloth' becomes 'How cruelly mistaken are those who think that they can live a high spiritual life while their bodies stagnate in idleness and luxury' (Как жестоко ошибаются те, которые думают, что они могут жить высокой духовной жизнью в то время, как тела их коснеют в праздности и роскоши): 'strive with their minds' becomes 'live a high spiritual life'. 'The body is the first proselyte the soul makes' becomes 'The body is always the soul's first disciple' (Тело всегда первый ученик души), adding 'always'. The Coming Day's calendar prints the two sentences under March 11, without the entry's opening ('A man is never inspired unless his body is also') and with the two sentences that follow it (What Tolstoy read). Tolstoy used them again in Путь жизни (1910; Tolstoy's own version). No printable.
The promise that “his efforts shall at last be seen in their true light,” at the reckoning, becomes “Only in his effort does a man appear in his true light”: the effort becomes the place where the man is seen truly.
Original · translated by J. M. Rodwell
And that nothing shall be reckoned to a man but that for which he hath made efforts:
And that his efforts shall at last be seen in their true light:
That then he shall be recompensed with a most exact recompense,
TolstoyТолстой
Ничто не будет зачтено человеку, а только его усилие. Только в своем усилии человек является в своем истинном свете.
Nothing will be credited to a man but his effort. Only in his effort does a man appear in his true light.
From Qur'an, Sura 53 · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyNothing shall be reckoned to a man but that for …
And his efforts shall at last be seen in their true light.
Source text: archive.orgOriginal · Arabicوَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ
وَأَنَّ سَعۡيَهُۥ سَوۡفَ يُرَىٰ
Source text: ar.wikisource.orgIn English · J. M. Rodwell, 1861And that nothing shall be reckoned to a man but that for which he hath made efforts: …
And that his efforts shall at last be seen in their true light: …
That then he shall be recompensed with a most exact recompense, …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Qur'an, Sura 53 (al-Najm, The Star), 53:39-40; Conway (1874), no. CCCXIX, The Prophet, p. 213, margin 'The Star'.
Two verses of Sura 53 in Rodwell's English (1861), through Conway, who sets them as two sayings: 'Nothing shall be reckoned to a man but that for which he hath made efforts; And his efforts shall at last be seen in their true light.' Tolstoy keeps the first close («Ничто не будет зачтено человеку, а только его усилие») and changes the second: the Qur'an's promise that a man's striving will be seen, at the reckoning the next verse names ('That then he shall be recompensed with a most exact recompense'), becomes «Только в своем усилии человек является в своем истинном свете» (only in his effort does a man appear in his true light). In the Qur'an the efforts are what will be seen; in Tolstoy the effort is where the man is seen truly. The Arabic: 'man has nothing but what he strove for, and his striving will be seen' (saʿy, striving). Not in Thoughts of Wise Men (1903).
Thoreau’s concession, “though they should fail immediately,” is left out, and “they had better aim at something high” becomes “one must set as one’s aim only the very highest.”
Original
In the long run men hit only what they aim at. Therefore, though they should fail immediately, they had better aim at something high.
TolstoyТолстой
В конце концов люди достигают только того, что ставят себе целью. И потому ставить целью надо только самое высокое.
In the end, people attain only what they set as their aim. And therefore one must set as one’s aim only the very highest.
From Walden · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayIn the long run, men hit only what they aim at. Therefore, though they should fail immediately, they had better aim at something high.
Source text: archive.orgThoreau’s own wordsIn the long run men hit only what they aim at. Therefore, though they should fail immediately, they had better aim at something high.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Walden (1854), ch. I 'Economy', Ch. I, after the factory system, 'that corporations may be enriched', before 'As for a Shelter'.
Shortened, its last words strengthened. 'In the long run men hit only what they aim at' is kept (В конце концов люди достигают только того, что ставят себе целью). 'Therefore, though they should fail immediately, they had better aim at something high' becomes 'And therefore one should aim only at the very highest' (И потому ставить целью надо только самое высокое): Thoreau's concession, 'though they should fail immediately', is left out, and 'something high' becomes 'only the very highest'. The Coming Day's calendar prints both sentences under April 16 (What Tolstoy read). No printable.
“Ritual and sacrifice, … pompous scrupulosity and censorious orthodoxy” become one phrase, “the solemn performance of the rites of the church,” and “no dim abstraction” becomes “not some chance abstraction.”
Original
He came to reveal that the Eternal was not the Future, but only the Unseen; that Eternity was no ocean whither men were being swept by the river of Time, but was around them now, and that their lives were only real in so far as they felt its reality and its presence.
He came to teach that God was no dim abstraction, infinitely separated from them in the far- off blue, but that He was the Father in whom they lived, and moved, and had their being ; and that the service which He loved was not ritual and sacrifice, not pompous scrupulosity and censorious ortho- doxy, but mercy and justice, humility and love.
TolstoyТолстой
Христос пришел для того, чтобы открыть, что вечное не есть будущее, но только невидимое, — что вечность не есть тот океан, в который люди сносятся рекой времени, но что она вокруг них теперь и что их жизни только в той мере действительны, в какой они чувствуют ее присутствие. Он пришел, чтобы научить их, что бог не есть случайная какая-то отвлеченность, бесконечно отделенная от них в далеком небе, но что он — отец, в котором они живут, движутся и существуют, и что служение, которое он любит, не состоит в торжественном исполнении обрядов церкви, но в милосердии, справедливости, смирении и любви.
Christ came to reveal that the eternal is not the future, but only the unseen — that eternity is not that ocean into which people are swept by the river of time, but that it is around them now, and that their lives are real only in the measure in which they feel its presence. He came to teach them that God is not some chance abstraction, infinitely removed from them in a distant heaven, but that he is a Father, in whom they live, and move, and have their being, and that the service he loves consists not in the solemn performance of the rites of the church, but in mercy, justice, humility, and love.
From The Life of Christ · reworded by Tolstoy .
What Tolstoy read · Suggestive Thoughts on Religious Subjects, compiled by Henry SouthgateHe came to reveal that the Eternal was not the Future, but only the …
… and that their lives were only real in so Ear as they fell its presenoe.
… infinitely separateil from them in the far-off heaven …
Source text: archive.orgFarrar’s own wordsHe came to reveal that the Eternal was not the Future, but only the Unseen; that Eternity was no ocean whither men were being swept by the river of Time, but was around them now, and that their lives were only real in so far as they felt its reality and its presence.
He came to teach that God was no dim abstraction, infinitely separated from them in the faroff blue, but that He was the Father in whom they lived, and moved, and had their being ; and that the service which He loved was not ritual and sacrifice, not pompous scrupulosity and censorious orthodoxy, but mercy and justice, humility and love.
Source text: archive.orgTolstoy’s own version · На каждый деньХристос пришел для того, чтобы открыть, что вечное не есть будущее, но только невидимое, — что вечность не есть тот океан, в который люди сносятся рекой времени, но что она вокруг них теперь …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Life of Christ (1874), ch. XII, The Scene of the Ministry, On Christ's first stay in Capernaum; New York: E. P. Dutton, [1883], p. 83.
Close in its first half, changed at the end. Tolstoy read the passage in Southgate's Suggestive Thoughts (What Tolstoy read), whose text differs in two places from the saved printing of the book (New York, [1883]), and Tolstoy has Southgate's readings: 'only real in so far as they felt its presence' (the book: 'its reality and its presence'), Tolstoy's 'feel its presence' (чувствуют ее присутствие), and 'infinitely separated from them in the far-off heaven' (the book: 'in the far-off blue'), Tolstoy's 'in the far-off heaven' (в далеком небе). Changes: Southgate's first sentence, 'Christ came not to revolutionise, but to ennoble and to sanctify', is left out, so Tolstoy's opens 'Christ came to reveal'; 'God was no dim abstraction' becomes 'God is not some accidental abstraction' (случайная какая-то отвлеченность, dim becoming accidental); and 'the service which He loved was not ritual and sacrifice, not pompous scrupulosity and censorious orthodoxy, but mercy and justice, humility and love' becomes 'the service which he loves consists not in the solemn performance of the rites of the church, but in mercy, justice, humility and love': ritual, sacrifice, pompous scrupulosity, and censorious orthodoxy become one phrase about the church's rites. Tolstoy reprinted the thought in «На каждый день» (1 May; Tolstoy's other version). No printable.
Translation note. “In whom they live, and move, and have their being” echoes Paul at Athens (Acts 17:28).
Spinoza’s guarded “the case is far otherwise” becomes “it is absolutely necessary to acknowledge the Son of God,” “to know Christ” becomes “to acknowledge Christ,” and salvation becomes “the salvation of the soul.”
Original · translated by R. H. M. Elwes
I do not think it necessary for salvation to know Christ according to the flesh : but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far other wise.
For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or lalse, good or evil.
TolstoyТолстой
Нельзя сказать, чтобы для спасения души было безусловно необходимо признавать Христа во плоти; но для спасения души безусловно необходимо признавать сына божия, т. е. ту вечную мудрость божию, которая проявляется во всех вещах и преимущественно в душе человека и более всего проявилась в Иисусе Христе. Без этой мудрости никто не может достигнуть состояния блаженства, потому что она одна указывает, что истинно и что ложно, что добро и что зло.
It cannot be said that for the salvation of the soul it is absolutely necessary to acknowledge Christ in the flesh; but for the salvation of the soul it is absolutely necessary to acknowledge the Son of God, that is, that eternal wisdom of God which is manifested in all things, and chiefly in the soul of man, and was manifested most of all in Jesus Christ. Without this wisdom no one can attain the state of blessedness, for it alone shows what is true and what is false, what is good and what is evil.
From Letter to Henry Oldenburg, late 1675 · reworded by Tolstoy .
Original · LatinDenique, ut de tertio etiam capite mentem meam clarius aperiam, dico, ad salutem non esse omnino necesse , Christum secundum carnem noscere ; sed de aeterno illo filio Dei, hoc est, Dei aeterna sapientia , quae sese in omnibus rebus, et maxime in mente humana, et omnium maxime in Christo lesu manifestavit, longe aliter sentiendum.
Nam nemo absque hac ad statum beatitudinis potest pervenire , utpote quae sola docet , quid verum et falsum , bonum …
Source text: archive.orgIn English · R. H. M. Elwes, 1884I do not think it necessary for salvation to know Christ according to the flesh : but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far other wise.
For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or lalse, good or evil.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Henry Oldenburg, late 1675 (Ep. 73 in Van Vloten and Land's numbering), Opera quae supersunt omnia, ed. C. H. Bruder, vol. II (Leipzig, 1844), Ep. XXI, pp. 195–196; Elwes, The Chief Works, vol. II, Letter XXI (LXXIII).
Spinoza's answer to Oldenburg's third question, its two sentences kept with one turn made stronger. Spinoza: “dico, ad salutem non esse omnino necesse, Christum secundum carnem noscere; sed de aeterno illo filio Dei … longe aliter sentiendum” (I say it is not altogether necessary for salvation to know Christ according to the flesh; but of that eternal son of God … one must think far otherwise). Tolstoy: «Нельзя сказать, чтобы для спасения души было безусловно необходимо признавать Христа во плоти; но для спасения души безусловно необходимо признавать сына божия» (one cannot say it is absolutely necessary for the soul's salvation to recognize Christ in the flesh; but for the soul's salvation it is absolutely necessary to recognize the son of God): Spinoza's guarded “far otherwise” becomes “absolutely necessary”, “noscere” (to know) becomes «признавать» (to recognize), and salvation becomes the soul's. Kept: the son of God is God's eternal wisdom, which has shown itself in all things, chiefly in the human mind («в душе человека», in the soul of man), and most of all in Jesus Christ; without it no one can reach the state of blessedness, since it alone teaches what is true and false, good and evil. Tolstoy has the wisdom «проявляется» (shows itself) in all things and «проявилась» (showed itself) in Jesus, where Spinoza has one past tense, “manifestavit”. Bruder's text crosses a page and a footnote after “bonum”, so the second excerpt stops there; its OCR reads “lesu” for “Iesu”. Elwes's English is from the 1898 reprint of his second edition (first edition 1884); its OCR reads “lalse” for “false”. How Tolstoy read Spinoza was not found.
The close, that knowledge and ignorance, both “comprised truly under Nescience,” are left behind together, gives way to a sentence of Tolstoy’s own: “the mind in itself has no merit. It is only an instrument.”
Original · translated by F. Max Müller (ed.)
332. When a sharp thorn finds its way into the sole of one's foot, one takes another thorn to get the former out,
and then casts both of them away. So relative knowledge alone can remove the relative ignorance which blinds the eye of the Self.
As both such knowledge and ignorance are comprised truly under Nescience,
TolstoyТолстой
Для того, чтобы вынуть занозившую ногу спицу, берут другую и с помощью ее вынимают занозу; когда же это сделано, бросают и ту и другую. Точно так же ум нужен только для того, чтобы устранить безумие, затемняющее зрение божественного я, но ум сам по себе не составляет достоинства. Он только орудие.
To draw out a thorn that has run into the foot, one takes another, and with its help draws out the splinter; and when this is done, one throws both away. In just the same way the mind is needed only to remove the folly that darkens the sight of the divine I, but the mind in itself has no merit. It is only an instrument.
From Râmakrishna: His Life and Sayings · reworded by Tolstoy .
In English · F. Max Müller (ed.), 1898332. When a sharp thorn finds its way into the sole of one's foot, one takes another thorn to get the former out, …
… and then casts both of them away. So relative knowledge alone can remove the relative ignorance which blinds the eye of the Self.
As both such knowledge and ignorance are comprised truly under Nescience, …
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДля того, чтобы вынуть занозившую ногу спицу, берут другую, чтобы извлечь ее; когда же это сделано, бросают и ту и другую. Точно так же ум нужен только для того, чтобы устранить безумие, затемняющее зрение божественного я, но, поистине, как ум, так и безумие не составляют истинного откровения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Râmakrishna: His Life and Sayings (1898), Saying 332.
Ramakrishna's saying 332 in Max Müller's collection, its close rewritten. Müller: 'When a sharp thorn finds its way into the sole of one's foot, one takes another thorn to get the former out, and then casts both of them away. So relative knowledge alone can remove the relative ignorance which blinds the eye of the Self. As both such knowledge and ignorance are comprised truly under Nescience, the man who attains the highest Gnâna, or knowledge of the Absolute, does away with both knowledge and ignorance in the end, being himself free from all duality.' Tolstoy's 1903 version (Thoughts of Wise Men, 19 September), from the German of the Theosophischer Wegweiser (Jubilee vol. 40; not found online), already has «ум» and «безумие» (reason and unreason) for 'relative knowledge' and 'relative ignorance', and ends as Müller does, «как ум, так и безумие не составляют истинного откровения. Тот, кто достиг истинного откровения, того нельзя называть ни умным, ни безумным, потому что он освобождается от всякой двойственности» (both reason and unreason fall short of true revelation; he who has reached it is called neither wise nor foolish, being freed from all duality). For the Circle Tolstoy struck that ending and wrote «но ум сам по себе не составляет достоинства. Он только орудие» (but reason in itself is no merit; it is only a tool), fitting the day's theme, 'knowledge is a tool, not an end.' So Ramakrishna's point, that knowledge and ignorance are both left behind, becomes a point about reason as an instrument. The printed editions sign it «Браминская мудрость»; the 1903 book named Ramakrishna. The Bengali was not traced.
Translation note. «Спица» is any sharp spike; here it is a thorn. «Заноза», the word that follows, is a splinter.
The interruption becomes a request for help: the complaint “I have no leisure for reading” is made by one kept from a useful book by “the requests of this tiresome man,” and God’s summons, “Come now to the contest, show us what you have learned, how you have practised the athletic art,” becomes “Come out of your solitude and show in practice what you have learned”; a closing paragraph on serving people is added. †
Original · translated by George Long
what is the difference between saying, I am unhappy, I have nothing to do, but I am bound to my books as a corpse; or saying, I am unhappy, I have no leisure for reading?
Do you only bear in mind the general rules: what is mine, what is not mine; what is given (permitted) to me; what does God will that I should do now? what does he not will?
A little before he willed you to be at leisure, to talk with yourself, to write about these things, to read, to hear, to prepare yourself. You had sufficient time for this.
Now he says to you: Come now to the contest, show us what you have learned, how you have practised the athletic art.
TolstoyТолстой
— О, какой я несчастный! Мне хотелось заняться чтением прекрасной и полезнейшей книги, и вот, вместо того, изволь исполнять просьбы этого докучливого человека.
— А разве, — отвечу я тебе, — твоя обязанность в том и состоит, чтобы читать книги в то время, когда от тебя просят помощи? Тебе надо знать и помнить одно: что хочет бог, чтобы ты сделал теперь, и чего он не хочет. Недавно он устроил так, чтобы ты был в одиночестве, чтобы ты беседовал сам с собою, читал, писал, подготовлялся к добрым делам. А сегодня он послал к тебе людей, которые просят тебя помочь им делом. Этим самым бог как бы говорит:
«Выходи из своего одиночества и покажи на деле то, чему ты выучился, потому что пришло время и тебе и людям увидать пользу того, о чем ты читал и думал».
Не ударь же лицом в грязь; не сетуй на людей за то, что они прервали твое занятие: ведь если б не было людей, то кому бы ты служил и к чему было бы читать книжки о том, как лучше служить людям?
“Oh, how unhappy I am! I wanted to settle down to reading a fine and most useful book, and now, instead of that, I must see to the requests of this tiresome man.”
“But is it really your duty,” I will answer you, “to read books at the very time when someone asks you for help?” You need to know and remember one thing: what God wants you to do now, and what he does not want. Not long ago he arranged things so that you were alone, so that you might converse with yourself, read, write, and prepare yourself for good deeds. And today he has sent you people who ask you to help them in deed. By this very thing God is, as it were, saying:
“Come out of your solitude and show in practice what you have learned, for the time has come for you and for people to see the use of what you have read and thought about.”
Do not disgrace yourself, then; do not grumble at people for interrupting your occupation: for if there were no people, whom would you serve, and what would be the point of reading books about how best to serve people?
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… κακῶς μοί ἐστιν, οὐκ εὐσχολῶ ἀναγνῶναι;
… τί ἐμόν, τί οὐκ ἐμόν; τί μοι δίδοται; τί θέλει με ποιεῖν ὁ θεὸς νῦν, τί οὐ θέλει;
… πρὸ ὀλίγου χρόνου ἤθελέν σε σχολάζειν, σαυτῷ λαλεῖν, γράφειν περὶ τούτων, ἀναγιγνώσκειν, ἀκούειν, παρασκευάζεσθαι· ἔσχες εἰς τοῦτο ἱκανὸν χρόνον.
… νῦν σοι λέγει ἐλθὲ ἤδη ἐπὶ τὸν ἀγῶνα, δεῖξον ἡμῖν, τί ἔμαθες, πῶς ἤθλησας.
Source text: raw.githubusercontent.comIn English · George Long, 1877… what is the difference between saying, I am unhappy, I have nothing to do, but I am bound to my books as a corpse; or saying, I am unhappy, I have no leisure for reading?
Do you only bear in mind the general rules: what is mine, what is not mine; what is given (permitted) to me; what does God will that I should do now? what does he not will?
A little before he willed you to be at leisure, to talk with yourself, to write about these things, to read, to hear, to prepare yourself. You had sufficient time for this.
Now he says to you: Come now to the contest, show us what you have learned, how you have practised the athletic art.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньТы так зачитываешься полезными книжками, что жалеешь, когда люди отрывают тебя от этого занятия. Ты смеешься над человеком суетным, который веселится праздными забавами, и думаешь, что читать полезную книгу никогда не суетно. Посмейся лучше над собой, потому что читать полезную книгу так, только для одного себя, как ты ее читаешь, так же праздно и суетно: страдания и недовольство у обоих вас будут одинаковы.
О, какой я несчастный! Мне хотелось заняться чтением прекрасной и полезнейшей книги, и вот, вместо того, изволь исполнять просьбы этого докучливого человека!
Выходи из своего одиночества и покажи на деле то, чему ты выучился, потому что пришло время и тебе и людям увидать пользу того, о чем ты читал и думал.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.4.2, 29–30.
