24Januaryянваря · 24-е января
Куда придет человечество, это не дано знать людям. Высшая мудрость состоит в том, чтобы знать, куда тебе идти. А это ты знаешь: идти к высшему совершенству.
Where humanity will arrive is not given to people to know. The highest wisdom lies in knowing where you are to go. And this you do know: toward the highest perfection.
1. Узок путь, ведущий в жизнь, и немногие находят его. Немногие находят его потому, что большинство идет по широкому пути, по тому по которому идут все. А настоящий путь — узкий, только на одного человека. И для того, чтобы найти его, надо идти не с толпой, а за теми одинокими людьми: Буддой, Конфуцием, Сократом, Христом, которые сами для себя и для нас всех, один за другим, прокладывали одну и ту же узкую дорогу.
1. Narrow is the way that leads to life, and few find it. Few find it because the majority go by the broad way, the one by which everyone goes. But the true way is narrow, wide enough for one man only. And to find it one must go not with the crowd, but after those solitary men — Buddha, Confucius, Socrates, Christ — who for themselves and for all of us, one after another, cleared one and the same narrow road.
Probably from The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Not in Leo Tolstoy as EditorSigned “after Lucy Mallory”; the nearest paragraph found is close only at its end, and the narrow way “wide enough for one man only” was not found in the issues of her journal searched.
After Lucy Mallory’s own words… for the way is narrow that leadeth unto life. To go the broad way of the multitude is to go the way of the ignorant and destructive death-in-life.
Disease cannot exist where cleanliness is enforced.--Lucy A. Mallory; …
Source text: iapsop.comDetails
A likely source, not certain. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory’s journal), editorial paragraph in the editor's pages (Portland, Oregon), vol. XX, no. 2, August 1905, pp. 26-27, under 'What Produces Suffering?', in a run of paragraphs ending '--Lucy A. Mallory'.
Not found as Tolstoy gives it; «По Люси Малори» (after Lucy Mallory) marks a retelling. The nearest found is the close of this paragraph: 'And this each man must do for himself, for the way is narrow that leadeth unto life. To go the broad way of the multitude is to go the way of the ignorant and destructive death-in-life.' Tolstoy's opening is Matthew 7:14. The road 'for one person only' and the solitary teachers, Buddha, Confucius, Socrates, and Christ, who laid the same road one after another, were not found in the issues searched.
Searched: 68 issue PDFs from IAPSOP (vols. XI-XII, 1897-99; XIV-XVI, 1901-05; XIX-XXI, 1905-07) and the archive.org scans of vols. II-VI and XIV-XXII, for 'narrow', 'broad way', 'few find', 'few there be', 'lonely', 'Buddha', 'Confucius', and 'Socrates'. Vol. XIII (1900) and several issues of the other volumes are not online.
Translation note. Matthew 7:14, where the KJV has “strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”
2. Есть только три разряда людей: одни обрели бога и служат ему; люди эти разумны и счастливы. Другие не нашли и не ищут его; эти безумны и несчастны. Третьи не обрели, но ищут его; эти люди разумны, но еще несчастны.
2. There are only three kinds of people: some have found God and serve him; these people are reasonable and happy. Others have not found him and do not seek him; these are foolish and unhappy. Still others have not found him but seek him; these people are reasonable, but still unhappy.
From Pensées · close to the original .
What Tolstoy read · Tolstoy's own anthology «Мысли мудрых людей на каждый день»Есть только три разряда людей: одни обрели бога и служат ему; люди эти разумны и счастливы. Другие не нашли и не ищут его; эти безумны и несчастны. Третьи не обрели, но ищут его; эти люди разумны, но еще несчастны.
А. И. Орлов, «Французский ученый Влас Паскаль. Его жизнь и труды», изд. «Посредник» (1-е изд. вышло в 1889 г.); …
Source text: tolstoy.ruOriginal · FrenchIl y a trois sortes de personnes : les uns qui servent Dieu, l’ayant trouvé ; les autres qui s’emploient à le chercher, ne l’ayant pas trouvé ; les autres qui vivent sans le chercher ni l’avoir trouvé. Les premiers sont raisonnables et heureux, les derniers sont fous et malheureux, ceux du milieu sont malheureux et raisonnables.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910There are only three kinds of persons; those who serve God, having found Him; others who are occupied in seeking Him, not having found Him; while the remainder live without seeking Him, and without having found Him. The first are reasonable and happy, the last are foolish and unhappy; those between are unhappy and reasonable.
