5. Recast in Tolstoy’s faithВ духе веры Толстого
52 passages. Each date opens its day beside the list, with the passage marked.Отрывков: 52. Каждая дата открывает свой день рядом со списком, где отрывок отмечен.
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.