From Thoughts of Wise Men (1903), March 22, word for word but for punctuation («одно: что хочет бог» for «одно, чтó хочет бог»; God's words set as a quotation), and without the 1903 opening, which reproaches the reader who reads useful books "only for himself" and so is as idle as the man of empty amusements (after IV.4.1–4 and 19–21: the desire of leisure and of books makes a man a slave like the desire of power; whoever laughs at the one should laugh at himself; and such a man cannot say with Socrates, "If so it pleases God, so let it be"). The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, Discourses IV.4 ("To those who are desirous of passing life in tranquillity"), changed in its setting. His complaint, "I am unhappy, I have no leisure for reading" (IV.4.2), becomes «Мне хотелось заняться чтением прекрасной и полезнейшей книги, и вот, вместо того, изволь исполнять просьбы этого докучливого человека» (I wanted to read a fine and most useful book, and instead I must do what this tiresome man asks); in Epictetus the interruption is a summons to public business and the "tumult" of crowds (IV.4.5, 24–28), and nobody asks for help. The general rule, "what does God will that I should do now? what does he not will?" (IV.4.29), and "A little before he willed you to be at leisure, to talk with yourself, to write ..., to read, to hear, to prepare yourself" (IV.4.30) are kept close; the people sent to ask for help are added. God's words, "Come now to the contest, show us what you have learned, how you have practised the athletic art", become «Выходи из своего одиночества и покажи на деле то, чему ты выучился, потому что пришло время и тебе и людям увидать пользу того, о чем ты читал и думал» (come out of your solitude and show in deed what you have learned, for the time has come for you and for people to see the use of what you read and thought): the athlete and the contest are dropped. The last paragraph (do not disgrace yourself or blame people for interrupting you: without people, whom would you serve, and why read books on how better to serve people?) has no counterpart in IV.4.
Translation note. «Не ударь лицом в грязь», literally “do not fall face down in the mud,” means “do not disgrace yourself.”
George’s qualifications are removed: “To put this relation into terms of morals” and “since they are at least sharers in the proceeds of robbery” drop out, so “The rich are the robbers” stands unqualified; “repugnance of the rich” becomes “aversion to wealth,” and a want “that forces those who have nothing to serve senseless luxury” is added.
Original
Rich and poor are thus correla- tives of each other ; the existence of a class of rich involv- ing the existence of a class of poor, and the reverse ; and abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence.
To put this relation into terms of morals, the rich are the robbers, since they are at least sharers in the proceeds of robbery ; and the poor are the robbed.
This is the reason, I take it, why Christ, who was not really a man of such reckless speech as some Christians deem Him to have been, always expressed sympathy with the poor and repugnance of the rich.
In His philosophy it was better even to be robbed than to rob.
TolstoyТолстой
Богатые и бедные являются как бы дополнением друг друга. Класс богачей предполагает собой класс бедняков, и безумная роскошь не может не быть связанной с страшной нуждой, заставляющей людей неимущих служить безумной роскоши.
Богатые — это грабители, бедные — это ограбленные. От этого-то Христос и выражал всегда сочувствие к бедным и отвращение к богатству. По его учению, быть ограбленным лучше, чем быть грабителем. В царстве правды, которое он проповедывал, богатые и бедные были бы одинаково невозможны.
The rich and the poor are, as it were, the complement of each other. A class of rich men presupposes a class of paupers, and senseless luxury cannot but be bound up with a terrible want that forces those who have nothing to serve senseless luxury.
The rich are the robbers, the poor are the robbed. That is why Christ always showed sympathy for the poor and aversion to wealth. By his teaching, it is better to be robbed than to be a robber. In the kingdom of righteousness that he preached, the rich and the poor would be equally impossible.
From The Science of Political Economy · reworded by Tolstoy .
Henry George’s own wordsRich and poor are thus correlatives of each other ; the existence of a class of rich involving the existence of a class of poor, and the reverse ; and abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence.
To put this relation into terms of morals, the rich are the robbers, since they are at least sharers in the proceeds of robbery ; and the poor are the robbed.
This is the reason, I take it, why Christ, who was not really a man of such reckless speech as some Christians deem Him to have been, always expressed sympathy with the poor and repugnance of the rich.
In His philosophy it was better even to be robbed than to rob.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Science of Political Economy (1897), Book II, ch. XIX 'Moral Confusions as to Wealth', pp. 306–307 of the London printing (Kegan Paul, Trench, Trübner, 1898), the chapter whose heading promises to show 'how rich and poor are correlatives, and why Christ sympathized with the poor'.
Shortened, with a clause added and George's qualifications removed. 'Rich and poor are thus correlatives of each other' becomes 'The rich and the poor are, as it were, complements of each other' (являются как бы дополнением друг друга). 'Abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence' becomes 'mad luxury cannot but be bound up with terrible want', and Tolstoy adds 'which compels the propertyless to serve mad luxury' (заставляющей людей неимущих служить безумной роскоши). 'To put this relation into terms of morals' and 'since they are at least sharers in the proceeds of robbery' are left out, so 'the rich are the robbers' (Богатые — это грабители) stands unqualified. 'Who was not really a man of such reckless speech as some Christians deem Him to have been' is left out; 'repugnance of the rich' becomes 'aversion to wealth' (отвращение к богатству). 'It was better even to be robbed than to rob' becomes 'it is better to be robbed than to be a robber'. 'In the kingdom of right-doing which He preached, rich and poor would be impossible' becomes 'equally impossible', and George's reason, 'because rich and poor in the true sense are the results of wrong-doing', is left out. Censorship: the commentary of Jubilee vol. 42 (§ XIV) lists 'Henry George's thought on wealth (8 October, 3)' among the twelve places of the first edition (1906) that the court ordered destroyed in November 1911 before the book could be sold, and the indictment it quotes cites this thought's words («класс богачей предполагает собой класс бедняков», «безумная роскошь оказывается связанной со страшной нуждой», «богатые — это грабители»). So the thought stood under 8 October in the first edition, its second clause worded differently; the revised edition's 8 October (Jubilee vol. 42) has no George, and the thought is here under 31 July. The Jubilee list of sources names S. D. Nikolaev's Russian of the book («Наука политическая экономия»), in manuscript. No printable.
The man who “obeys the laws of his country, not out of dread” (in Ramage, whom Tolstoy follows, “does not submit to the laws from fear”) becomes one who “submits to the moral law not out of fear,” so the laws of the state become the moral law; Cicero’s question, “Who therefore lives as he wishes,” becomes a statement: “He alone lives freely who.”
Original · translated by Cyrus R. Edmonds
For what is liberty? The power of living as you please.
the man who obeys the laws of his country, not out of dread,
the man who is swayed by nothing so much as by his own inclination and judgment ;
TolstoyТолстой
Живет свободно только тот, кто находит радость в исполнении своего долга, кто обдумал тот путь, который он должен пройти в жизни; кто подчиняется нравственному закону не из страха, а уважает и слушается его потому, что считает, что так должно; над кем нет иной власти, кроме собственного желания и суждения.
He alone lives freely who finds joy in doing his duty, who has thought out the path he must travel in life; who submits to the moral law not out of fear, but respects and obeys it because he holds that so it ought to be; over whom there is no power but his own desire and judgment.
From Paradoxa Stoicorum · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsWho therefore lives as he wishes, but the man who leads an upright life, who rejoices in the performance of his duty, who has considered well and thoughtfully the path of life he ought to pursue?
… who does not submit to the laws from fear, but pays …
… respect and obedience to them because he considers that this is the most proper course; …
… nor is there anything which has more authority with him than …
Source text: archive.orgOriginal · LatinQuid est enim libertas? Potestas vivendi, ut velis.
Quis igitur vivit, ut volt, nisi qui recte vivit? qui gaudet officio, cui vivendi via considerata atque provisa est, qui ne legibus quidem propter metum paret, sed eas sequitur et colit, quia id salutare esse maxime iudicat, …
… nec est ulla res, quae plus apud eum polleat quam ipsius voluntas atque iudicium; …
Source text: thelatinlibrary.comIn English · Cyrus R. Edmonds, 1860For what is liberty? The power of living as you please.
… the man who obeys the laws of his country, not out of dread, …
… the man who is swayed by nothing so much as by his own inclination and judgment ; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Paradoxa Stoicorum, V.34 (Paradox. v. 1 in Ramage).
Tolstoy translates Ramage's English of Paradoxa Stoicorum V.34, shortened: "Who therefore lives as he wishes, but the man who leads an upright life, who rejoices in the performance of his duty, who has considered well and thoughtfully the path of life he ought to pursue? who does not submit to the laws from fear, but pays respect and obedience to them because he considers that this is the most proper course; ... nor is there anything which has more authority with him than his own wishes and judgment." Ramage's words show through: «находит радость в исполнении своего долга» is "rejoices in the performance of his duty", «обдумал тот путь, который он должен пройти в жизни» "considered ... the path of life he ought to pursue", «уважает и слушается его» "pays respect and obedience". Tolstoy makes Cicero's question a statement, «Живет свободно только тот, кто» (only he lives freely who), for "Who therefore lives as he wishes, but"; turns "the laws" (legibus, the laws of the state) into «нравственному закону» (the moral law); gives "because he considers that this is the most proper course" (quia id salutare esse maxime iudicat, because he judges it most salutary) as «потому, что считает, что так должно» (because he thinks it ought to be so); and makes "nor is there anything which has more authority with him than his own wishes and judgment" «над кем нет иной власти, кроме собственного желания и суждения» (over whom there is no power but his own wish and judgment). Left out: "the man who leads an upright life", that he says, does, and thinks nothing but freely, that his plans arise from himself, and fortune yielding to him. Ramage's scan prints a running head inside the sentence and "Ins" for "his", so its excerpts are cut around them.
Cicero’s supposition, “if that last day does not occasion an entire extinction, but a change of abode only,” becomes an assertion, “The last day brings us not annihilation, but only a change,” and his other branch, that death “absolutely puts an end to us,” is left out.
Original · translated by C. D. Yonge
For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable?
And if it, on the other hand, destroys, and absolutely puts an end to us, what can be preferable to the having a deep sleep fall on us, in the midst of the fatigues of life, and being thus overtaken, to sleep to eternity?
TolstoyТолстой
Последний день несет нам не уничтожение, а только перемену.
The last day brings us not annihilation, but only a change.
From Tusculanae disputationes · reworded by Tolstoy .
Original · Latin… nam si supremus ille dies non extinctionem, sed commutationem adfert loci, quid optabilius?
… sin autem perimit ac delet omnino, quid melius quam in mediis vitae laboribus obdormiscere et ita coniventem somno consopiri sempiterno?
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1877For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable?
And if it, on the other hand, destroys, and absolutely puts an end to us, what can be preferable to the having a deep sleep fall on us, in the midst of the fatigues of life, and being thus overtaken, to sleep to eternity?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tusculanae disputationes, I.117.
Cicero argues near the end of Tusculan Disputations I that death is no evil either way: "For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable? And if it, on the other hand, destroys, and absolutely puts an end to us, what can be preferable to ... sleep to eternity?" Tolstoy keeps the first branch as an assertion, «Последний день несет нам не уничтожение, а только перемену» (the last day brings us not annihilation but only change): Cicero's "if" (si) and his second branch are dropped, and "commutationem ... loci" (a change of place) becomes «перемену» (a change). The intermediary was not found; the line is not in Ramage's Latin Authors (searched: extinctionem, commutation, supremus, last day) or the English anthologies saved.
“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.”
Original
As 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.
TolstoyТолстой
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.
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 .
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.
“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.”
Original
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.
TolstoyТолстой
Легко жить в мире, следуя общественному мнению, а в уединении только своему. Силен тот человек, кто в толпе удерживает кротость и независимость уединения.
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 .
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.
Not having “such an opinion of things as he has who does thee wrong” becomes not giving way “to the mood of the man who insults you,” the opinion “he wishes thee to have” becomes the path “he would like to draw you onto,” and “but look at them as they are in truth” is left out. †
Original · translated by George Long
Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth.
TolstoyТолстой
Не поддавайся настроению духа того, кто тебя оскорбляет, и не становись на тот путь, на который бы ему хотелось увлечь тебя.
Do not give way to the mood of the man who insults you, and do not set foot on the path he would like to draw you onto.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜὴ τοιαῦτα ὑπολάμβανε, οἷα ὁ ὑβρίζων κρίνει ἢ οἷά σε κρίνειν βούλεται, ἀλλὰ ἴδε αὐτά, ὁποῖα κατʼ ἀλήθειάν ἐστιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе поддавайся настроению духа того, который тебя оскорбляет, и не становись на тот путь, на который бы ему хотелось увлечь тебя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, IV.11.
Thoughts of Wise Men (1903), 24 June, its first paragraph; the Circle has «того, кто» for «того, который». Marcus: "Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth." The Russian turns the wrongdoer's judgment of things (κρίνει, judges) into his mood, «Не поддавайся настроению духа того, кто тебя оскорбляет» (do not yield to the mood of the one who insults you), and "such as he wishes thee to have" into «не становись на тот путь, на который бы ему хотелось увлечь тебя» (do not take the path he would like to draw you onto). "But look at them as they are in truth" is left out. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
Emerson’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.
Original
I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions.
TolstoyТолстой
Мне стыдно думать о том, как часто я уступчиво жертвовал своими убеждениями и как легко подчинялся омертвелым учреждениям и обычаям.
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 .
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.
“We must do as others do” loses its condition, “if it is applied to any but external things of no consequence,” so the warning covers all conduct, and “a dangerous maxim” becomes “This rule.”
Original · translated by Henri van Laun
“We must do as others do” is a dangerous maxim, which nearly always means “we must do wrong” if it is applied to any but external things of no consequence, and depending on custom, fashion, or decency.
TolstoyТолстой
«Надо поступать так, как поступают другие». Правило это означает почти всегда то, что надо поступать дурно.
“One must act as others act.” This rule almost always means that one must act badly.
From Les Caractères, ch. XII, Des jugements · reworded by Tolstoy .
Original · FrenchIl faut faire comme les autres ; maxime suspecte, qui signifie presque toujours : il faut mal faire, dès qu’on l’étend au delà de ces choses purement extérieures qui n’ont point de suite, qui dépendent de l’usage, de la mode ou des bienséances.
Source text: fr.wikisource.orgIn English · Henri van Laun, 1885“We must do as others do” is a dangerous maxim, which nearly always means “we must do wrong” if it is applied to any but external things of no consequence, and depending on custom, fashion, or decency.
Source text: gutenberg.orgAnother translation · Избранные мысли Лабрюйера, перевод Г. А. Русанова«Нужно поступать, как другие» — правило подозрительное, оно почти всегда означает, что нужно поступать дурно, лишь только его распространяют за пределы чисто внешнего, не имеющего важности и зависящего от обычая, моды или приличий.
Source text: tolstoy.ruTolstoy’s own version · Путь жизниКогда говорят: надо поступать так, как поступают другие, это почти всегда значит, что надо поступать дурно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Les Caractères, ch. XII, Des jugements, Part of § 10 in Van Laun's numbering; text of the Flammarion edition (Paris, 1880).
The maxim without its condition, which changes its scope. La Bruyère: 'Il faut faire comme les autres ; maxime suspecte, qui signifie presque toujours : il faut mal faire, dès qu'on l'étend au delà de ces choses purement extérieures qui n'ont point de suite, qui dépendent de l'usage, de la mode ou des bienséances' (one must do as others do: a suspect maxim, which almost always means one must do wrong, as soon as it is extended beyond those purely external things of no consequence that depend on usage, fashion, or decorum). The Russian ends at «надо поступать дурно» (one must act badly): the clause that limits the warning to conduct beyond custom, fashion, and decorum is left out, so the maxim covers all conduct. 'Maxime suspecte' (a suspect maxim) becomes «Правило это» (this rule). Rusanov's Russian for Posrednik's selection (1907), which keeps the condition, is a different translation. Tolstoy printed the Circle's shortened form again in The Path of Life.
“To reject religion” becomes “to free oneself from the religion one grew up in,” so rejecting religion as such becomes leaving an inherited one; “it appears to me” becomes “I am convinced,” and “at least no man ever attained to the highest degree of the latter by any other road” loses “at least” and “the highest degree.”
Original
None but the highest minds can attain to moral excellence.
With by far the greater part of mankind religion is a habit; or rather habit is religion.
However paradoxical it may seem, it appears to me that to reject religion is the first step towards moral excellence; at least no man ever attained to the highest degree of the latter by any other road.
TolstoyТолстой
Для большей части человечества религия есть обычай, или, скорее, обычай есть религия. Как ни кажется это странным, но я убежден, что первый шаг к нравственному совершенствованию есть освобождение себя от религии, в которой вырос. Ни один человек не шел к совершенствованию иначе, как по этому пути.
For the greater part of mankind, religion is a custom, or rather, custom is religion. Strange as it may seem, I am convinced that the first step toward moral perfection is to free oneself from the religion one grew up in. No man has ever gone toward perfection by any path but this one.
From College essay of 1837, as quoted in F. B. Sanborn, Henry D. Thoreau · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayWith by far the greater part of mankind, religion is a habit; or rather habit is religion.
However paradoxical it may seem, it appears to me that to reject religion is the first step towards moral excellence; at least no man ever attained to the highest degree of the latter by any other road.
Source text: archive.orgThoreau’s own wordsNone but the highest minds can attain to moral excellence.
With by far the greater part of mankind religion is a habit; or rather habit is religion.
However paradoxical it may seem, it appears to me that to reject religion is the first step towards moral excellence; at least no man ever attained to the highest degree of the latter by any other road.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньДля большей части человечества религия есть обычай, или, скорее, обычай есть религия.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. College essay of 1837, as quoted in F. B. Sanborn, Henry D. Thoreau (American Men of Letters, 1882), ch. VI 'Early Essays in Authorship', Sanborn's quotation from 'another essay of 1837', after the sentence on duty.
Changed in its claim. Thoreau, aged nineteen, wrote 'to reject religion is the first step towards moral excellence'; Tolstoy writes 'the first step to moral perfection is freeing oneself from the religion in which one grew up' (освобождение себя от религии, в которой вырос): the rejection of religion as such becomes release from an inherited religion. 'At least no man ever attained to the highest degree of the latter by any other road' becomes 'No man ever went toward perfection otherwise than by this road' (Ни один человек не шел к совершенствованию иначе, как по этому пути): 'at least' and 'the highest degree' are left out. 'It appears to me' becomes 'I am convinced' (я убежден); 'habit' becomes 'custom' (обычай). The words are from a Harvard essay of 1837 that Sanborn quotes; Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints them for January 16 with the comma after 'mankind' and without Sanborn's italic 'religion'. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. Tolstoy printed the same text again in На каждый день (May 1).
Economizing moments “when we anticipate for ourselves an eternity” becomes using every minute “when we are sure of our eternity,” and transfiguring duty “by the glory of our own spirit” becomes bringing into it “the consciousness of our spirituality.”
Original
Then only shall we wisely economize moments when we anticipate for ourselves an eternity, and lose no grain of wisdom, when we discern the glorious and immortal structure which its successive accumulations shall raise.
Then will even the merest drudgery of duty cease to humble us, when we transfigure it by the glory of our own spirit.
TolstoyТолстой
Только тогда мы сумеем воспользоваться каждой минутой, когда мы будем уверены в своей вечности.
Только когда мы внесем в нее сознание нашей духовности, самая ничтожная обязанность не будет казаться нам низкою.
Only when we are sure of our eternity shall we be able to make use of every minute.
Only when we bring into it the consciousness of our spirituality will the most trifling duty not seem low to us.
From Great Principles and Small Duties, in Endeavours after the Christian Life, First Series · reworded by Tolstoy .
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…Then only shall we wisely economize moments when we anticipate for ourselves an eternity.
Then will even the merest drudgery of duty cease to humble us, when we transfigure it by the glory of our own spirit.
Source text: archive.orgMartineau’s own wordsThen only shall we wisely economize moments when we anticipate for ourselves an eternity, and lose no grain of wisdom, when we discern the glorious and immortal structure which its successive accumulations shall raise.
Then will even the merest drudgery of duty cease to humble us, when we transfigure it by the glory of our own spirit.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Great Principles and Small Duties, in Endeavours after the Christian Life, First Series (1843), Discourse III, The discourse's last paragraph; new edition, Boston and Cambridge: James Munroe, 1858, p. 58.