Source text: gutenberg.orgBrunschvicg's note to fr. 194 quotes the older reading of fr. 257, «Il n'y a que trois s…Ces trois conditions sont décrites dans le fragment 257 : « Il n’y a que trois sortes de personnes, les unes qui servent Dieu, l’ayant trouvé ; …
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 257 (Section IV); Trotter 257.
Faithful. Tolstoy names the three kinds in another order (those who have found God; those who neither found nor seek him; those who seek without having found), so each is followed at once by its verdict, and adds 'still' to the seekers' unhappiness. The Circle repeats his 1903 wording word for word.
3. Где начинается искание истины, там всегда начинается жизнь; как только прекращается искание истины, прекращается и жизнь.
3. Wheresoever the search after truth begins, there life begins; wheresoever that search ceases, there life ceases.
From The Two Paths · close to the original .
Tolstoy’s version, in EnglishWhere the search for truth begins, there life always begins; as soon as the search for truth ceases, life ceases too.
John Ruskin’s own wordsBut do not suppose that the law which I am stating to you--the great law of art-life--can only be seen in these, …
Wheresoever the search after truth begins, there life begins; wheresoever that search ceases, there life ceases.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Где начинается искание истины, там всегда начинается жизнь; как только прекращается искание истины, прекращается и жизнь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Two Paths (1859), Lecture I 'The Deteriorative Power of Conventional Art over Nations' (Kensington Museum, January 1858), Lecture I, after the comparison of the Florentine, Venetian, and Lombard schools: 'the great law of art-life'.
A close translation, as in Thoughts of Wise Men (1903, 22 October); Tolstoy adds 'always' and repeats 'the search for truth'. Ruskin states it as 'the great law of art-life', of schools of painting; Tolstoy gives it as a law of life.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
4. 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.
4. 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 .
What changedWisdom 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 · 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'.
5. Если человек ищет мудрости, он умен, но если он думает, что нашел ее, он безумен.
5. If a man seeks wisdom, he is intelligent, but if he thinks he has found it, he is a fool.
Persian wisdom (from Albitis).
From Moncure D. Conway, The Sacred Anthology · close to the original .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… who mounts it to stumble, and each who leads it to (Albitis.)
A man may be thought clever while he is seeking for wisdom ; but if he imagines he has found it, he is a fool.
Albitis, F. The Morality of all Nations. Manchester. 1850.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Moncure D. Conway, The Sacred Anthology (London, Trübner, 1874), no. CCXLIX 'Ignorance', marked '(Albitis.)', Conway p. 163-164; Conway's bibliography: 'Albitis, F. The Morality of all Nations. Manchester. 1850'.
Conway's sentence, faithfully, except that 'may be thought clever' becomes 'is clever' and 'a fool' becomes 'mad'. Conway marks the section only '(Albitis.)', the anthology he took it from; he does not say which people the saying belongs to. The printed editions of the Circle sign it «Персидский Албитис», as if Albitis were a Persian author; the Jubilee editors' «Персидская мудрость (из Албитиса)» follows Conway's bibliography. 'Persian' is Tolstoy's and is unsupported by Conway; the saying's origin was not traced.
6. Важно не то место, которое мы занимаем, а то направление, в котором мы движемся.
6. What matters is not the place we occupy, but the direction in which we are moving.
From The Autocrat of the Breakfast-Table · close to the original .
Holmes’s own wordsI find the great thing in this world is not so much where we stand, as in what direction we are moving: To reach the port of heaven, we must sail sometimes with the wind and sometimes against it,—but we must sail, and not drift, nor lie at anchor.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Autocrat of the Breakfast-Table (Atlantic Monthly 1857-58; book 1858), ch. IV; Boston, Osgood, 1873, ch. IV, after the quotation from Sir Thomas Browne.
Close. Tolstoy drops 'I find' and 'in this world' and sharpens 'not so much where we stand, as in what direction we are moving' to 'not the place we occupy but the direction in which we move'; he stops before the sailing image. The Jubilee name index takes «Гольмс» for Oliver Wendell Holmes, correctly. Holmes's words are printed here, without 'in this world'.
Не цели общие с окружающими тебя людьми должны определять твою деятельность, а назначение твоей жизни, одинаковое с назначением всех людей мира.
What should determine your activity is not the aims you share with the people around you, but the calling of your life, which is the same as the calling of all the people in the world.
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