Changed in its second sentence. Unity's selection cuts Martineau's first sentence after 'an eternity', leaving out 'and lose no grain of wisdom, when we discern the glorious and immortal structure which its successive accumulations shall raise', and Tolstoy's thought has the same cut, so the selection was his source. 'Then only shall we wisely economize moments when we anticipate for ourselves an eternity' becomes 'Only then shall we be able to make use of every minute, when we are sure of our eternity' (когда мы будем уверены в своей вечности). 'Then will even the merest drudgery of duty cease to humble us, when we transfigure it by the glory of our own spirit' becomes 'Only when we bring into it the consciousness of our spirituality will the most trifling duty not seem low to us' (Только когда мы внесем в нее сознание нашей духовности, самая ничтожная обязанность не будет казаться нам низкою): Martineau's transfiguring 'glory of our own spirit' becomes the 'consciousness of our spirituality'. The Jubilee name index calls «Мартино» Harriet Martineau, as in earlier months; the author is James.
The verse of May 7 (5-7.5) again, with “wicked” for “corrupt”: “by oneself one suffers” becomes “you yourself devise evil,” so the suffering drops out and a second act of evil takes its place, and “by oneself one is purified” becomes “you yourself purify your thoughts.”
Original · translated by F. Max Müller
165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
TolstoyТолстой
Сам совершаешь грех, сам замышляешь зло, сам убегаешь от греха, сам очищаешь помыслы, сам собой ты зол или чист, другому не спасти тебя.
You yourself commit sin, you yourself devise evil, you yourself flee from sin, you yourself purify your thoughts, by yourself you are wicked or pure; no other can save you.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… самъ же очищаешь себя отъ зла.
… никто иной не будеть твоимъ спасителемъ.
Source text: archive.orgOriginal · PaliAttanā hi kataṁ pāpaṁ, …
… attanā saṅkilissati; …
Suddhī asuddhi paccattaṁ, …
… nāñño aññaṁ visodhaye.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСам творишь злое — сам страждешь; сам бежишь от греховного — сам же очищаешь себя от зла.
Сам ты делаешь себя чистым и нечистым, никто иной не будет твоим спасителем.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 165 (Attavagga).
The same verse as May 7 (5-7.5), whose Circle text this repeats except «зол» (evil) where May has «порочен» (vicious). The 1903 text (Thoughts of Wise Men, 31 July) is Gerasimov's Russian (1898), now seen, in modern spelling, and it follows the verse. The Circle's changes are Tolstoy's: «Сам совершаешь грех, сам замышляешь зло» (you yourself commit sin, you yourself devise evil) for «Сам творишь злое — сам страждешь» (Müller: 'By oneself the evil is done, by oneself one suffers'): the suffering (saṅkilissati, 'is defiled') drops out and a second act of evil takes its place; «сам убегаешь от греха, сам очищаешь помыслы» (you yourself flee sin, you yourself purify your thoughts) for «сам бежишь от греховного — сам же очищаешь себя от зла»; 'purity and impurity belong to oneself' becomes «сам собой ты зол или чист» (by yourself you are evil or pure); and 'no one can purify another' becomes «другому не спасти тебя» (another cannot save you), purifying made saving, as Gerasimov already has it («никто иной не будет твоим спасителем»).
Epictetus’s acropolis, the tyrants’ citadel within, demolished by giving up “the body, … the possessions, the reputation,” becomes a prison outside, and Tolstoy adds “Then we will have no need to destroy human violence with violence” and “why should I attack the people who commit violence and kill them?”, of which Epictetus says nothing; the guards’ “fasces, and their spears and their swords” become prisons, chains, and weapons that “will not enslave my spirit.” †
Original · translated by George Long
Not more than one horse has with respect to another, or one dog to another, or one bee to another bee.
But with this we must begin, and with this we must demolish the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties of it, the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others.
at least on my account; for if it still stands, what does it do to me? why do I still eject (the tyrant’s) guards? For where do I perceive them? against others they have their fasces, and their spears and their swords.
Does he not will? I do not wish. Is it his will that I die, is it his will that I be put to the rack? It is my will then to die: it is my will then to be put to the rack.
TolstoyТолстой
Если ты ничего не ожидаешь и не хочешь получать от других людей, то люди не могут быть страшны тебе, как пчеле не страшна другая пчела, как лошади не страшна другая лошадь. Но если твое счастье находится во власти других людей, то ты непременно будешь бояться людей.
С этого и надо начать: надо отрешиться от всего того, что нам не принадлежит, отрешиться настолько, чтобы оно не было нашим хозяином; отрешиться от привязанности к своему телу и ко всему, что нужно для него; отрешиться от любви к богатству, к славе, должностям, почестям; в этом смысле отрешиться от своих детей, жены, братьев. Надо сказать себе, что всё это не наша собственность.
Тогда не понадобится нам уничтожать людское насилие насилием. Вот тюрьма. Какой вред мне, моей душе, от того, что она стоит? Зачем мне разрушать ее, зачем нападать на людей, производящих насилие, и убивать их? Их тюрьмы, цепи, оружие не поработят моего духа. Тело мое могут взять, но дух мой свободен, и ему никто ни в чем не может помешать, и потому живу я так, как я хочу.
А как я дошел до этого? Я подчинил свою волю воле бога: хочет он, чтобы у меня была лихорадка? И я этого хочу. Хочет он, чтобы я делал это, а не то? И я этого хочу. Хочет он, чтобы со мною что-нибудь случилось? И я этого хочу. Не хочет он, и я не хочу. Хочет он, чтобы я умер, чтобы меня подвергли пытке? И я хочу умереть, хочу перенести пытку.
If you expect nothing and want to receive nothing from other people, then people cannot be frightening to you, as one bee is not frightening to another bee, as one horse is not frightening to another horse. But if your happiness is in the power of other people, you will certainly be afraid of people.
This is where we must begin: we must renounce everything that does not belong to us, renounce it so far that it is not our master; renounce attachment to our body and to everything it needs; renounce the love of wealth, of fame, of offices, of honors; in this sense renounce our children, wife, and brothers. We must tell ourselves that none of this is our property.
Then we will have no need to destroy human violence with violence. Here is a prison. What harm is it to me, to my soul, that it stands there? Why should I tear it down, why should I attack the people who commit violence and kill them? Their prisons, chains, and weapons will not enslave my spirit. They can take my body, but my spirit is free, and no one can hinder it in anything; and so I live as I want.
And how did I come to this? I submitted my will to the will of God: does he want me to have a fever? I want it too. Does he want me to do this and not that? I want it too. Does he want something to happen to me? I want it too. He does not want it, and I do not want it. Does he want me to die, to be put to torture? I too want to die, I want to endure the torture.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… τί γὰρ ἔχει ἄνθρωπος ἀνθρώπῳ φοβερὸν ἢ ὀφθεὶς ἢ λαλήσας ἢ ὅλως συναναστραφείς; οὐ μᾶλλον ἢ ἵππος ἵππῳ ἢ κύων κυνὶ ἢ μέλισσα μελίσσῃ.
… ἀλλʼ ἔνθεν ἄρξασθαι δεῖ καὶ ἔνθεν καθελεῖν τὴν ἀκρόπολιν, ἐκβάλλειν τοὺς τυράννους· τὸ σωμάτιον ἀφεῖναι, τὰ μέρη αὐτοῦ, τὰς δυνάμεις, τὴν κτῆσιν, τὴν φήμην, ἀρχάς, τιμάς, τέκνα, ἀδελφούς, φίλους, πάντα ταῦτα ἡγήσασθαι ἀλλότρια.
… κἂν ἔνθεν ἐκβληθῶσιν οἱ τύραννοι, τί ἔτι ἀποτειχίζω τὴν ἀκρόπολιν ἐμοῦ γε ἕνεκα; ἑστῶσα γὰρ τί μοι ποιεῖ; τί ἔτι ἐκβάλλω τοὺς δορυφόρους; ποῦ γὰρ αὐτῶν αἰσθάνομαι; ἐπʼ ἄλλους ἔχουσιν τὰς ῥάβδους καὶ τοὺς κοντοὺς καὶ τὰς μαχαίρας.
… προσκατατέταχά μου τὴν ὁρμὴν τῷ θεῷ. θέλει μʼ ἐκεῖνος πυρέσσειν· κἀγὼ θέλω. θέλει ὁρμᾶν ἐπί τι· κἀγὼ θέλω. θέλει ὀρέγεσθαι· κἀγὼ θέλω. θέλει με τυχεῖν τινος· κἀγὼ βούλομαι. οὐ θέλει· οὐ βούλομαι. ἀποθανεῖν οὖν θέλω· στρεβλωθῆναι οὖν θέλω.
Source text: raw.githubusercontent.comIn English · George Long, 1877Not more than one horse has with respect to another, or one dog to another, or one bee to another bee.
But with this we must begin, and with this we must demolish the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties of it, the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others.
… at least on my account; for if it still stands, what does it do to me? why do I still eject (the tyrant’s) guards? For where do I perceive them? against others they have their fasces, and their spears and their swords.
Does he not will? I do not wish. Is it his will that I die, is it his will that I be put to the rack? It is my will then to die: it is my will then to be put to the rack.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли ты ничего не ожидаешь и не хочешь получать от других людей, то люди не могут быть страшны для тебя, как пчеле не страшна другая пчеле, как лошади не страшна другая лошадь. Но если твое счастье находится во власти других людей, то ты непременно будешь бояться людей.
Тогда не понадобится нам уничтожать людское насилие насилием. Вот тюрьма; какой вред мне, моей душе, оттого, что она стоит. Зачем мне разрушать ее, зачем нападать на людей, производящих насилие, и убивать их? Их тюрьмы, цепи, оружие не поработят моего духа. Тело мое могут взять, но дух мой свободен, и ему никто ни в чем не может помешать, и потому живу я так, как я хочу.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.85–90.
Thoughts of Wise Men (1903), 7 June, signed Epictetus, nearly word for word: the Circle has «тебе» for «для тебя», «не наша собственность» for «не есть наша собственность», and corrects the misprint «пчеле» to «пчела». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Behind it is Discourses IV.1.85–90, with its figure changed. Epictetus: a man is no more formidable to a man "than one horse has with respect to another, or one dog to another, or one bee to another bee"; things are formidable, and he who can give or take them. "How then is an acropolis demolished? Not by the sword, not by fire, but by opinion", beginning "by giving up the body, ... the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? ... against others they have their fasces, and their spears and their swords." The Russian makes the acropolis, the tyrant's citadel, a prison, and the tyrants within us violence: «Тогда не понадобится нам уничтожать людское насилие насилием» (then we shall not need to destroy human violence by violence), «Вот тюрьма» (here is a prison), «Зачем мне разрушать ее, зачем нападать на людей, производящих насилие, и убивать их?» (why should I destroy it, why attack the men who do violence and kill them?), «Их тюрьмы, цепи, оружие не поработят моего духа. Тело мое могут взять, но дух мой свободен» (their prisons, chains, weapons will not enslave my spirit; they can take my body, but my spirit is free). Epictetus says nothing of attacking or killing anyone. The close follows him: "I have placed my movements towards action in obedience to God. Is it his will that I shall have fever? It is my will also ... Is it his will that I die, is it his will that I be put to the rack? It is my will then to die".
Marcus’s aim “of a common kind,” which makes a man “always the same,” becomes a rule of conduct, “if you want to be useful and not harmful to people, do only what is in accord with the common good,” and the man who keeps to it “will gain the good for himself”; the opening sentence, on having “one and always the same object in life,” is left out. †
Original · translated by George Long
He who has not one and always the same object in life, cannot be one and the same all through his life.
For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest,
For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same.
TolstoyТолстой
Настоящих благ немного. Настоящее благо только то, что благо и добро для всех.
И потому, если хочешь быть полезным, а не вредным людям, делай только то, что согласно с общим благом. Кто будет поступать так — приобретет себе благо.
There are few true goods. The only true good is that which is good and right for all.
And therefore, if you want to be useful and not harmful to people, do only what is in accord with the common good. Whoever acts so will gain the good for himself.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… ὥσπερ γὰρ οὐχ ἡ πάντων τῶν ὁπωσοῦν τοῖς πλείοσι δοκούντων ἀγαθῶν ὑπόληψις ὁμοία ἐστίν, ἀλλ’ ἡ τῶν τοιῶνδέ τινων, τουτέστι τῶν κοινῶν, οὕτω καὶ τὸν σκοπὸν δεῖ τὸν κοινωνικὸν καὶ πολιτικὸν ὑποστήσασθαι.
… ὁ γὰρ εἰς τοῦτον πάσας τὰς ἰδίας ὁρμὰς ἀπευθύνων πάσας τὰς πράξεις ὁμοίας ἀποδώσει καὶ κατὰ τοῦτο ἀεὶ ὁ αὐτὸς ἔσται.
Source text: raw.githubusercontent.comIn English · George Long, 1862He who has not one and always the same object in life, cannot be one and the same all through his life.
For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest, …
For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНастоящих благ немного. То только истинное благо и добро, что благо и добро для всех. Поэтому, чтобы не уклоняться от избранной цели, надо, чтобы эта цель была добро, согласное с общим благом. Кто направит свою деятельность на такую цель — приобретет себе благо.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, XI.21.
Thoughts of Wise Men (1903), 23 July, reworked. Marcus: "He who has not one and always the same object in life, cannot be one and the same all through his life. ... For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest, so also ought we to propose to ourselves an object which shall be of a common kind and political. For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same." The 1903 Russian gives the goods men agree on as «Настоящих благ немного. То только истинное благо и добро, что благо и добро для всех» (true goods are few; that alone is true good which is good for all) and keeps the aim, «чтобы не уклоняться от избранной цели, надо, чтобы эта цель была добро, согласное с общим благом» (so as not to stray from the chosen aim, the aim must be a good in accord with the common good). The Circle words the second sentence «Настоящее благо только то, что благо и добро для всех» and makes the second half a rule of conduct, «если хочешь быть полезным, а не вредным людям, делай только то, что согласно с общим благом» (if you want to be useful and not harmful to people, do only what accords with the common good), and both end «приобретет себе благо» (will gain good for himself) where Marcus has "will always be the same". Marcus's opening sentence on having one aim is left out. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
Translation note. Two words for “good” stand together here: «благо», the good that is had or received, and «добро», the moral good. The second is given as “right” to keep them apart.
Ending “one’s own ills” becomes rooting out “the evil of our own age,” recording “for a coming generation the ills of others” becomes glorifying “in the eyes of posterity the bad deeds of earlier ages,” and “the works of the gods” become “the works of nature.”
Original · translated by John Clarke (Physical Science in the Time of Nero)
Surely it is wiser to try to end one's own ills than to record for a coming generation the ills of others.
How much better to make one's theme the works of the gods than the robberies of Philip, or Alexander, or the other conquerors who earned their fame by the destruction of mankind !
as truly scourges of humanity as a flood by which a whole plain has been inundated,
TolstoyТолстой
Насколько лучше было бы постараться искоренить зло нашей собственной эпохи, нежели прославлять в глазах потомства дурные дела прежних! Насколько лучше было бы восхвалять дела природы, нежели опустошительные набеги какого-нибудь Филиппа или Александра и других, которые, сделавшись знаменитыми благодаря бедствиям народов, были не меньшими бичами человечества, чем наводнения, опустошающие целые страны, или пожар, поглощающий множество живых существ!
How much better it would be to try to root out the evil of our own age than to glorify in the eyes of posterity the bad deeds of earlier ages! How much better it would be to praise the works of nature than the devastating raids of some Philip or Alexander, and of others who, having become famous through the calamities of nations, were no lesser scourges of mankind than the floods that lay waste whole countries, or the fire that devours a multitude of living creatures!
From Naturales quaestiones · reworded by Tolstoy .
Original · LatinConsumpsere se quidam, dum acta regum externorum componunt quaeque passi inuicem ausique sunt populi.
Quanto satius est sua mala extinguere quam aliena posteris tradere!
Quanto potius deorum opera celebrare quam Philippi aut Alexandri latrocinia ceterorumque, qui exitio gentium clari non minores fuere pestes mortalium quam inundatio, qua planum omne perfusum est, quam conflagratio, qua magna pars animantium exarsit!
Source text: thelatinlibrary.comIn English · John Clarke (Physical Science in the Time of Nero), 1910Surely it is wiser to try to end one's own ills than to record for a coming generation the ills of others.
How much better to make one's theme the works of the gods than the robberies of Philip, or Alexander, or the other conquerors who earned their fame by the destruction of mankind !
… as truly scourges of humanity as a flood by which a whole plain has been inundated, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Naturales quaestiones, III, preface 5.
From the preface to Book III of the Natural Questions, where Seneca, old, turns from history to the study of nature: "Some writers have wasted their efforts in narrating the doings of foreign kings ... Surely it is wiser to try to end one's own ills than to record for a coming generation the ills of others. How much better to make one's theme the works of the gods than the robberies of Philip, or Alexander, or the other conquerors who earned their fame by the destruction of mankind! Such men were as truly scourges of humanity as a flood ... or a conflagration". Tolstoy has «искоренить зло нашей собственной эпохи» (root out the evil of our own age) for "sua mala extinguere" (to put out one's own ills); «прославлять в глазах потомства дурные дела прежних» (glorify before posterity the bad deeds of earlier men) for "aliena posteris tradere" (hand on others' ills to posterity); «восхвалять дела природы» (praise the works of nature) for "deorum opera celebrare" (celebrate the works of the gods); and «опустошительные набеги» (devastating raids) for "latrocinia" (robberies). The writers of history, to whom Seneca is answering, are left out. The intermediary was not found; the passage is not in Ramage's Latin Authors (searched: Philipp, Alexand, latrocinia).
“He returneth back, who relapses into the state whence he had once departed” becomes “whoever does not keep on goes backward,” “he goeth out of the way, who apostatizes” becomes “whoever rebels turns aside,” and “where thou hast once pleased thyself, there thou hast stood still” becomes “where you stop, there you will remain,” so self-satisfaction becomes stopping; the two halves change places. †
Original · translated by R. G. MacMullen, Sermons on Selected Lessons of the New Testament, vol. II (Library of the Fathers 20)
Let what thou art be ever displeasing to thee, if thou wouldest attain to what thou art not yet. For where thou hast once pleased thyself, there thou hast stood still.
But if thou shalt have said, " It is enough;" then art thou lost.
Be ever adding, be ever walking, ever making progress ; stand not still in the way, return not back, go not out of the way.
He standeth still, who doth not advance; he returneth back, who relapses into the state whence he had once departed; he goeth out of the way, who apostatizes.
TolstoyТолстой
Всегда прибавляй, всегда подвигайся; никогда не стой и не возвращайся назад и не сворачивай. Кто стоит, тот не подвигается; кто не продолжает, тот идет назад; кто возмущается, тот сворачивает.
Всегда будь недоволен тем, чтó ты есть, если хочешь достигнуть того, чтобы быть иным, чем ты есть, потому что на чем ты остановишься, на том ты и останешься. Если же ты скажешь: с меня довольно — ты погиб.
Always add, always advance; never stand still, and do not go back, and do not turn aside. Whoever stands still does not advance; whoever does not keep on goes backward; whoever rebels turns aside.
Always be dissatisfied with what you are, if you want to attain to being other than you are; for where you stop, there you will remain. But if you say: That is enough for me — you are lost.
From Sermo 169, on Philippians 3 · reworded by Tolstoy .
Original · LatinSemper tibi displiceat quod es, si vis pervenire ad id quod nondum es. Nam ubi tibi placuisti, ibi remansisti. Si autem dixeris: Sufficit; et peristi.
Semper adde, semper ambula, semper profice; noli in via remanere, noli retro redire, noli deviare.
Remanet, qui non proficit; retro redit, qui ad ea revolvitur unde iam abscesserat; deviat, qui apostatat.
Melius it claudus in via, quam cursor praeter viam.
Source text: augustinus.itIn English · R. G. MacMullen, Sermons on Selected Lessons of the New Testament, vol. II (Library of the Fathers 20), 1845Let what thou art be ever displeasing to thee, if thou wouldest attain to what thou art not yet. For where thou hast once pleased thyself, there thou hast stood still.
But if thou shalt have said, " It is enough;" then art thou lost.
Be ever adding, be ever walking, ever making progress ; stand not still in the way, return not back, go not out of the way.
He standeth still, who doth not advance; he returneth back, who relapses into the state whence he had once departed; he goeth out of the way, who apostatizes.
Source text: archive.orgAnother translation · Many Thoughts of Many MindsBe always displeased with what thou art, if thou desirest to attain to what thou art not : for where thou hast pleased thyself, there thou abidest.
But if thou sayest I have enough, thou perishest.
Always add, always walk, always proceed, Neither stand still, nor go back, nor deviate.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Sermo 169, on Philippians 3, 15.18 (the sermon's close); Oxford translation, Sermon CXIX [CLXIX Ben.].
The close of Augustine's Sermo 169, with its two halves in reverse order: Tolstoy begins with "Semper adde" and its gloss, then gives "Semper tibi displiceat", and leaves out the last sentence, "Melius it claudus in via, quam cursor praeter viam" (the lame man on the road goes better than the runner off it). Within the halves he changes words. "Semper adde, semper ambula, semper profice" (always add, always walk, always advance) becomes «Всегда прибавляй, всегда подвигайся» (always add, always move forward), two verbs made one. In the gloss, "Remanet, qui non proficit" (he stands still who does not advance) is turned round, «Кто стоит, тот не подвигается» (who stands still does not advance); "retro redit, qui ad ea revolvitur unde iam abscesserat" (he goes back who rolls back to what he had already left) becomes «кто не продолжает, тот идет назад» (who does not go on goes back); "deviat, qui apostatat" (he goes out of the way who apostatizes) becomes «кто возмущается, тот сворачивает» (who rebels turns aside). In the second half "si vis pervenire ad id quod nondum es" (if you would reach what you are not yet) becomes «если хочешь достигнуть того, чтобы быть иным, чем ты есть» (if you want to become other than you are), and "Nam ubi tibi placuisti, ibi remansisti" (for where you have pleased yourself, there you have stood still) becomes «потому что на чем ты остановишься, на том ты и останешься» (for where you stop, there you will stay), so self-satisfaction becomes stopping; "Si autem dixeris: Sufficit; et peristi" is kept («Если же ты скажешь: с меня довольно — ты погиб»). What Tolstoy read was not found, so some of these changes may be his source's. Southgate's Many Thoughts of Many Minds (1862), one of his anthologies, has the first half and the three commands in Augustine's order and stops at "nor deviate", without the gloss that Tolstoy has, so it was not his only source. Not in Thoughts of Wise Men (1903); the Jubilee name index (vol. 42) lists Augustine once in vol. 41 (p. 591) and names no source.
Passing one’s life “in truth and justice,” kept in Tolstoy’s 1903 version, drops out, so the one precious thing is to be gentle: “not to tire of being gentle oneself” while “constantly coming up against the lies and injustice of men.”
Original · translated by George Long
One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.
TolstoyТолстой
Одно только в жизни драгоценно: беспрестанно сталкиваясь с людскою ложью и несправедливостью, не уставать самому быть кротким.
Only one thing in life is precious: while constantly coming up against the lies and injustice of men, not to tire of being gentle oneself.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… ἓν ὧδε πολλοῦ ἄξιον, τὸ μετ’ ἀληθείας καὶ δικαιοσύνης εὐμενῆ τοῖς ψεύσταις καὶ ἀδίκοις διαβιοῦν.
Source text: raw.githubusercontent.comIn English · George Long, 1862One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдно только в жизни драгоценно — хранить правду и поступать по справедливости; беспрестанно сталкиваясь с людскою ложью и несправедливостью, — не уставать самому быть кротким.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VI.47.
Thoughts of Wise Men (1903), 19 April, shortened. Marcus ends VI.47, after the roll of the famous dead: "One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men." The 1903 version keeps truth and justice, «хранить правду и поступать по справедливости» (to keep to truth and act justly); the Circle drops them, so that the one precious thing is «беспрестанно сталкиваясь с людскою ложью и несправедливостью, не уставать самому быть кротким» (constantly meeting human lies and injustice, not to tire of being meek oneself). "εὐμενῆ" (kindly disposed) becomes «кротким» (meek), the liars and unjust men become "human lies and injustice", and «беспрестанно сталкиваясь» (constantly meeting) and «не уставать» (not to tire) are added. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
“The greatness of the soul” becomes “the consciousness of the greatness of my soul,” and “its divinity” is left out; “passive dependence” becomes “blind submission,” and the soul’s powers, which Channing lists beside its union with God, become the reasons for it: “through its capacity to receive him, through its capacity for perfection.”
Original
In my own labors there has been more unity, perhaps in consequence of the strong hold which one sublime idea has taken of my mind.
This is, the greatness of the soul, its divinity, its union with God,
its destination to ineffable glory, its immortality
TolstoyТолстой
Одна великая мысль завладела моей душой. Мысль эта есть сознание величия моей души, ее единения с богом не вследствие слепого подчинения ему, но вследствие ее способности воспринимать его, вследствие ее способности совершенствования, вследствие ее предназначения к невыразимому величию, вследствие ее бессмертия.
One great thought has taken possession of my soul. This thought is the consciousness of the greatness of my soul, of its union with God, not through blind submission to him, but through its capacity to receive him, through its capacity for perfection, through its being destined for inexpressible greatness, through its immortality.
From Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts · reworded by Tolstoy .
Amiel’s own wordsIn my own labors there has been more unity, perhaps in consequence of the strong hold which one sublime idea has taken of my mind.
This is, the greatness of the soul, its divinity, its union with God, …
… its destination to ineffable glory, its immortality …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts (1848), Vol. II, part III, ch. II «Religion and Philosophy», the extract dated «Boston, April 4th, 1837» (10th ed., Boston 1874, p. 424).
Channing's words, signed «Амиель» in the Circle. In an extract of 4 April 1837 printed in his Memoir, Channing writes that his preaching had more unity than other Liberal Christians' 'perhaps in consequence of the strong hold which one sublime idea has taken of my mind. This is, the greatness of the soul, its divinity, its union with God,—not by passive dependence, but by spiritual likeness,—its receptiveness of his spirit, its self-forming power, its destination to ineffable glory, its immortality.' (The scan misreads 'spiritual' and 'power', so the excerpts leave those words out.) The Russian follows Channing's list item by item, with changes: 'one sublime idea' becomes «Одна великая мысль» (one great thought); 'the greatness of the soul' becomes «сознание величия моей души» (the consciousness of the greatness of my soul); 'its divinity' and 'by spiritual likeness' are left out; 'passive dependence' becomes «слепого подчинения» (blind submission); 'receptiveness of his spirit' becomes «способности воспринимать его» (capacity to receive him); 'self-forming power' becomes «способности совершенствования» (capacity for perfection); 'ineffable glory' becomes «невыразимому величию» (inexpressible greatness); and the soul's qualities, which Channing sets side by side, become the reasons for its union with God («вследствие…», in consequence of…). How Amiel's name came to the thought is not known: it is in neither French edition of the Fragments saved (1887, 1897) nor in Ward's English, and the Jubilee commentary and name index (vol. 42) say nothing of it. Channing is quoted elsewhere in the Circle under his own name. The Circle's English site would print the author's words only where Tolstoy kept them closely; here he did not, so no printable text is given.
“The dwellers in the valleys of materialism” become “those who live a fleshly life,” so a doctrine becomes a way of living, and “it must soon be high enough for all to see” becomes “the time comes, and the sun rises so high that it becomes visible to all,” without “must soon.”
Original
Those on the mountain tops always see the sunrise before the dwellers In the valley see it.
they see the Celestial sunrise before the dwellers in the valleys of materialism; but it must soon be high enough for all to see.
TolstoyТолстой
Те, кто на вершине горы, видят восход солнца раньше обитателей равнин. То же и с теми, кто находится на духовных высотах: они видят небесный восход солнца раньше живущих плотской жизнью. Но приходит время, и солнце подымается настолько, что становится видимо и всем.
Those who are on the top of a mountain see the sunrise before the dwellers of the plains. So it is with those who are on spiritual heights: they see the heavenly sunrise before those who live a fleshly life. But the time comes, and the sun rises so high that it becomes visible to all as well.
From “World’s Advance Thought”.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
From “World’s Advance Thought”’s own wordsThose on the mountain tops always see the sunrise before the dwellers In the valley see it.
… they see the Celestial sunrise before the dwellers in the valleys of materialism; but it must soon be high enough for all to see.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 120, right-hand column: an unsigned paragraph set between printed rules, below the close of Genevra Lake's 'Life-Lines'.
An unsigned paragraph of the September 1904 number, from which July's 7-1.6 and 7-1.7 and April's 4-25.2 also came. The page image (archive.org, IAPSOP scan of vol. XVI, leaf n87) shows Genevra Lake's 'Life-Lines' ending in the right-hand column with 'crystalized', then a rule, and this paragraph between rules among three others, so it is not part of her article; the journal's own note says unsigned articles are the editor's (June's 6-5.4). Tolstoy's signature names the journal and is right. Changed in wording: 'the dwellers in the valley' become 'the inhabitants of the plains' (обитателей равнин); 'the seer on the heights of spirituality' (the scan's second sentence, cut here at a broken word) becomes 'those who are on spiritual heights'; 'the dwellers in the valleys of materialism' become 'those who live the carnal life' (живущих плотской жизнью), so a doctrine, materialism, becomes the life of the flesh; 'but it must soon be high enough for all to see' becomes a third sentence, 'But the time comes, and the sun rises so high that it becomes visible to all', without the journal's 'must soon'. 'always' is left out. No printable, for these changes.
“The meek shall He guide in judgment” becomes “will he call the meek to his judgment,” so guidance in judgment becomes a summons to it; “the expectation of the poor shall not perish for ever” becomes “the hopes of the poor are not vain,” and “My time fails me … in trying to imagine” becomes “My imagination refuses to picture.” †
Original
My time fails me — my thoughts how much more — in trying to imagine what this sweet world will be, when the meek inherit it indeed, and the lowliness of every faithful handmaiden has been regarded of her Lord.
the expectation of the poor shall not perish for ever.
Not by might, nor by power, but by His Spirit — the meek shall He guide in judgment, and the meek shall He teach His way.
TolstoyТолстой
Мое воображение отказывается рисовать то блаженное время, когда кроткие наследуют землю. Но день этот неизбежно настанет, и надежды бедных не тщетны. Не силой, не властью, а духом своим призовет он кротких на суд свой и научит их путям своим.
My imagination refuses to picture that blessed time when the meek shall inherit the earth. But that day will inevitably come, and the hopes of the poor are not vain. Not by might, not by power, but by his spirit will he call the meek to his judgment and teach them his ways.
From Fors Clavigera, Letter XCIII 'Invocation' · reworded by Tolstoy .
John Ruskin’s own wordsMy time fails me — my thoughts how much more — in trying to imagine what this sweet world will be, when the meek inherit it indeed, and the lowliness of every faithful handmaiden has been regarded of her Lord.
… the expectation of the poor shall not perish for ever.
Not by might, nor by power, but by His Spirit — the meek shall He guide in judgment, and the meek shall He teach His way.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter XCIII 'Invocation' (Christmas 1883); vol. IV of the George Allen edition, 1906, The letter's last paragraph, p. 438.
Changed. 'My time fails me, my thoughts how much more, in trying to imagine what this sweet world will be, when the meek inherit it indeed' becomes 'My imagination refuses to picture that blessed time when the meek inherit the earth' (Мое воображение отказывается рисовать то блаженное время, когда кроткие наследуют землю); the handmaiden clause (Luke 1:48) is left out. 'For the day will come' becomes 'But that day will inevitably come' (Но день этот неизбежно настанет), and 'the expectation of the poor shall not perish for ever' (Psalm 9:18) 'the hopes of the poor are not vain' (надежды бедных не тщетны). In the last sentence, which joins Zechariah 4:6 to Psalm 25:9, 'the meek shall He guide in judgment' becomes 'he will call the meek to his judgment' (призовет он кротких на суд свой): guiding in judgment is made a summons to judgment. The thought is not in Thoughts of Wise Men (1903); the Jubilee list of the Circle's sources names Nikiforov's «Избранные мысли» of Ruskin, part III (1904), not found online, so the changes may be the translator's. The OCR of the saved page reads '^vill' for 'will' in the sentence 'For the day will come', which is therefore not excerpted.
Translation note. “The meek shall inherit the earth” is Matthew 5:5. The last sentence draws on Zechariah 4:6 and Psalm 25:9, where the KJV has “Not by might, nor by power, but by my spirit” and “The meek will he guide in judgment: and the meek will he teach his way.”
Those who write or paint for a living, “just by so much more contemptible than common beggars, in that they are noisy and offensive beggars,” become people who “consider themselves nobler and less contemptible than ordinary beggars, whereas in fact they are only noisy and harmful panhandlers”; “because they think it genteel” is left out, and the falsehood printed “every morning at breakfast” becomes lies “with which people intoxicate themselves.”
Original
These born few will preach, or sing, or paint, in spite of you; they will starve like grasshoppers, rather than stop singing; and even if you don’t choose to listen, it is charitable to throw them some crumbs to keep them alive.
But the people who take to writing or painting as a means of livelihood, because they think it genteel, are just by so much more contemptible than common beggars, in that they are noisy and offensive beggars.
I am quite willing to pay for keeping our poor vagabonds in the workhouse; but not to pay them for grinding organs outside my door, defacing the streets with bills and caricatures, tempting young girls to read rubbishy novels, or deceiving the whole nation to its ruin, in a thousand leagues square of dirtily printed falsehood, every morning at breakfast.
If people cannot make their bread by honest labour, let them at least make no noise about the streets; but hold their tongues, and hold out their idle hands humbly; and they shall be fed kindly.
TolstoyТолстой
Все попытки добывать себе искусством средства к жизни являются одними из худших и вреднейших путей, избираемых людьми. В каждом поколении немного, очень немного таких людей, к словам которых стоит прислушиваться и произведения которых стоят внимания. И эти немногие будут проповедывать, петь и рисовать вопреки существующему спросу: они охотнее станут голодать, как стрекоза басни, чем перестанут петь; и даже если вы не хотите слушать их, то в силу милосердия должны бросить им несколько крох, чтобы поддержать их жизнь. Но люди, принимающиеся писать или рисовать, чтоб этим путем добыть себе средства к существованию, считают себя более благородными и менее презренными, чем обыкновенные нищие, тогда как они являются в сущности только шумливыми и вредными попрошайками. Я охотно готов платить за содержание наших бедных бродяг в рабочих домах, но не за то, что они жужжат мне в уши своими шарманками и карикатурами, соблазняют молодых девушек своими негодными повестями или приводят весь народ к гибели тысячами квадратных миль грязно напечатанной лжи, которой упиваются люди. Если люди не в силах добывать себе хлеб честным трудом, то пусть не кричат на улицах, а придержат свой язык и скромно протягивают свои праздные руки, и их милостиво накормят.
All attempts to earn one’s living by art are among the worst and most harmful paths that people choose. In every generation there are few, very few, people whose words are worth listening to and whose works are worth attention. And these few will preach, sing, and paint regardless of the existing demand: they would sooner starve, like the grasshopper of the fable, than stop singing; and even if you do not want to listen to them, you ought out of mercy to throw them a few crumbs to keep them alive. But people who take to writing or painting in order to get their living that way consider themselves nobler and less contemptible than ordinary beggars, whereas in fact they are only noisy and harmful panhandlers. I am quite willing to pay for the upkeep of our poor vagrants in workhouses, but not for their buzzing in my ears with their barrel organs and caricatures, seducing young girls with their worthless tales, or leading the whole nation to ruin with thousands of square miles of dirtily printed lies, with which people intoxicate themselves. If people are unable to earn their bread by honest labor, let them not shout in the streets, but hold their tongues and humbly hold out their idle hands, and they will be kindly fed.
From Fors Clavigera, Letter LXVII · reworded by Tolstoy .
John Ruskin’s own wordsThese born few will preach, or sing, or paint, in spite of you; they will starve like grasshoppers, rather than stop singing; and even if you don’t choose to listen, it is charitable to throw them some crumbs to keep them alive.
But the people who take to writing or painting as a means of livelihood, because they think it genteel, are just by so much more contemptible than common beggars, in that they are noisy and offensive beggars.
I am quite willing to pay for keeping our poor vagabonds in the workhouse; but not to pay them for grinding organs outside my door, defacing the streets with bills and caricatures, tempting young girls to read rubbishy novels, or deceiving the whole nation to its ruin, in a thousand leagues square of dirtily printed falsehood, every morning at breakfast.
If people cannot make their bread by honest labour, let them at least make no noise about the streets; but hold their tongues, and hold out their idle hands humbly; and they shall be fed kindly.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXVII (July 1876), The summary of the constitution of St. George's Company, under the second condition of Companionship, 'to earn our own living with our own hands'.
Shortened and changed in several places. Tolstoy starts at Ruskin's 'the attempt so to live is among the worst possible ways they can take of injurious begging', made 'among the worst and most harmful ways people choose', the begging left for later. 'In spite of you' becomes 'in spite of the existing demand' (вопреки существующему спросу); 'they will starve like grasshoppers' becomes 'like the dragonfly of the fable' (как стрекоза басни: Krylov's «Стрекоза и муравей»). Ruskin's 'just by so much more contemptible than common beggars, in that they are noisy and offensive beggars' becomes 'consider themselves nobler and less contemptible than ordinary beggars, whereas they are in essence only noisy and harmful beggars' (считают себя более благородными и менее презренными … тогда как они являются в сущности только шумливыми и вредными попрошайками); 'because they think it genteel' is left out. 'Grinding organs outside my door' becomes 'buzzing in my ears with their barrel organs' (жужжат мне в уши своими шарманками), 'defacing the streets with bills' is left out, 'a thousand leagues square of dirtily printed falsehood, every morning at breakfast' becomes 'thousands of square miles of dirtily printed lies, with which people get drunk' (которой упиваются люди). Ruskin's sentence 'Whatever in literature, art, or religion, is done for money, is poisonous itself' is left out before the close, which Tolstoy keeps.
Translation note. The Russian has «стрекоза», the dragonfly, which sings in Krylov’s telling of the fable known in English as The Grasshopper and the Ant.
“A new principle of cohesion which will bind together the observed facts of life” becomes “new foundations of unity, such as would take the place of the old ones”: a principle that binds the facts of life becomes a ground of union that replaces the old; “to spend life in idle lamentations” becomes “to lament,” and “we or our fathers” becomes “our fathers.”
Original
He has simply given up one shelter, one inspiration, one set of motives, without gaining anything in return.
or more unworthy of a rational being, than to spend life in idle lamentations because what we or our fathers once believed to be true has now proved to be false.
Why not set to work to discover a new principle of cohesion which will bind together the observed facts of life?
TolstoyТолстой
Нет ничего более недостойного разумного существа, как то, чтобы плакаться на то, что то, что наши отцы считали истиной, оказалось ложью.
Не лучше ли искать новых основ единения, таких, которые заменили бы прежние.
Nothing is more unworthy of a rational being than to lament that what our fathers held to be truth has turned out to be falsehood.
Is it not better to seek new foundations of unity, such as would take the place of the old ones?
From What is Religion? A Vindication of Neo-Materialism, in Further Reliques of Constance Naden · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitWhy not set to work to discover a new principle of cohesion which will bind together the observed facts of life?
Constance Naden, Further Reliques, p. 131
Source text: archive.orgMartineau’s own wordsHe has simply given up one shelter, one inspiration, one set of motives, without gaining anything in return.
… or more unworthy of a rational being, than to spend life in idle lamentations because what we or our fathers once believed to be true has now proved to be false.
Why not set to work to discover a new principle of cohesion which will bind together the observed facts of life?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. What is Religion? A Vindication of Neo-Materialism, in Further Reliques of Constance Naden (1891), ed. George M. McCrie (London: Bickers and Son, 1891), p. 131.
The words are Constance Naden's, signed «Мартино» by Tolstoy. Coit's The Message of Man prints them as nos. 6–7 of ch. LXXXVI, credited to Naden's Further Reliques, p. 131; no Martineau passage stands in that chapter, so Coit does not show how the signature arose. Tolstoy changes them. 'Surely nothing can be more unmanly, or more unworthy of a rational being' loses 'unmanly'; 'to spend life in idle lamentations because what we or our fathers once believed to be true has now proved to be false' becomes «плакаться на то, что то, что наши отцы считали истиной, оказалось ложью» (to lament that what our fathers held true has turned out false), without 'spend life' and 'we or'. 'Why not set to work to discover a new principle of cohesion which will bind together the observed facts of life?' becomes «Не лучше ли искать новых основ единения, таких, которые заменили бы прежние» (Is it not better to seek new grounds of union, such as would replace the former ones?): Naden's principle that binds together the facts of life becomes a ground of union that replaces the old ones. The vol. 42 commentary lists no correction of this signature; its name index refers «Мартино» to Harriet Martineau. The excerpt begins at 'or more unworthy' because the scan breaks 'nothing-' at a line end.
“L’irréligion, ainsi que la superstition, a son fanatisme,” irreligion, like superstition, has its fanaticism, becomes “Unbelievers are just as intolerant as those who believe crudely”: the abstract nouns become people, and fanaticism becomes intolerance.
Original · French
ainsi que la superstition, a son fanatisme. [Duclos.]
TolstoyТолстой
Неверующие люди бывают так же нетерпимы, как и грубо верующие.
Unbelievers are just as intolerant as those who believe crudely.
From Dictionnaire universel de la langue française · reworded by Tolstoy .
Related · Dictionnaire universel de la langue française… est le produit naturel de l'intolérance et de la tyrannie des prêtres. [Warburton.]
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), 13th ed. (Paris, 1851), s.v. «Irréligion», a saying signed «Duclos».
The saying as Boiste's dictionary prints it under Duclos's name: 'L’irréligion, ainsi que la superstition, a son fanatisme' (irreligion, like superstition, has its fanaticism; the scan reads «£ 'irréligion»). Tolstoy changes the abstract nouns into people and fanaticism into intolerance: «Неверующие люди бывают так же нетерпимы, как и грубо верующие» (unbelieving people are as intolerant as crudely believing ones). The saying printed next to it in the same article, 'L’irréligion est le produit naturel de l’intolérance et de la tyrannie des prêtres. [Warburton.]', is the thought just before it on September 2 (9-2.6, «Отрицание религии — естественное последствие нетерпимости и властолюбия духовенства. Варбюртон»), so the two came to the Circle together from Boiste. The sentence was not found in Duclos's own works as scanned: his Considérations sur les mœurs de ce siècle (1751) and Œuvres (1855), whose poor OCR was searched for 'fanatisme', 'irréligion', and 'superstition'. Boiste quotes Duclos often; the Jubilee name index identifies «Дюкло» as Charles Pinot Duclos (1704–1772).
Conway’s “the saintly mendicant and the rich man,” after Nicolas’s “le derviche et le riche,” the dervish and the rich man, become “The saint as well as the vicious, the beggar as well as the rich”: the saintly beggar is split in two, and the vicious man is added, so the saint is as far from God as the vicious man.
Original · translated by E. H. Whinfield
What sage the eternal tangle e'er unravelled, Or one short step beyond his nature travelled?
The world is baffled in its search for Thee, Wealth cannot find Thee, no, nor poverty ;
Thou'rt very near us, but our ears are deaf, Our eyes are blinded that we may not see !
TolstoyТолстой
Никто еще не проник в тайну великого начала. Никто не ступил шага вне самого себя. О ты, в поисках кого находится весь мир в смятении! Святой так же, как и порочный, нищий, так же, как и богатый, все одинаково далеки от возможности достигнуть тебя: имя твое звучит вместе с существованием всех, но все глухи; ты перед всеми глазами, но все слепы.
No one has yet penetrated the mystery of the great principle. No one has taken a step outside himself. O you, in search of whom the whole world is in turmoil! The saint as well as the vicious, the beggar as well as the rich, all are equally far from being able to reach you: your name sounds together with the existence of all, but all are deaf; you are before all eyes, but all are blind.
The Persian Khayyam, eleventh century.
From Quatrains ascribed to Omar Khayyam · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyNo one has ever penetrated the secret of the great principle ; …
0 thou, in the search for whom a world is in dizziness and in distress !
… the saintly mendicant and the rich man are equally far …
… thy name blends with the existence of all, but all are deaf; thou art present under the eyes of all, but all are blind.
Source text: archive.orgOriginal · Persianکس مشکل اسرار اجل را نگشاد
کس یک قدم از دایره بیرون ننهاد
Source text: api.ganjoor.netIn English · E. H. Whinfield, 1883What sage the eternal tangle e'er unravelled, Or one short step beyond his nature travelled?
The world is baffled in its search for Thee, Wealth cannot find Thee, no, nor poverty ; …
Thou'rt very near us, but our ears are deaf, Our eyes are blinded that we may not see !
Source text: archive.orgAnother translation · Les quatrains de Khèyam, traduits du persan par J.-B. NicolasPersonne n'a pénétré les secrets du Principe ; personne n'a fait un pas en dehors de soi-même.
… le derviche et le riche sont également vides de moyens pour parvenir à toi : …
… ton nom est mêlé aux entretiens de tous, mais tous sont sourds; tu es présent aux yeux de tous, mais tous sont aveugles.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Quatrains ascribed to Omar Khayyam, Nicolas nos. 175 and 204; Conway (1874), no. CXIX, Ignorant Certainty, p. 73, margin 'Persian.' and '11th cent.' (as the scan reads them).
Two quatrains that Conway prints in one section, 'Ignorant Certainty', from Nicolas's French; Conway's margin reads 'Persian' and '11th cent.', which Tolstoy's signature repeats. Tolstoy takes the first sentence of the first quatrain closely ('No one has ever penetrated the secret of the great principle; no one has ever taken a step beyond himself'), leaves out the rest of it ('I observe, and I have seen only inadequacy, since a pupil looking up to his master — inadequacy in all of woman born'), and gives the second whole, with one change: 'the saintly mendicant and the rich man are equally far from the means of reaching thee' becomes «Святой так же, как и порочный, нищий, так же, как и богатый, все одинаково далеки от возможности достигнуть тебя» (the saint as well as the vicious man, the beggar as well as the rich, are all equally far from the possibility of reaching thee). Conway's saintly beggar is split into the saint and the beggar, and the vicious man is added. 'Thy name blends with the existence of all' is Conway's, and Tolstoy's «имя твое звучит вместе с существованием всех» follows it; Nicolas has «ton nom est mêlé aux entretiens de tous» (thy name is mixed in the talk of all), and his «le derviche et le riche» (the dervish and the rich man) is what Conway made 'the saintly mendicant'. So Tolstoy read Conway. The first quatrain is no. 82 of Khayyam's Rubaiyat on Ganjoor: 'no one has solved the riddle of the secrets of ajal (the appointed hour of death); no one has set a foot outside the circle; I look from the novice to the master: helplessness is in the hand of every one born of a mother'. Nicolas's «les secrets du Principe» suggests that his text read ازل (azal, eternity without beginning) for اجل. Whinfield (1883) gives both quatrains (nos. 190 and 247), the second from Nicolas's edition alone; its Persian was not found on Ganjoor, and the Persian pages of Nicolas's book are not legible in the scan.
Jefferson’s question, which condition “submits man to the greatest evil,” that is, makes him suffer most, becomes which “inclines man more to evil,” a question of wrongdoing; “robbery” is added to murder, and “their manners” become “custom.”
Original
This practice results from the circumstance of their having never submitted themselves to any laws, any coercive power, any shadow of government.
Their only controls are their manners, and that moral sense of right and wrong, which, like the sense of tasting and feeling in every man, makes a part of his nature.
An offence against these is punished by contempt, by exclusion from society, or, where the case is serious, as that of murder, by the individuals whom it concerns.
whether no law, as among the savage Americans, or too much law, as among the civilized Europeans, submits man to the greatest evil, one who has seen both conditions of existence would pronounce it to be the last ; and that the sheep are' happier of themselves, than under care of the wolves.
TolstoyТолстой
Американские индейцы никогда не подчинялись никаким законам, никакой власти или тени какого-либо правительства. Их единственный руководитель — это обычай и то нравственное сознание добра и зла, которое, как чувство вкуса и осязания, в каждом человеке составляет часть его природы. Поступки, нарушающие то, что считается между ними должным, наказываются презрением и исключением из общества; в случаях же более важных, как грабеж, убийство, наказание предоставляется тем лицам, которые пострадали. Как ни кажутся несовершенны эти способы наказаний, преступления очень редки между ними.
Если спросить, что более склоняет человека к злу: отсутствие ли закона, как между дикими американцами, или излишество законов, как среди цивилизованных европейцев, то тот, кто видел те и другие условия существования, наверное ответит, что, конечно, излишество и что овцы счастливее, будучи предоставлены самим себе, а не попечению волков.
The American Indians have never submitted to any laws, to any authority, or to the shadow of any government. Their only guide is custom and that moral consciousness of good and evil which, like the senses of taste and touch, makes up in every man a part of his nature. Acts that violate what is held among them to be proper are punished by contempt and by exclusion from society; in more serious cases, such as robbery or murder, punishment is left to the persons who have suffered. However imperfect these ways of punishing may seem, crimes are very rare among them.
If it were asked which inclines man more to evil, the absence of law, as among the savage Americans, or an excess of laws, as among civilized Europeans, then whoever has seen both conditions of existence will surely answer that it is, of course, the excess, and that sheep are happier left to themselves than left to the care of wolves.
From Notes on the State of Virginia · reworded by Tolstoy .
Jefferson’s own wordsThis practice results from the circumstance of their having never submitted themselves to any laws, any coercive power, any shadow of government.
Their only controls are their manners, and that moral sense of right and wrong, which, like the sense of tasting and feeling in every man, makes a part of his nature.
An offence against these is punished by contempt, by exclusion from society, or, where the case is serious, as that of murder, by the individuals whom it concerns.
… whether no law, as among the savage Americans, or too much law, as among the civilized Europeans, submits man to the greatest evil, one who has seen both conditions of existence would pronounce it to be the last ; and that the sheep are' happier of themselves, than under care of the wolves.
Source text: archive.orgTolstoy’s own version · Путь жизниАмериканские индейцы жили так, что у них не было никакой власти, никаких законов, никакого правительства.
Овцы наверное будут счастливее, если они сами будут заботиться о себе, а не будут отданы на попечение о них волкам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Notes on the State of Virginia (1785), Query XI 'Aborigines', The Writings of Thomas Jefferson, ed. H. A. Washington, vol. VIII (New York, 1854), p. 338.
Four consecutive sentences of Query XI, close in most words, changed at two points. Jefferson is explaining why the tribes divided into small societies ('This practice results from the circumstance of their having never submitted'); Tolstoy makes the American Indians the subject of a general statement. 'Their manners' becomes 'custom' (обычай). Jefferson's 'where the case is serious, as that of murder' becomes 'in more important cases, such as robbery, murder' (как грабеж, убийство): 'robbery' is added. Jefferson's question, which condition 'submits man to the greatest evil', that is, which makes him suffer most, becomes which 'inclines man more to evil' (что более склоняет человека к злу), a question of wrongdoing; and his answer, 'the last', becomes 'certainly the excess' of laws, which Tolstoy begins as a second paragraph. 'Imperfect as this species of coercion may seem, crimes are very rare among them' is close (the scan garbles it). Tolstoy retold the passage more freely in For Every Day and The Path of Life, signed 'After Jefferson'. The Jubilee name index gives Jefferson's birth as 1739 (he was born in 1743). No printable.
“Vainly seeks antiseptic salt” becomes “is diligently seeking means of healing,” perhaps a misreading or misprint of «тщетно», vainly, as «тщательно», carefully: Carlyle’s vain search becomes a diligent one; “the plague-spot” becomes “our sore spot.” *
Original
man has lost the soul out of him; and now, after the due period,-- begins to find the want of it!
This is verily the plague-spot; centre of the universal Social Gangrene, threatening all modern things with frightful death.
There is no religion; there is no God; man has lost his soul, and vainly seeks antiseptic salt.
The foul elephantine leprosy, alleviated for an hour, reappears in new force and desperateness next hour.
TolstoyТолстой
Человек лишился души; прошло несколько времени, и он теперь начинает томиться по ней. Эта потеря души составляет поистине наше больное место, — центр всемирной общественной гангрены, грозящей всем современным явлениям страшной смертью. Нет у нас ни религии, ни бога; человек лишился души и тщательно ищет средств исцеления; но гнилостная проказа, ослабевающая на один миг, появляется снова еще более сильной и грозной.
Man has lost his soul; some time has passed, and now he is beginning to pine for it. This loss of the soul is truly our sore spot — the center of a universal social gangrene that threatens all the phenomena of our day with a terrible death. We have neither religion nor God; man has lost his soul and is diligently seeking means of healing; but the putrid leprosy, abating for a moment, appears again, still stronger and more menacing.
From Past and Present · reworded by Tolstoy .
Carlyle’s own words… man has lost the _soul_ out of him; and now, after the due period,-- begins to find the want of it!
This is verily the plague-spot; centre of the universal Social Gangrene, threatening all modern things with frightful death.
There is no religion; there is no God; man has lost his soul, and vainly seeks antiseptic salt.
The foul elephantine leprosy, alleviated for an hour, reappears in new force and desperateness next hour.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. I 'Phenomena', the paragraph beginning 'There is no longer any God for us!'.
Shortened, with one word reversed. Tolstoy begins at 'man has lost the soul out of him', leaving out 'There is no longer any God for us!' and what leads to it, and leaves out 'To him that will consider it ... when you lay your hand on this' and 'Vainly: in killing Kings, in passing Reform Bills, in French Revolutions, Manchester Insurrections, is found no remedy.' 'Man has lost his soul, and vainly seeks antiseptic salt' becomes «человек лишился души и тщательно ищет средств исцеления» (man has lost his soul and carefully seeks means of healing): 'vainly' becomes «тщательно» (carefully), and 'antiseptic salt' becomes means of healing. 'This is verily the plague-spot' becomes «Эта потеря души составляет поистине наше больное место» (this loss of the soul is truly our sore spot); 'after the due period' becomes «прошло несколько времени» (some time has passed); 'begins to find the want of it' becomes «начинает томиться по ней» (begins to pine for it); 'reappears in new force and desperateness next hour' becomes «появляется снова еще более сильной и грозной» (reappears still stronger and more menacing). The next paragraph of Past and Present gave July's 7-10.6.
“Which it is the pride of utmost age to recover” becomes “the discovery of which is the pride of later years”: in Ruskin old age regains the truth childhood held, in Tolstoy later years discover it. †
Original
Our first and last coincide, though on different grounds; it is the middle stage which is farthest from the truth.
Childhood often holds a truth with its feeble fingers, which the grasp of manhood cannot retain,--which it is the pride of utmost age to recover.
TolstoyТолстой
Детство часто держит в своих слабых пальцах истину, которую не могут удержать взрослые люди своими мужественными руками и открытие которой составляет гордость позднейших лет.
Childhood often holds in its weak fingers a truth that grown men cannot hold in their manly hands, and the discovery of which is the pride of later years.
From Modern Painters, vol. I · reworded by Tolstoy .
John Ruskin’s own wordsOur first and last coincide, though on different grounds; it is the middle stage which is farthest from the truth.
Childhood often holds a truth with its feeble fingers, which the grasp of manhood cannot retain,--which it is the pride of utmost age to recover.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДетство часто держит в своих слабых пальцах истину, которую не могут удержать люди своими мужественными руками и открытие которой составляет гордость позднейших лет.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Modern Painters, vol. I (1843), Preface to the Second Edition (1844), on the painter's first and last stages: 'Our first and last coincide'.
Close, with one change of sense at the end. 'Which it is the pride of utmost age to recover' becomes «открытие которой составляет гордость позднейших лет» (the discovery of which is the pride of later years): in Ruskin old age regains the truth childhood held, the point of his paragraph that 'our first and last coincide'; in Tolstoy later years discover it. 'The grasp of manhood cannot retain' becomes «не могут удержать взрослые люди своими мужественными руками» (grown people cannot hold with their manly hands). Thoughts of Wise Men (1903) has the same words under 29 January, without «взрослые». The commentary of Jubilee vol. 40 names L. P. Nikiforov's «Избранные мысли Джона Рёскина» (Posrednik, 1902), not found online, as the source of its Ruskin. No printable: 'recover' is changed.
“From what is done,” Kant’s “was getan wird,” what people do, becomes “from what takes place in nature or has taken place in history,” so the ought is set against nature and history; “the parent of illusion” becomes “the mother of error.”
Original · translated by J. M. D. Meiklejohn
For as regards nature, experience presents us with rules and is the source of truth, but in relation to ethical laws experience is the parent of illusion, and it is in the highest degree reprehensible to limit or to deduce the laws which dictate what I ought to do, from what is done.
TolstoyТолстой
По отношению к природе опыт дает нам в руки правила и является источником истины; но по отношению нравственных законов опыт оказывается, к сожалению, матерью заблуждения. Поэтому было бы в высшей степени недостойно желать законы о том, чтò я должен делать, вывести из того или ограничить тем, чтò совершается в природе или совершалось в истории.
With regard to nature, experience puts rules into our hands and is the source of truth; but with regard to moral laws, experience proves, unfortunately, to be the mother of error. Therefore it would be in the highest degree unworthy to wish to derive the laws of what I ought to do from what takes place in nature or has taken place in history, or to limit them by it.
Kant.
From Kritik der reinen Vernunft · reworded by Tolstoy .
Original · GermanIn Betracht der Natur gibt uns Erfahrung die Regel an die Hand und ist der Quell der Wahrheit; in Ansehung der sittlichen Gesetze aber ist Erfahrung (leider!) die Mutter des Scheins, und es ist höchst verwerflich, die Gesetze über das, was ich tun soll, von demjenigen herzunehmen oder dadurch einschränken zu wollen, was getan wird.
Source text: archive.orgIn English · J. M. D. Meiklejohn, 1855For as regards nature, experience presents us with rules and is the source of truth, but in relation to ethical laws experience is the parent of illusion, and it is in the highest degree reprehensible to limit or to deduce the laws which dictate what I ought to do, from what is done.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Dialectic, Book I, section 1 (Von den Ideen überhaupt), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 123, under «Sittenlehre: Wesen und Würde des Sittlichen» (Richter's register: Kr. d. r. V., Hartenstein III, 260); 2nd ed. (1787), p. 375; Meiklejohn's English (1855), Transcendental Dialectic, Book I, section I.
Kant's sentence, closely in its first half, with its last clause widened. Kant: in regard to nature experience gives us the rule and is the source of truth, but in regard to moral laws experience is (alas!) the mother of illusion, and it is most reprehensible to take the laws of what I ought to do from, or to limit them by, “was getan wird” (what is done). Tolstoy: «чтò совершается в природе или совершалось в истории» (what happens in nature or has happened in history). Kant contrasts what ought to be done with what people actually do; Tolstoy's version sets the ought against nature and history. He also writes «матерью заблуждения» (the mother of error) for “die Mutter des Scheins” (the mother of illusion), «в высшей степени недостойно» (in the highest degree unworthy) for “höchst verwerflich” (most reprehensible), and opens the second sentence with «Поэтому» (therefore). Richter prints the sentence alone, out of Kant's passage on Plato's ideas.
Ruskin’s “Knowledge is mental food” becomes “The sciences are food for the mind,” and of his three misuses only the last, being “eaten to surfeiting,” is kept, as food “taken immoderately”; his question, “how much of it will enable us best for our work,” becomes a rule: take it “only when it is truly necessary.”
Original
Knowledge is mental food, and is exactly to the spirit what food is to the body (except that the spirit needs several sorts of food, of which knowledge is only one), and it is liable to the same kind of misuses.
It may be mixed and disguised by art, till it becomes unwholesome; it may be refined, sweetened, and made palatable, until it has lost all its power of nourishment; and, even of its best kind, it may be eaten to surfeiting, and minister to disease and death.
Therefore, with respect to knowledge, we are to reason and act exactly as with respect to food.
We are to ask, therefore, first, is the knowledge we would have fit food for us, good and simple, not artificial and decorated? and secondly, how much of it will enable us best for our work; and will leave our hearts light, and our eyes clear?
TolstoyТолстой
Науки — это пища для ума. И эта пища может быть так же вредна для ума, как и пища телесная для тела, если принимать ее не в меру. Так что и умственной пищи можно переесть и заболеть от нее. Для того, чтобы этого не было, надо так же, как и в телесной пище, принимать ее только тогда, когда это необходимо нужно.
The sciences are food for the mind. And this food can be just as harmful to the mind as bodily food is to the body, if it is taken immoderately. So one can overeat on mental food, too, and fall ill from it. To keep this from happening, one must, just as with bodily food, take it only when it is truly necessary.
From The Stones of Venice, vol. III · reworded by Tolstoy .
After Ruskin’s own wordsKnowledge is mental food, and is exactly to the spirit what food is to the body (except that the spirit needs several sorts of food, of which knowledge is only one), and it is liable to the same kind of misuses.
It may be mixed and disguised by art, till it becomes unwholesome; it may be refined, sweetened, and made palatable, until it has lost all its power of nourishment; and, even of its best kind, it may be eaten to surfeiting, and minister to disease and death.
Therefore, with respect to knowledge, we are to reason and act exactly as with respect to food.
We are to ask, therefore, first, is the knowledge we would have fit food for us, good and simple, not artificial and decorated? and secondly, how much of it will enable us best for our work; and will leave our hearts light, and our eyes clear?
Source text: gutenberg.orgTolstoy’s own version · Путь жизниНаука — это пища для ума. И эта пища для ума может быть так же вредна, как и пища телесная, если она не чиста, подслащена и если принимаешь ее не в меру.
Для того, чтобы этого не было, надо так же, как в телесной пище, принимать ее только тогда, когда голоден, когда чувствуешь необходимость узнать, — только тогда, когда знание нужно для души.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. III (1853), ch. II 'Roman Renaissance', §§ XXV–XXVI, 'Knowledge is mental food'.
A free version of § XXV, as «По Рёскину» (after Ruskin) says. Ruskin's 'knowledge' becomes «Науки» (the sciences), and 'the spirit' becomes «ум» (the mind). Of Ruskin's three misuses, knowledge 'mixed and disguised by art', 'refined, sweetened, and made palatable', and 'eaten to surfeiting', the Circle keeps only the last, «если принимать ее не в меру» (if it is taken beyond measure), and adds «Так что и умственной пищи можно переесть и заболеть от нее» (so one can overeat on mental food too and fall ill of it), from 'minister to disease and death'. The last sentence, «принимать ее только тогда, когда это необходимо нужно» (to take it only when it is truly needed), condenses § XXVI's question 'how much of it will enable us best for our work'. The Path of Life (1910) prints a fuller version, unsigned, that keeps 'refined, sweetened' as «не чиста, подслащена» (not pure, sweetened) and ends 'only when one is hungry ... when knowledge is needed for the soul'. The sentence before § XXV gave 9-23.4.
The rule by which Cicero explains the oracle’s verdict, “this alone is the whole of wisdom” (in Ramage, whom Tolstoy follows, “all wisdom consists in this”), becomes a statement about one man, “The wisdom of Socrates consisted in his not thinking that he knew what he did not know,” and Apollo drops out.
Original · translated by C. D. Yonge
And it is on that account that he imagines he was pronounced by Apollo the wisest of all men, because this alone is the whole of wisdom, for a man not to think that he knows what he does not know.
TolstoyТолстой
Мудрость Сократа состояла в том, что он не думал, что знал то, чего не знал.
The wisdom of Socrates consisted in his not thinking that he knew what he did not know.
From Academica · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsFor this cause he imagined that Socrates was called the wisest of men by Apollo, because all wisdom consists in this, not to think that we know what we do not know.
Source text: archive.orgOriginal · Latin… ob eamque rem se arbitrari ab Apolline omnium sapientissimum esse dictum, quod haec esset una hommis sapientia, non arbitrari sese scire quod nesciat.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1853And it is on that account that he imagines he was pronounced by Apollo the wisest of all men, because this alone is the whole of wisdom, for a man not to think that he knows what he does not know.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Academica, I.16 (Academica posteriora, Varro's speech; "Acad. Quaest. i. 4" in Ramage).
Cicero has Varro report Socrates' own account of the oracle: he "imagined that he was pronounced by Apollo the wisest of all men, because this alone is the whole of wisdom, for a man not to think that he knows what he does not know" (quod haec esset una omnis sapientia, non arbitrari sese scire quod nesciat). Ramage, on Tolstoy's list of sources, prints the sentence alone under the heading "Wisdom in not Thinking that One Knows that of which he is Ignorant": "For this cause he imagined that Socrates was called the wisest of men by Apollo, because all wisdom consists in this, not to think that we know what we do not know." Tolstoy turns the rule about all wisdom into a statement about Socrates: «Мудрость Сократа состояла в том, что он не думал, что знал то, чего не знал» (the wisdom of Socrates consisted in his not thinking that he knew what he did not know), and leaves out Apollo. The Latin Library text misprints "hommis" for "omnis".
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
Wisdom “in lending one’s self to the universal illusion” becomes wisdom “in submitting to the universal illusion,” and of Amiel’s four ways out of the palace of dreams, “la douleur,” “le sentiment de l’obligation,” “la douleur du péché,” and “l’amour,” duty alone is kept: “Only the sense of duty, the demands of morality, lead us out”; “only” is added to conscience as well.
Original · translated by Mrs. Humphry Ward
Between us and things how many screens there are! Mood, health, the tissues of the eye, the window-panes of our cell, mist, smoke, rain, dust, and light itself--and all infinitely variable!
Wisdom consists in rising superior both to madness and to common sense, and in lending one’s self to the universal illusion without becoming its dupe.
What saves us from the sorceries of Maïa is conscience; conscience dissipates the narcotic vapors, the opium-like hallucinations, the placid stupor of contemplative indifference.
it is the bugle-call, the cockcrow, which puts the phantoms to flight; it is the armed archangel who chases man from an artificial paradise.
TolstoyТолстой
Сколько перегородок между нами и предметами! Расположение духа, здоровья, все ткани глаз, стекла нашей комнаты, туман, дым, дождь или пыль и даже свет — и всё это бесконечно изменяющееся. Гераклит говорил: «Нельзя выкупаться два раза в одной и той же реке»; я бы сказал: нельзя видеть два раза один и тот же пейзаж, потому что и тот, кто наблюдает, и то, что наблюдается, всегда бесконечно изменяются.
Мудрость состоит в том, чтобы подчиняться всеобщей иллюзии, не будучи обманутым ею.
Я думаю, что разум неизбежно приводит нас к сознанию того, что всё вещественное есть только сновидение в сновидении. Выводит нас из сферы волшебных сновидений только чувство долга, нравственные требования. Только совесть отрывает нас от очарования Маии; она рассеивает пары кейфа, галлюцинации опиума и спокойствие созерцательного равнодушия. Она, совесть, вталкивает нас в сознание человеческой ответственности.
Это будильник, это крик петуха, который разгоняет привидения, это архангел, вооруженный мечом, который выгоняет человека из его искусственного рая.
How many partitions there are between us and things! The state of our mind, of our health, all the tissues of the eye, the windowpanes of our room, fog, smoke, rain or dust, and even light — and all of it endlessly changing. Heraclitus said: “You cannot bathe twice in the same river”; I would say: you cannot see the same landscape twice, because both the one who observes and what is observed are always endlessly changing.
Wisdom consists in submitting to the universal illusion without being deceived by it.
I think that reason inevitably leads us to the consciousness that everything material is only a dream within a dream. Only the sense of duty, the demands of morality, lead us out of the realm of magic dreams. Only conscience tears us away from the spell of Maya; it disperses the fumes of kef, the hallucinations of opium, and the calm of contemplative indifference. It, conscience, thrusts us into the consciousness of human responsibility.
It is the alarm clock, it is the cock’s crow that scatters the phantoms, it is the archangel armed with a sword who drives man out of his artificial paradise.
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchEntre nous et les choses que d'écrans ! L'humeur, la santé, tous les tissus de l'œil, les vitraux de notre cellule, la brume, la fumée, la pluie ou la poussière, et la lumière même, et tout cela variable à l'infini ! Heraclite disait : On ne se baigne pas deux fois dans le même fleuve. Je dirai : On ne revoit pas deux fois le même paysage, car une fenêtre est un caléidoscope et le spectateur en est un autre.
La sagesse consiste à juger le bon sens et la folie, et à se prêter à l'illusion universelle sans en être dupe.
L'esprit en tant que pensée arrive à l'intuition que toute réalité n'est que le rêve d'un rêve.
Ce qui nous arrache aux enchantements de Maïa, c'est la conscience. La conscience dissipe les vapeurs du kief, les hallucinations de l'opium et la placidité de l'indifférence contemplative. Elle nous pousse dans l'engrenage terrible de la souffrance humaine et de la responsabilité humaine. C'est le réveille-matin, c'est le cri du coq qui met en fuite les fantômes, c'est l'archange armé du glaive qui chasse l'homme du paradis artificiel.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Between us and things how many screens there are! Mood, health, the tissues of the eye, the window-panes of our cell, mist, smoke, rain, dust, and light itself--and all infinitely variable!
Wisdom consists in rising superior both to madness and to common sense, and in lending one’s self to the universal illusion without becoming its dupe.
What saves us from the sorceries of Maïa is conscience; conscience dissipates the narcotic vapors, the opium-like hallucinations, the placid stupor of contemplative indifference.
… it is the bugle-call, the cockcrow, which puts the phantoms to flight; it is the armed archangel who chases man from an artificial paradise.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 11 décembre 1872 (Geneva: Georg, 1887, t. II, pp. 144–145); Ward's translation, December 11, 1872.
From the entry for 11 December 1872, shortened and changed; the signature «По Амиелю» (after Amiel) says so. Tolstoy leaves out the paragraph on madness, Amiel's 'juger le bon sens et la folie' and his advice to play one's part in 'le jeu de Maïa'. Amiel's wisdom is 'se prêter à l'illusion universelle' (to lend oneself to the universal illusion); Tolstoy's is «подчиняться всеобщей иллюзии» (to submit to it). 'Toute réalité n'est que le rêve d'un rêve' (all reality is but the dream of a dream) becomes «всё вещественное есть только сновидение в сновидении» (everything material is only a dream within a dream), and the mind that reaches this, 'l'esprit en tant que pensée', becomes «разум» (reason), which «неизбежно» (inevitably) leads there. Where Amiel names four ways out of the palace of dreams, 'la douleur', 'le sentiment de l'obligation', 'la douleur du péché', and 'l'amour', 'en un mot … l'ordre moral', Tolstoy keeps one: «Выводит нас из сферы волшебных сновидений только чувство долга, нравственные требования» (only the sense of duty, the moral demands, lead us out), and he adds «только» (only) to 'c'est la conscience' as well. 'L'engrenage terrible de la souffrance humaine et de la responsabilité humaine' (the terrible gearing of human suffering and human responsibility) is reduced to «сознание человеческой ответственности» (the consciousness of human responsibility). The last sentence, the alarm clock, the cockcrow, and the archangel, is kept close. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
Translation note. Maya, in Indian thought, is the illusion of the visible world. «Кейф», kef, is a state of dreamy, idle repose; the word also names hashish, smoked to bring it on. The Russian italic in the second paragraph is broken only at the comma; it is set here as one span.
The French of Moralistes anciens, which Tolstoy translates, has “une trop grande fortune,” too great a fortune (Bridgman: “immoderate riches”); Tolstoy drops the measure, so the warning against excess becomes a warning against wealth itself: “wealth hinders the movement of the soul.”
Original · translated by William Bridgman, "The Similitudes of Demophilus", in Translations from the Greek (London, 1804)
Garments reaching to the feet impede the body
and immoderate riches, the soul.
TolstoyТолстой
Излишняя толщина одежд стесняет движение тела; богатство мешает движению души.
Clothing that is too thick hampers the movement of the body; wealth hinders the movement of the soul.
From Similitudes of Demophilus · reworded by Tolstoy .
What Tolstoy read · Moralistes anciens, ed. L. Aimé-MartinL'ampleur excessive des vêtements embarrasse les louvements du corps ; une trop grande fortune gêne …
Source text: archive.orgIn English · William Bridgman, "The Similitudes of Demophilus", in Translations from the Greek (London, 1804), 1804Garments reaching to the feet impede the body …
… and immoderate riches, the soul.
Source text: archive.orgTolstoy’s own version · На каждый деньКак тяжелая одежда мешает движениям тела, так и богатство мешает движению души.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Similitudes of Demophilus, no. XIII in Moralistes anciens; no. 21 in Bridgman.
Tolstoy translates the French of Moralistes anciens: "L'ampleur excessive des vêtements embarrasse les mouvements du corps; une trop grande fortune gêne ceux de l'âme" (the excessive fullness of garments hampers the movements of the body; too great a fortune hampers those of the soul). «Излишняя толщина одежд стесняет движение тела» (excessive thickness of clothes constrains the movement of the body) keeps the first half, with «толщина» (thickness) for "ampleur" (fullness); the second half drops the measure, «богатство мешает движению души» (wealth hinders the movement of the soul) for "une trop grande fortune" (too great a fortune), so that Demophilus's warning against excess becomes one against wealth itself. Bridgman's English of the Greek has "immoderate riches", as the French does. In На каждый день (10 May, 1) and Путь жизни (section IX «Корыстолюбие», ch. VI, no. 6) Tolstoy rewrote it as a simile, «Как тяжелая одежда мешает движениям тела, так и богатство мешает движению души». The scan of the French reads "louvements" for "mouvements" and "mx de rame" for "ceux de l'ame", so the excerpt stops before them; the English excerpt is cut at a footnote mark. The English volume is the one June cited for Taylor's Pythagoric Sentences of Demophilus; the Similitudes in it are Bridgman's. The Greek (Orelli, Opuscula Graecorum veterum sententiosa et moralia, I, 1819) was not quoted.
The superior man and the mean man (in Pauthier’s French, which Tolstoy probably followed, “l’homme supérieur” and “l’homme vulgaire et sans mérite”) become “The sage” and “the fool,” so a contrast of moral standing becomes one of wisdom and folly.
Original · translated by James Legge
The Master said, 'What the superior man seeks, is in himself. What the mean man seeks, is in others.'
TolstoyТолстой
Мудрец ищет всего в себе, безумец — всего в других.
The sage seeks everything in himself; the fool, everything in others.
From The Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Le Philosophe dit: L'homme supérieur ne demande rien qu'à lui-même; l'homme vulgaire et sans mérite demande tout aux autres.
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, 'What the superior man seeks, is in himself. What the mean man seeks, is in others.'
Source text: gutenberg.orgTolstoy’s own version · Путь жизниМудрец ищет всего в себе, безумец — всего в другом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Analects (Lunyu), XV.20 (Legge; Pauthier ch. XV, § 20).
Analects XV.20, probably in Pauthier's French, which the Circle's other Analects entries follow: «L'homme supérieur ne demande rien qu'à lui-même; l'homme vulgaire et sans mérite demande tout aux autres» (the superior man asks nothing except of himself; the common man without merit asks everything of others). Tolstoy's «всего … всего» (everything … everything) answers Pauthier's «rien … tout», which the Chinese lacks: 君子求諸己，小人求諸人 ('the superior man seeks it in himself, the small man seeks it in others'; Legge: 'What the superior man seeks, is in himself. What the mean man seeks, is in others'). The change is in the second man: the small man (小人; Pauthier «l'homme vulgaire et sans mérite») becomes «безумец» (the madman, the fool), so a contrast of moral standing becomes one of wisdom and folly, the superior man (君子) being «Мудрец» (the sage). Not in Thoughts of Wise Men (1903). The Path of Life (1910) prints it again, signed «Конфуций», with «в другом» (in another) for «в других» (in others). The attribution is right.
“Two things a man should never be angry at” becomes “Over two things a man should never grieve”: the proverb keeps its form, and anger becomes grief.
Original
5335 Two things a man should never be angry at, what he can help, and what he cannot help
TolstoyТолстой
Двумя вещами человек никогда не должен огорчаться: тем, чему он может помочь, и тем, чему не может помочь.
Over two things a man should never grieve: what he can help, and what he cannot help.
“Every Body’s Book of Proverbs and Quotations”.
From Gnomologia: Adagies and Proverbs, Wise Sentences and Witty Sayings, compiled by Thomas F… · reworded by Tolstoy .
“Every Body’s Book of Proverbs and Quotations”’s own words5335 Two things a man should never be angry at, what he can help, and what he cannot help …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gnomologia: Adagies and Proverbs, Wise Sentences and Witty Sayings, compiled by Thomas Fuller, M.D. (1732), no. 5335; the London edition of 1817.
An English proverb, the 5335th of Fuller's collection: 'Two things a man should never be angry at, what he can help, and what he cannot help.' Tolstoy keeps its form and changes its verb: 'be angry at' becomes 'be grieved by' (огорчаться). Tolstoy's signature names the anthology he read, which the Jubilee list of sources gives as 'Everybody's Book of Proverbs and Quotations, London 1890' (compiled by W. H. Howe, as a sale catalogue of 1916 on archive.org lists it, 'Howe (W. H.). Everybody's Book of Proverbs'); no copy of it was found online. Every printing among the first 25 of archive.org's 248 full-text hits for the proverb (1846 to the present) reads 'be angry at', so the change is probably Tolstoy's. Fuller compiled proverbs current in his day, and the saying is not his own, so the signature stands. No printable, for the changed verb.
Tolstoy leaves out “as I construe, comes of his Greatness,” so man’s unhappiness is no longer called the sign of his greatness; “cannot quite bury” loses “quite,” and “the Finite” becomes “the temporal.”
Original
Man's Unhappiness, as I construe, comes of his Greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite.
TolstoyТолстой
Человек бывает несчастлив, потому что в нем живет бесконечное, которое, несмотря на все свои усилия, он не может похоронить под временным.
Man is unhappy because there lives in him the infinite, which, for all his efforts, he cannot bury under the temporal.
From Sartor Resartus · reworded by Tolstoy .
Carlyle’s own wordsMan's Unhappiness, as I construe, comes of his Greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, before the Shoeblack whom all Europe cannot make happy.
Close in its image, cut at its head. Tolstoy leaves out 'as I construe, comes of his Greatness', so the unhappiness is no longer traced to man's greatness: «Человек бывает несчастлив, потому что в нем живет бесконечное» (man is unhappy because the infinite lives in him). 'With all his cunning' becomes «несмотря на все свои усилия» (in spite of all his efforts); 'cannot quite bury' becomes «не может похоронить» (cannot bury), without 'quite'; 'the Finite' becomes «временным» (the temporal). The same chapter gave February's 2-29.5, March's 3-21.5, and April's 4-20.6.
In Lévesque’s French, which Tolstoy translates, force is the way of “le puissant dépourvu de lumières,” the powerful man without enlightenment (Dakyns: “him who wields power untempered by reflection”); Tolstoy’s “coarse, unenlightened man” loses the power, “un homme,” a man, becomes “a man of other views,” so the passage turns on dissent, and making him useful by “la douce persuasion,” gentle persuasion, becomes winning him over “by friendly persuasion.”
Original · translated by H. G. Dakyns
For the victim of violence hates with vindictiveness as one from whom something precious has been stolen, while the willing subject of persuasion is ready to kiss the hand which has done him a service. Hence compulsion is not the method of him who makes wisdom his study, but of him who wields power untempered by reflection.
Once more: the man who ventures on violence needs the support of many to fight his battles, while he whose strength lies in persuasiveness triumphs single-handed, for he is conscious of a cunning to compel consent unaided. And what has such a one to do with the spilling of blood? since how ridiculous it were to do men to death rather than turn to account the trusty service of the living.
TolstoyТолстой
Принуждающий нас силой как бы лишает нас наших прав, и мы потому ненавидим его. Как благодетелей наших, мы любим тех, кто умеет убедить нас. Не мудрый, а грубый, непросвещенный человек прибегает к насилию. Чтобы употребить силу, надо многих соучастников; чтобы убедить, не надо никаких. Тот, кто чувствует достаточно силы в самом себе, чтобы владеть умами, не станет прибегать к насилию: к чему ему устранять человека других взглядов, когда в его же интересе дружеским убеждением привлечь его на свою сторону.
Whoever compels us by force deprives us, as it were, of our rights, and therefore we hate him. Those who know how to persuade us we love as our benefactors. It is not the wise but the coarse, unenlightened man who resorts to violence. To use force, one needs many accomplices; to persuade, one needs none. He who feels enough strength in himself to rule minds will not resort to violence: why should he remove a man of other views, when it is in his own interest to win him over by friendly persuasion?
The Conversations of Socrates.
From Xenophon, Memorabilia · reworded by Tolstoy .
What Tolstoy read · Les Entretiens mémorables de Socrate, traduits du grec de Xénophon par M. Lévesque, vol. IL’homme violent nous ravit nos droits, & nous le l\aïfsons : nous aimons comme nos bienfaiteurs ceux qui nous perfuadent.
Pour employer la force, il faut un grand nombre de complices ; pour perfuader , il n’en faut aucun.
Celui qui croit avoir afsez de refsources en lui-même pour dominer fur les efprits n’enfanglante pas fes mains : …
… voudroit-il fe défaire d’un homme qu’il eft de fon intérêt de confcrvcr , puifque la douce perfuafion va le lui rendre utile …
Source text: archive.orgOriginal · Ancient Greek… οἱ μὲν γὰρ βιασθέντες ὡς ἀφαιρεθέντες μισοῦσιν, οἱ δὲ πεισθέντες ὡς κεχαρισμένοι φιλοῦσιν. οὔκουν τῶν φρόνησιν ἀσκούντων τὸ βιάζεσθαι, ἀλλὰ τῶν ἰσχὺν ἄνευ γνώμης ἐχόντων τὰ τοιαῦτα πράττειν ἐστίν.
… ἀλλὰ μὴν καὶ συμμάχων ὁ μὲν βιάζεσθαι τολμῶν δέοιτʼ ἂν οὐκ ὀλίγων, ὁ δὲ πείθειν δυνάμενος οὐδενός· καὶ γὰρ μόνος ἡγοῖτʼ ἂν δύνασθαι πείθειν. καὶ φονεύειν δὲ τοῖς τοιούτοις ἥκιστα συμβαίνει· τίς γὰρ ἀποκτεῖναί τινα βούλοιτʼ ἂν μᾶλλον ἢ ζῶντι πειθομένῳ χρῆσθαι;
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897For the victim of violence hates with vindictiveness as one from whom something precious has been stolen, while the willing subject of persuasion is ready to kiss the hand which has done him a service. Hence compulsion is not the method of him who makes wisdom his study, but of him who wields power untempered by reflection.
Once more: the man who ventures on violence needs the support of many to fight his battles, while he whose strength lies in persuasiveness triumphs single-handed, for he is conscious of a cunning to compel consent unaided. And what has such a one to do with the spilling of blood? since how ridiculous it were to do men to death rather than turn to account the trusty service of the living.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, I.2.10–11.
Tolstoy translates the French of Lévesque, which Moralistes anciens (1841) reprints as Entretiens mémorables de Socrate, whence the signature «Беседы Сократа» (Conversations of Socrates), as in June: "L'homme violent nous ravit nos droits, et nous le haïssons: nous aimons comme nos bienfaiteurs ceux qui nous persuadent. Ce n'est pas le sage, c'est le puissant dépourvu de lumières qui a recours à la violence. Pour employer la force, il faut un grand nombre de complices; pour persuader, il n'en faut aucun. Celui qui croit avoir assez de ressources en lui-même pour dominer sur les esprits n'ensanglante pas ses mains: voudroit-il se défaire d'un homme qu'il est de son intérêt de conserver, puisque la douce persuasion va le lui rendre utile?" Kept close: the hatred of the man who takes our rights by force and the love of those who persuade us (Lévesque's "comme nos bienfaiteurs", «как благодетелей наших», for Xenophon's "as having been favoured"), and the many accomplices force needs. Changed: "le puissant dépourvu de lumières" (the powerful man without enlightenment; Xenophon's "those who have strength without judgment") becomes «грубый, непросвещенный человек» (a coarse, unenlightened man), losing the power; "n'ensanglante pas ses mains" (does not stain his hands with blood; Xenophon: such men are least given to killing) becomes «не станет прибегать к насилию» (will not resort to violence); "un homme" (a man) becomes «человека других взглядов» (a man of other views), which makes the passage about dissent; and "la douce persuasion va le lui rendre utile" (gentle persuasion will make him useful to him) becomes «дружеским убеждением привлечь его на свою сторону» (to win him over by friendly persuasion). The 1841 scan lacks these pages (it breaks off in ch. III and resumes at ch. VIII), so the 1782 printing of the same translation is quoted; its text layer reads the long s as f and "haïssons" as "l\aïfsons".
Guiding others “not by violence, but by law and equity” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, “not by violence but by law and justice”) loses the law: “not by violence but by justice”; carrying “a matter by violence,” in the 1903 text deeds of violence, becomes doing “anything by means of violence.”
Original · translated by F. Max Müller
256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
TolstoyТолстой
Несправедлив тот человек, который делает что-нибудь посредством насилия; нет, только тот, кто различает оба пути — правды и неправды, кто поучает других и руководит ими не насилием, но справедливостью, кто верен правде и разуму, — тот только назовется истинно праведным.
Не тот мудрец, кто держит добрые и красивые речи, но кто терпелив, свободен от ненависти и свободен от боязни, — тот только истинно мудрый человек.
That man is unjust who does anything by means of violence; no, only he who distinguishes both paths — of right and of wrong — who teaches others and guides them not by violence but by justice, who is faithful to right and to reason, only he will be called truly righteous.
He is not a sage who makes good and fine speeches, but he who is patient, free from hatred, and free from fear — he alone is truly a wise man.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… оба пути: правды и неправды, …
… кто поучаеть другихъ и руководвтъ ими не насилемъ, но закономъ и справедливостью, …
… свободенъ отъ ненависти и свободень отъ боязни, — тотъ только истинно мудрый …
Source text: archive.orgOriginal · PaliNa tena hoti dhammaṭṭho, …
Asāhasena dhammena, …
… samena nayatī pare; …
Khemī averī abhayo, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНесправедлив тот человек, который творит дела насилия; нет, только тот, кто различает оба пути — правды и неправды, кто поучает других и руководит ими не насилием, но законом и справедливостью, кто верен правде и разуму, — тот только назовется истинно правдивым.
Не тот мудрец, кто держит добрые и красивые речи, но кто терпелив, свободен от ненависти и свободен от боязни, — тот только истинно мудрый человек.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 256-258 (Dhammaṭṭhavagga).
Dhammapada 256-258 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 21 March, prints it, with three changes for the Circle. «Творит дела насилия» (does deeds of violence; Gerasimov «творит дело с насилием», does a thing with violence) becomes «делает что-нибудь посредством насилия» (does anything by means of violence). «Руководит ими не насилием, но законом и справедливостью» (leads them not by violence but by law and justice; Müller 'not by violence, but by law and equity', Pali asāhasena dhammena samena) drops the law: «не насилием, но справедливостью» (not by violence but by justice). «Истинно правдивым» (truly truthful) becomes «истинно праведным» (truly righteous), nearer the Pali dhammaṭṭha, 'one who stands in the dhamma' (Müller 'just'). Verse 258 is the 1903 text unchanged and close to the Pali ('one is not wise because he speaks much; the one at peace, without enmity, without fear, is called wise'), Gerasimov making 'speaks much' «держит добрые и красивые речи» (makes good and fine speeches).
“Doesn’t give him any better moral claim to it” becomes “does not of itself give him any moral right to it”: Allen’s purchase gives no better claim, Tolstoy’s no right at all; “species of taboo,” Allen’s figure for property, is left out, and “a wrong” becomes “wrong and evil.”
Original
Of course, the fact that a chief or a landowner has bought and paid for a particular privilege or species of taboo, or has inherited it from his fathers, doesn't give him any better moral claim to it.
The question is, " Is the claim in itself right and reasonable?"
For a wrong is only all the more a wrong for having been long and
persistently exercised.
TolstoyТолстой
Само собою разумеется, что тот факт, что какой-нибудь начальник или землевладелец купил какую-нибудь привилегию или унаследовал ее от отцов, не дает ему еще никакого нравственного права на нее. Вопрос в том, справедливо ли, разумно ли его требование само по себе? Потому что неправда и зло — тем более неправда и зло, чем долее они продолжаются.
It goes without saying that the fact that some chief or landowner has bought some privilege or inherited it from his fathers does not of itself give him any moral right to it. The question is: is his claim just, is it reasonable, in itself? For wrong and evil are only the more wrong and evil the longer they go on.
From The British Barbarians: A Hill-Top Novel · reworded by Tolstoy .
Grant Allen’s own wordsOf course, the fact that a chief or a landowner has bought and paid for a particular privilege or species of taboo, or has inherited it from his fathers, doesn't give him any better moral claim to it.
The question is, " Is the claim in itself right and reasonable?"
For a wrong is only all the more a wrong for having been long and …
… persistently exercised.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The British Barbarians: A Hill-Top Novel (London: John Lane; New York: G. P. Putnam’s Sons, 1895), ch. IV, pp. 67–68, spoken by Bertram Ingledew, the novel's visitor from the future, on the 'taboos' of English property.
Three consecutive sentences of a speech in Allen's novel: the words are a character's, Bertram Ingledew, who has just described how Polynesian chiefs could 'taboo almost anything they liked' and goes on to the English 'land-taboo'. Tolstoy keeps the order and changes the claim. 'Has bought and paid for a particular privilege or species of taboo' becomes 'bought some privilege', the taboo, Allen's figure for property, left out. 'Doesn't give him any better moral claim to it' becomes 'does not yet give him any moral right to it' (не дает ему еще никакого нравственного права на нее): Allen's purchase gives no better claim, Tolstoy's no right at all. 'Is the claim in itself right and reasonable?' becomes 'is his claim just, is it reasonable, in itself?' 'For a wrong is only all the more a wrong for having been long and persistently exercised' becomes 'For untruth and evil are the more untruth and evil the longer they continue' (неправда и зло — тем более неправда и зло, чем долее они продолжаются): 'and evil' is added. May's 5-30.4 came from Allen's essay 'Individualism and Socialism' (1889), which makes the same argument in his own voice. The Jubilee name index calls Allen an American novelist; he was Canadian-born and wrote in England. No printable.
“The choice of the best” becomes “the love of the good,” and doing what I resolve (Jowett: “execute my purposes”) becomes doing “what I consider right”; “a very careless and idle mode of speaking” becomes “quite wrong to assert,” and the condition becomes “what is inseparably bound up with the cause.”
Original · translated by Benjamin Jowett
be said, indeed, that without bones and muscles and the other parts of the body I cannot execute my purposes. But to say that I do as I do because of them, and that this is the way in which mind acts, and not from the choice of the best, is a very careless and idle mode of speaking. I wonder that they cannot distinguish the cause from the condition, which the many, feeling about in the dark, are always mistaking and misnaming.
TolstoyТолстой
Несомненно справедливо, что если бы у меня не было костей и мускулов и других подобных вещей, то я не мог бы делать того, что я считаю справедливым; но было бы совершенно неверно утверждать, что причина того, что я делаю, есть кости и мускулы, а не любовь к благу. Говорить так значит не уметь различать причину от того, что неразрывно связано с причиной. Большинство же людей, идущих ощупью, как в потемках, делают это и называют причиной то, что только сопутствует причине.
It is undoubtedly true that if I had no bones and muscles and other such things, I could not do what I consider right; but it would be quite wrong to assert that the cause of what I do is bones and muscles, and not the love of the good. To speak so is not to know how to distinguish the cause from what is inseparably bound up with the cause. Yet most people, groping as if in the dark, do just this, and give the name of cause to what only accompanies the cause.
From Plato, Phaedo · reworded by Tolstoy .
Original · Ancient Greek… εἰ δέ τις λέγοι ὅτι ἄνευ τοῦ τὰ τοιαῦτα ἔχειν καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα ἄλλα ἔχω οὐκ ἂν οἷός τ’ ἦ ποιεῖν τὰ δόξαντά μοι, ἀληθῆ ἂν λέγοι·
… ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ, καὶ ταῦτα νῷ πράττων, ἀλλ’ οὐ τῇ τοῦ βελτίστου αἱρέσει, πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου.
… τὸ γὰρ μὴ διελέσθαι οἷόν τ’ εἶναι ὅτι ἄλλο μέν τί ἐστι τὸ αἴτιον τῷ ὄντι, ἄλλο δὲ ἐκεῖνο ἄνευ οὗ τὸ αἴτιον οὐκ ἄν ποτ’ εἴη αἴτιον· ὃ δή μοι φαίνονται ψηλαφῶντες οἱ πολλοὶ ὥσπερ ἐν σκότει, ἀλλοτρίῳ ὀνόματι προσχρώμενοι, ὡς αἴτιον αὐτὸ προσαγορεύειν.
Source text: raw.githubusercontent.comIn English · Benjamin Jowett, 1871… be said, indeed, that without bones and muscles and the other parts of the body I cannot execute my purposes. But to say that I do as I do because of them, and that this is the way in which mind acts, and not from the choice of the best, is a very careless and idle mode of speaking. I wonder that they cannot distinguish the cause from the condition, which the many, feeling about in the dark, are always mistaking and misnaming.
Source text: gutenberg.orgAnother translation · Платон, «Федон. Разговор», пер. Д. ЛебедеваЕсли бы кто-нибудь сказал, что не имея этого — костей и нерв и всего вообще, что я имею, я не был бы в состоянии делать того, что,нахожу нужным, тот сказал бы истину.
Это значит не быть в состоянии различать, что иное дело — причина, а иное то, без чего причина не была бы причиной.
Ее то, представляется мне, большая часть людей исследует ощупью как бы в темноте, и называя ее чуждым ей именем, выдает за причину совершенно другое.
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Plato, Phaedo, 99a–b.
Socrates in prison, on the causes of his sitting there: "If anyone said that without having such things, bones and sinews and whatever else I have, I could not do what I resolved, he would speak the truth; but to say that I do what I do because of them, ... and not by the choice of the best, would be a great and long carelessness of speech. For it is not to be able to distinguish that the real cause is one thing, and another that without which the cause could never be a cause; which the many, feeling about as in the dark, call by a name not its own, as though it were the cause" (99a–b). Tolstoy keeps the argument and its order and changes its terms: «то, что я считаю справедливым» (what I consider just) for τὰ δόξαντά μοι (what I resolved); «любовь к благу» (love of the good) for τῇ τοῦ βελτίστου αἱρέσει (the choice of the best); «было бы совершенно неверно утверждать» (it would be quite wrong to assert) for πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου (it would be great carelessness of speech); «то, что неразрывно связано с причиной» (what is inseparably bound to the cause) for "that without which the cause could never be a cause"; and «то, что только сопутствует причине» (what only accompanies the cause) for "a name not its own". He leaves out "acting with mind" (νῷ πράττων). «Мускулов» (muscles) is Jowett's word ("bones and muscles"); Plato has νεῦρα (sinews), Lebedev «нерв» (nerves). «Идущих ощупью, как в потемках» (groping as in the dark) is in both Plato (ψηλαφῶντες ... ὥσπερ ἐν σκότει) and Lebedev («исследует ощупью как бы в темноте»). Lebedev's Russian (Posrednik, 1896) is the book in which Tolstoy marked the passages for «Смерть Сократа», the weekly reading after September 22 (Jubilee vol. 42 commentary: «Отметки были сделаны Толстым в книге: Платон «Федон. Разговор», перевод ... Дмитрия Лебедева»); this thought shares its sentence order and its groping in the dark, Jowett its muscles, so which text Tolstoy had before him for it was not established. Lebedev's text as saved reads «что,нахожу нужным».
The likeness that gives the saying its point, “just as the Holy One, praised be He! seeth, but cannot be seen, so does the soul,” kept in Tolstoy’s 1903 version, drops out, and Tolstoy adds a restriction: “The soul is invisible, but it, it alone, sees.”
Original · translated by S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria)
just as the Holy One, praised be He! seeth, but cannot be seen, so does the soul see, but cannot be seen;
TolstoyТолстой
Душа невидима, но она, только она, видит.
The soul is invisible, but it, it alone, sees.
From Babylonian Talmud, Berakhot · reworded by Tolstoy .
In English · S. H. Glick, En Jacob (Ein Yaakov), 1916 (via Sefaria), 1916… just as the Holy One, praised be He! seeth, but cannot be seen, so does the soul see, but cannot be seen; …
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКак бог всё видит, но невидим, так и душа — сущность невидимая, хотя всё видящая.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Berakhot, 10a.
Berakhot 10a, where the five times David says 'Bless the Lord, O my soul' are read as likening the soul to God: 'just as the Holy One, blessed be He, sees and is not seen, so the soul sees and is not seen' (Glick: 'seeth, but cannot be seen'). Thoughts of Wise Men (1903), 29 December, keeps the likeness: «Как бог всё видит, но невидим, так и душа — сущность невидимая, хотя всё видящая» (as God sees everything but is invisible, so the soul is an invisible being, though all-seeing). The Circle drops God and adds a restriction: «Душа невидима, но она, только она, видит» (the soul is invisible, but it, it alone, sees); «только она» (it alone) is Tolstoy's. In 1903, as in the Circle, the thought follows the Dhammapada verse of 9-18.6. Tolstoy's Talmud came through two Russian anthologies (O. Ya. Gurvich, 1901; «Мировоззрение талмудистов», 1874-76; Jubilee vol. 40 commentary), not online, so the Russian he read is not shown.
“No road to any good knowledge is wholly among the lilies and the grass” loses “wholly”: Ruskin’s road runs partly among the lilies, Tolstoy’s never; “rough climbing” becomes climbing “up bare rocks,” and the play on the name of Lily, to whom the lecturer speaks, is lost. †
Original
Well, Lily, we must go through a little dreadfulness, that's a fact: no road to any good knowledge is wholly among the lilies and the grass; there is rough climbing to be done always.
TolstoyТолстой
Никогда путь к доброму знанию не пролегает по шелковистой мураве, усеянной лилиями; всегда человеку приходится взбираться по голым скалам.
Never does the way to good knowledge run over silken turf strewn with lilies; always a man has to climb up bare rocks.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsWell, Lily, we must go through a little dreadfulness, that's a fact: no road to any good knowledge is wholly among the lilies and the grass; there is rough climbing to be done always.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНикогда путь к доброму знанию не пролегает по шелковистой мураве, усеянной лилиями; всегда человеку приходится взбираться по голым скалам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture 4 'The Crystal Orders', the Old Lecturer's answer to Lily, who finds the books on crystals 'so dreadful'.
Changed in two places. Ruskin says no road to good knowledge is 'wholly among the lilies and the grass'; Tolstoy says it never runs «по шелковистой мураве, усеянной лилиями» (over silken turf strewn with lilies), without 'wholly'. 'There is rough climbing to be done always' becomes «всегда человеку приходится взбираться по голым скалам» (one always has to climb over bare rocks). Out of the dialogue, the play on the name of Lily, to whom the lecturer speaks, is lost. The same words stand in Thoughts of Wise Men (1903) under 24 December; На каждый день (Jubilee vol. 43) repeats them signed «Рескин», and The Path of Life (ch. XX «Усилие», § I) has «усеянной цветами» (strewn with flowers). The same lecture gave August's 8-15.2.
Kant’s hope becomes knowledge: that there “probably never was a righteous soul” whose noble mind had not risen “to the hope of the future” becomes “every truly moral man always knows in the depths of his soul that his life does not end with death”; “der Reinigkeit der Sitten,” purity of morals, is left out, and “and a good life” is added to the feelings of a noble soul.
Original · translated by Emanuel F. Goerwitz
In fact, experience teaches that very many who are instructed concerning the future world, and are convinced of it, nevertheless yield to vice and corruption, and only think upon means cunningly to escape the threatening consequences of the future.
But there probably never was a righteous soul who could endure the thought that with death everything would end, and whose noble mind had not elevated itself to the hope of the future.
Of that nature is also that'rnoral faith, the simplicity of which can do without many a subtlety of reasoning, and which alone is appropriate to man in any state, because, without deviations, it guides him to his true aims.
TolstoyТолстой
Мы из опыта видим, что многие люди, убежденные в существовании загробной жизни, тем не менее предаются порокам и совершают низкие поступки, придумывая средства, как бы хитрее избежать грозящих им в будущем последствий их поведения. И в то же время видим, что всякий истинно нравственный человек всегда знает в глубине души, что жизнь его не кончается со смертью. Поэтому мне кажется более соответствующим человеческой природе обосновывать веру в будущую жизнь на чувствах благородной души и хорошей жизни, чем, наоборот, основывать хорошую, нравственную жизнь на надежде на возмездие в будущей жизни. Такова и есть в действительности истинная нравственная вера, простосердечие которой может возвыситься над разными хитросплетениями и мудрствованиями и которая одна только и подходит к каждому состоянию человека, потому что ведет его прямым, а не окольным путем к его истинным целям.
We see from experience that many people who are convinced of the existence of a life beyond the grave nonetheless give themselves up to vices and commit base acts, devising means by which they might most cunningly escape the consequences of their conduct that threaten them in the future. And at the same time we see that every truly moral man always knows in the depths of his soul that his life does not end with death. It therefore seems to me more in keeping with human nature to ground faith in a future life on the feelings of a noble soul and a good life than, conversely, to found a good, moral life on the hope of requital in a future life. Such, in reality, is the true moral faith, whose simplicity of heart can rise above all manner of intricacies and sophistries, and which alone suits every condition of man, because it leads him by a straight and not a roundabout way to his true ends.
Kant.
From Träume eines Geistersehers, erläutert durch Träume der Metaphysik · reworded by Tolstoy .
Original · GermanUnd in der Tat lehrt die Erfahrung auch, daß so viele, welche von der künftigen Welt belehrt und überzeugt sind, gleichwohl dem Laster und der Niederträchtigkeit ergeben, nur auf Mittel sinnen, den drohenden Folgen der Zukunft arglistig auszuweichen; aber es hat wohl niemals eine rechtschaffene Seele gelebt, welche den Gedanken hätte ertragen können, daß mit dem Tode alles zu Ende sei, und deren edle Gesinnung sich nicht zur Hoffnung der Zukunft erhoben hätte.
Daher scheint es der menschlichen Natur und der Reinigkeit der Sitten gemäßer zu sein, die Erwartung der künftigen Welt auf die Empfindungen einer wohlgearteten Seele, als umgekehrt ihr Wohlverhalten auf die Hoffnung der andern Welt zu gründen.
So ist auch der moralische Glaube bewandt, dessen Einfalt mancher Spitzfindigkeit des Vernünfteins überhoben sein kann, …
Source text: archive.orgIn English · Emanuel F. Goerwitz, 1900In fact, experience teaches that very many who are instructed concerning the future world, and are convinced of it, nevertheless yield to vice and corruption, and only think upon means cunningly to escape the threatening consequences of the future.
But there probably never was a righteous soul who could endure the thought that with death everything would end, and whose noble mind had not elevated itself to the hope of the future.
Of that nature is also that'rnoral faith, the simplicity of which can do without many a subtlety of reasoning, and which alone is appropriate to man in any state, because, without deviations, it guides him to his true aims.
Source text: archive.orgTolstoy’s own version · На каждый деньОпыт учит нас тому, что очень многие, знакомые с учением о загробной жизни и убежденные в ее существовании, тем не менее предаются порокам и совершают низкие поступки, придумывая средства, как бы хитрее избежать грозящих им в будущем последствий их поведения.
И в то же время вряд ли существовал когда-нибудь на земле хотя бы один нравственный человек, который мог бы примириться с мыслью, что со смертью все кончается, и чей благородный образ мыслей не возвысился бы до надежды на будущую жизнь.
Поэтому мне кажется более соответствующим человеческой природе и чистоте нравов обосновывать веру в будущую жизнь на чувствах благородной души, чем, наоборот, основывать ее благородное поведение на надежде на иную жизнь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part II, ch. 3 (Praktischer Schluß aus der ganzen Abhandlung), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 2, under «Vorkritische Periode: Aufgaben der Philosophie» (Richter's register: Träume e. G., Hartenstein II, 380–381); Goerwitz's English (1900), p. 121.
Kant's three sentences, which Tolstoy makes four, closely except for the second half of the first. Kant: there has probably never lived an upright soul “welche den Gedanken hätte ertragen können, daß mit dem Tode alles zu Ende sei, und deren edle Gesinnung sich nicht zur Hoffnung der Zukunft erhoben hätte” (who could have borne the thought that with death all is at an end, and whose noble disposition did not rise to the hope of the future). Tolstoy: «всякий истинно нравственный человек всегда знает в глубине души, что жизнь его не кончается со смертью» (every truly moral man always knows in the depth of his soul that his life does not end with death). Kant's hope becomes knowledge. In the third sentence Tolstoy leaves out “und der Reinigkeit der Sitten” (and to purity of morals), writes «мне кажется» (it seems to me) for “scheint es” (it seems), and adds «и хорошей жизни» (and of a good life) to “die Empfindungen einer wohlgearteten Seele” (the feelings of a well-disposed soul). In «На каждый день» (30 January, no. 5) Tolstoy printed the same passage nearer to Kant, with the upright soul who could not reconcile himself to the thought that all ends with death and «и чистоте нравов» kept (tolstoy); «Путь жизни» (ch. XXIX «Смерть», § IV, no. 4, Jubilee vol. 45) prints that version without the last sentence. Richter's OCR reads “Vernünfteins” for “Vernünftelns”, and the third excerpt stops before a page number.
“Just as far from knowing anything as he ought to know it” becomes “as far from true knowledge”: Ruskin’s point, that no one knows any single thing as it ought to be known, becomes a distance from true knowledge. †
Original
We talk of learned and ignorant men, as if there were a certain quantity of knowledge, which to possess was to be learned, and which not to possess was to be ignorant; instead of considering that knowledge is infinite, and that the man most learned in human estimation is just as far from knowing anything as he ought to know it, as the unlettered peasant.
TolstoyТолстой
Знание бесконечно, и человек, самый ученый, по мнению людей, так же далек от истинного знания, как и безграмотный крестьянин.
Knowledge is infinite, and the man who is most learned in people’s opinion is as far from true knowledge as an illiterate peasant.
From The Stones of Venice, vol. III · reworded by Tolstoy .
John Ruskin’s own wordsWe talk of learned and ignorant men, as if there were a certain quantity of knowledge, which to possess was to be learned, and which not to possess was to be ignorant; instead of considering that knowledge is infinite, and that the man most learned in human estimation is just as far from knowing anything as he ought to know it, as the unlettered peasant.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЗнание бесконечно, и человек, самый ученый, по мнению людей, так же далек от истинного знания, как и безграмотный крестьянин.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. III (1853), ch. II 'Roman Renaissance', § XXIV, on 'the true nature of knowledge itself'.
Close except at one point. Tolstoy takes the clause on its own: 'knowledge is infinite, and ... the man most learned in human estimation' becomes «Знание бесконечно, и человек, самый ученый, по мнению людей»; but 'is just as far from knowing anything as he ought to know it' becomes «так же далек от истинного знания» (is as far from true knowledge): Ruskin's point, that no one knows any single thing as it ought to be known, becomes a distance from 'true knowledge'. 'The unlettered peasant' is «безграмотный крестьянин». The same words, unchanged, stand among the last thoughts of Thoughts of Wise Men (1903), 31 December. The next section of the chapter gave 9-9.5.
George’s three ways to wealth, “by work, by gift or by theft,” become “by labor, by begging, and by stealing”: gift becomes begging, the word of George’s sentence before it, “workers, beggars and thieves.” †
Original
An English writer has divided all men into three classes — workers, beggars and thieves.
There are only three ways by which any individual can get wealth — by work, by gift or by theft.
And, clearly, the reason why the workers get so little is that the beggars and thieves get so much.
TolstoyТолстой
Есть только три пути, какими человек может приобретать богатство: путем труда, путем выпрашивания и путем кражи. И если трудящиеся получают так мало, то только потому, что слишком много приходится на долю нищих и воров.
There are only three ways in which a man can acquire wealth: by labor, by begging, and by stealing. And if those who labor receive so little, it is only because too great a share falls to beggars and thieves.
From Social Problems · reworded by Tolstoy .
Henry George’s own wordsAn English writer has divided all men into three classes — workers, beggars and thieves.
There are only three ways by which any individual can get wealth — by work, by gift or by theft.
And, clearly, the reason why the workers get so little is that the beggars and thieves get so much.
Source text: archive.orgRelated · The Causes of the Business Depression… there are only three ways by which men can live — by work, by beggary and by theft; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (New York, 1883), ch. IX 'First Principles', p. 120.
Two consecutive sentences, one word changed. George's three ways are 'by work, by gift or by theft'; Tolstoy's are 'by labor, by begging, and by theft' (путем труда, путем выпрашивания и путем кражи), so 'gift' becomes 'begging', the word of George's preceding sentence ('workers, beggars and thieves') and of his later 'Causes of the Business Depression' (Related: 'by work, by beggary and by theft'). The second sentence is close: 'And, clearly, the reason why the workers get so little' becomes 'And if the working people receive so little, it is only because too much falls to the share of beggars and thieves'. The Jubilee list names S. D. Nikolaev's Russian of the book («Общественные задачи», 1906), which was not found, so the change may be the translator's. No printable.
Tolstoy adds evil twice: being “so sharpsighted as to look thorough others” becomes being “terribly farsighted when it comes to seeing the bad in others,” and being “invisible unto our selves” becomes “the bad in ourselves is invisible to us,” so we fail to see our own evil, where Browne has us fail to see ourselves.
Original
But the greatest imperfection is in our inward sight, that is, to be Ghosts unto our own Eyes, and while we are so sharpsighted as to look thorough others, to be invisible unto our selves ;
for the inward Eyes are more fallacious than the outward.
TolstoyТолстой
Главное наше несовершенство в нашем внутреннем зрении: мы страшно дальнозорки для того, чтобы увидать дурное в других, но дурное в нас невидимо для нас.
Our chief imperfection is in our inner sight: we are terribly farsighted when it comes to seeing the bad in others, but the bad in ourselves is invisible to us.
From Christian Morals · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitThe greatest imperfection is in our inward vision ; while we arc so sharp-sighted as to look through others, we are almost invisible unto ourselves.
Source text: archive.orgBrowne’s own wordsBut the greatest imperfection is in our inward sight, that is, to be Ghosts unto our own Eyes, and while we are so sharpsighted as to look thorough others, to be invisible unto our selves ; …
… for the inward Eyes are more fallacious than the outward.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Christian Morals (posthumous, 1716), Part III, sect. XV, pp. 78–79 of the Cambridge University Press printing (1904).
Through Coit, who abridged Browne and says so: he cut 'that is, to be Ghosts unto our own Eyes', put 'vision' for 'sight', and 'we are almost' for 'to be'. Tolstoy's 'Our chief imperfection is in our inner vision' follows Coit's 'vision'. Then he changes the sense of the rest: Coit's 'while we are so sharp-sighted as to look through others' becomes 'we are terribly far-sighted to see the evil in others' (мы страшно дальнозорки для того, чтобы увидать дурное в других), and 'we are almost invisible unto ourselves' becomes 'but the evil in us is invisible to us' (дурное в нас невидимо для нас). In Browne and Coit we fail to see ourselves; in Tolstoy we fail to see our own evil, the 'evil' twice added. «Браун» is Sir Thomas Browne: the Jubilee name index refers this page (vol. 42, p. 80) to Bishop Edward Harold Browne (1811–1891), as August's index referred «Браун» to a bishop wrongly; Coit's note settles it. No printable.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод. * Possibly Tolstoy’s misreading.Возможно, Толстой неверно прочел подлинник.
Where the source is uncertainГде источник не установлен
Passages where Tolstoy changed the wording but which are left out above, because the source is uncertain or the change is not his own.Отрывки, где Толстой изменил слова, но которые не вошли выше: источник не установлен или изменение сделано не им.
Pascal is only a candidate: the thought answers in sense to Pensée 194 (Brunschvicg), but the Jubilee commentary says P. A. Boulanger signed it with Pascal’s name by guess and that it is Tolstoy’s own, and A. I. Orlov’s Russian Pascal, the 1903 book’s source for Pascal, was not seen.
The thought is Lucy Mallory’s, but her exact aphorism was not found in the issues of her journal searched.
The Jubilee editors signed it Solon; the nearest text is an anecdote in Valerius Maximus, and Tolstoy’s direct source is unknown.
The change from Heaven’s decree to a personal mission is in Pauthier’s French translation, which Tolstoy followed word for word.
Samuel Daniel is only a candidate; the pilot and soldier images are Seneca’s, and Tolstoy’s source was not found.
Mencius is only a candidate; the saying matches in sense, and its second half may come from another source.
Signed “after Goethe”; the closest line found is “Der Augenblick ist Ewigkeit,” and the source is not confirmed.
The thought is Cicero’s, but not this wording, which probably comes from an anthology not found.
The thought matches Theodorus as Diogenes Laertius reports him, but the wording is modern and its source was not found.
The legend draws on the Life of St Andrew the Fool, but Tolstoy may have known it in another form.
Pascal is only a candidate; the nearest fragment is close in thought but not in words.
Signed “after the Talmud”; no Talmudic source was found, and Tolstoy’s earlier attribution, to Saphir, could not be checked.
Mazzini is only a candidate: the second half matches a thought in Dobelli’s anthology of his sayings, and the first half was not found in Mazzini.
The wording is Urusov’s free Russian, taken through Tolstoy’s Thoughts of Wise Men, and the passage of Marcus it renders is not certain; the nearest is VI.38–39.
The disagreeable affairs and the anger are in Urusov’s free Russian translation, which Tolstoy copied; his own change only shortens one clause.
The quatrains reached Tolstoy through Nicolas’s French and Conway’s English; the Persian was not checked, and their ascription to Khayyam is Nicolas’s.
Heraclitus’s own words survive only as “we live their death and die their life”; the soul buried in the body is the gloss of those who quote him, and Tolstoy’s intermediary was not found.
The argument matches Socrates in Xenophon’s Memorabilia, I.5.3, but Tolstoy’s intermediary was not found, and the source is only probable.
Signed “after Lucy Mallory”; the nearest paragraph found is close only at its end, and the narrow way “wide enough for one man only” was not found in the issues of her journal searched.
Marcus Aurelius is only a candidate: the nearest passage, II.2, has neither youth’s care for the body nor the promise at the end, and Urusov’s Russian, which Tolstoy read, was not searched.
The thought is in Bentham’s Deontology, but Tolstoy took the sentence from a 1902 calendar not seen, whose wording may be its own.
The passage is Amiel’s entry of 25 January 1868, but his French was not obtained, so it rests on Ward’s English and is only a candidate.
Signed Confucius in Thoughts of Wise Men; the source is probably Mencius VII.A.5 or the Zhongyong, and the French Tolstoy read was not found.
The signature most likely means Ammianus Marcellinus, whose line on simple truth is close in thought, but the ascription is not confirmed.
Probably Angelus Silesius’s couplet on the sun and the eyes, much expanded; another couplet may have served.
The thought is Theognis’s, lines 57–60, but Tolstoy’s much longer version probably came through an intermediary not found.
Conway’s sentence, which Tolstoy followed, answers closely to no verse of the Agni Purana (the nearest is chapter 159, verse 13), so the source is uncertain, and the trace holds no original to show beside it.
Where Tolstoy differs from Dutt’s English of the Sanskrit (“Never put off a good deed” for any task put off), he follows Conway’s English; his own change to Conway, “Death waits for no one and for nothing,” agrees with the Sanskrit (Dutt: “Death waits for no body”).
The three sayings reached Tolstoy through Conway’s English, the first two from d’Herbelot’s French; the Arabic and Persian texts were not found, and the trace holds no original to show beside them.
Signed “the Talmud”; the nearest passage found, Rabbi Tarfon’s in Pirkei Avot 2:15–16, has the laborers, the day, and the Employer who pays, but the words may render another passage, and Tolstoy’s two Russian anthologies of the Talmud were not found.
Signed “the Talmud”; probably Ben Sira’s counsel as the Talmud quotes it in Hagigah 13a, but the thought is common in rabbinic writing, so the source is only a candidate.
Signed “the Talmud”; the nearest passage found, Rabbi Tarfon’s in Pirkei Avot 2:16, has the work one may not desist from and the Employer who pays its reward, but it is only a candidate, and Tolstoy’s two Russian anthologies of the Talmud were not found.
The verse reached Tolstoy through Conway’s English, from d’Herbelot’s French, which names no poet; the verse’s own language and text were not found, and the trace holds no original to show beside it.
Confucius is only a candidate: Analects XIV.25 sets learning for oneself against learning for others, but its pair is the ancients and the men of today, and no source with Tolstoy’s wording was found.
Cicero is only a candidate: in De finibus II.20 he calls Epicurus’s Principal Doctrines “sentences of the greatest weight for living happily, briefly expressed,” but the line may come through an anthology, or from Seneca’s Letter 94.43.
The nearest found is a page of Mallory’s journal (January–February 1902), which has the thought sent out from the one who thinks it, the blessing and the curse, and “according to their quality”; “rational vital force” is in none of its sentences, and the source is only probable.
The saying is known only from Boiste’s French dictionary, which signs it Pythagoras; no ancient source was found, and the trace holds no original to show beside it.
Marcus Aurelius is only a candidate: the nearest passage, VIII.55, says that wickedness does no harm to the universe and harms only the one who has it; Tolstoy’s wording is far from it, another passage (VI.1) may lie behind it, and Urusov’s Russian, which Tolstoy read, was not compared.
Basil’s image of smoke driving away bees is in his first homily on fasting, where the vice is drinking; Tolstoy’s is gluttony, the Posrednik selection of Basil on the Jubilee list was not seen, and the source is only a candidate.
The change from wanting “the right things” to desiring “nothing but what we have” is in Boiste’s French dictionary, which Tolstoy translated closely.
No maxim of Vauvenargues says that love of humanity includes justice; the nearest, maxim 28, “On ne peut être juste, si on n’est humain,” makes humanity a condition of justice, so the source is only a candidate.
Descartes is only a candidate: the line is not a sentence of his; it states what “je pense, donc je suis” means, in the terms of Schopenhauer’s gloss on it, and Tolstoy’s source was not found.
Probably a condensation of Minna’s speech in Lessing’s Minna von Barnhelm (II.7), which has a grateful thought as the most perfect prayer and a joyful creature as what pleases the Creator most; no text of Lessing’s with Tolstoy’s wording was found, and the source is only a candidate.
Conway ascribes the sentence to Manu, but no verse of Manu in these words was found in Bühler’s translation (the nearest is X.63), so the source is uncertain, and the trace holds no original to show beside it.
Signed “the Talmud”; Sotah 31a and Sifrei Devarim 32 both set serving God out of love above serving him out of fear, but either, or another passage like them, may lie behind it, and Tolstoy’s two Russian anthologies of the Talmud were not found, so the source is only a candidate.
Tolstoy’s one change to the Synodal text, “а одно только на потребу” for “а одно только нужно,” takes the wording of the Church Slavonic Bible, “едино же есть на потребу”; both say “one thing is needful,” so the sense is unchanged.
Cicero is only a candidate: the nearest is Philippic II.114 in Ramage, “There is a sufficient recompense in the very consciousness of a noble deed,” where the deed is the killing of Caesar; Tolstoy’s subject, the reward of virtue, is in De re publica VI.8, which may be his source instead, or he may have joined the two.
The changes, the evil done, “more than 800,000” dead for “eighty thousand,” and “all this stands between me and God” for “That matter, however, I have settled with God,” are already in D. P. Makovitsky’s Russian record of Bismarck’s words, read to Tolstoy in January 1905, which the Circle follows with small changes.
Epictetus is only a candidate: Enchiridion 5 is nearest, with blaming “ourselves, that is, our opinions,” and Discourses III.19 has the rest, but neither has “our fate,” and Chertkov’s book, the source of the 1903 text the Circle repeats, was not seen.
No source in these words was found; the nearest is Proverbs 20:27, “The spirit of man is the candle of the LORD, searching all the inward parts of the belly,” so the source is only a candidate.
The change of sense against Manu, a judge’s warning to a witness made a saying on truth and the sage in the heart a spirit “one and the same with thyself,” is in Conway’s English, which Tolstoy translated closely.
The change from Nature’s own ceaseless change to a curse on all “inaction” is in Southgate’s English, “Nature knows no pause in progress and development, and attaches her curse on all inaction,” which Tolstoy translated closely.
The equality of all, where the Sanskrit asks for an equal mind, and the warning against pride, which this verse does not have, are in Jones’s English as Conway printed it, which Tolstoy translated closely.
The saying is known only from Boiste’s French dictionary, which signs it Warburton; Warburton’s English was not found, and the trace holds no original to show beside it.
Marcus Aurelius is only a candidate: the nearest definition of the ruling part, VI.8, has neither “I call” nor the rousing of man “to conscious life,” and Urusov’s Russian, the source of the 1903 text the Circle repeats, was not compared, so the passage it renders is not certain.