1Julyиюля · 1-е июля
Душа человека божественна.
The human soul is divine.
1. Всякая истина имеет своим началом бога. Когда она проявляется в человеке, то это не показывает того, чтобы она исходила из человека, но только, что человек имеет свойство такой прозрачности, что может проявлять ее.
1. Every truth has its origin in God. When it is manifested in man, this does not show that it proceeds from man, but only that man has the property of such transparency that he can manifest it.
Source not found yet .
Tolstoy’s own version · Мысли мудрых людей на каждый деньВсякая истина имеет своим началом бога. Когда она проявляется в человеке, то это не показывает того, чтобы она исходила из человека, но только то, что человек имеет свойство такой прозрачности, что может проявлять ее.
Source text: tolstoy.ruDetails
Not found yet.
Not found in Pascal, and probably Tolstoy's own thought. The Circle repeats it from Tolstoy's Thoughts of Wise Men (1903), April 5. The commentary of Jubilee vol. 40 says that the manuscript sent to Посредник left some thoughts unsigned, that P. A. Boulanger signed them by guess, and that the thought 2 on April 5, among others he signed «Влас Паскаль», is Tolstoy's own; the Jubilee editors print it there as «Л. Т.». The signature «Паскаль» came into the Circle and into На каждый день (April 2) with the 1903 text, and the Jubilee editors of the Circle (vol. 41) left it, though they corrected 7-5.10, signed «Паскаль» in the printed editions, to Tolstoy's own. The attribution is very probably wrong; the right one rests on the vol. 40 commentary alone.
Searched: Brunschvicg's Pensées (all sections saved) for 'transparen', 'toute vérité', 'vient de Dieu'; Trotter's English for 'transparent', 'all truth', 'comes from God'; the Didot Pensées (1858 and 1863 scans, saved by the weekly tracer) for 'transparen' and 'toute vérité'; Jubilee vols. 40 (text and commentary), 42 (commentary and name index), and 43.
2. Когда дождевая вода течет по желобам, то нам кажется, что она вытекает из них, тогда как в действительности она падает с неба. То же и со святыми поучениями, которые высказывают нам божественные люди. Кажется, что они исходят от них, в действительности же они исходят от бога.
2. When rainwater runs down the gutters, it seems to us that it flows out of them, whereas in reality it falls from the sky. So it is with the holy teachings that godly men speak to us. It seems that they come from them, but in reality they come from God.
From Râmakrishna: His Life and Sayings · shortened by Tolstoy .
In English · F. Max Müller (ed.), 1898297. As the rain-water falling upon the roof of a house flows down to the ground through spouts grotesquely shaped like the tiger's head, thus seeming to come out of tigers' mouths, while in reality it descends from the sky ; …
… even so are the holy instructions that come out of the mouths of godly men, which seem to be uttered by those men themselves, while in reality they proceed from the throne of God.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда дождевая вода течет по желобам, то нам кажется, что она вытекает из них, тогда как в действительности она падает с неба. То же и с святыми поучениями, которые высказывают нам божественные люди. Кажется, что они исходят от них, в действительности же они исходят от бога.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Râmakrishna: His Life and Sayings (1898), Saying 297 (compare 225).
Ramakrishna's saying as Max Müller prints it (no. 297), without the tigers: 'As the rain-water falling upon the roof of a house flows down to the ground through spouts grotesquely shaped like the tiger's head, thus seeming to come out of tigers' mouths, while in reality it descends from the sky; even so are the holy instructions that come out of the mouths of godly men, which seem to be uttered by those men themselves, while in reality they proceed from the throne of God.' Tolstoy keeps the image and the sense; the spouts are plain gutters («по желобам»), and 'the throne of God' is «от бога» (from God). The Circle repeats word for word Tolstoy's Thoughts of Wise Men (1903), 19 September, one of the 22 days he sent late, whose Ramakrishna the Jubilee commentary (vol. 40) says he translated from the German journal Theosophischer Wegweiser (1902-1903); that journal was not found online, so the cuts may be the German translator's. Saying 225 is a variant (the spouts shaped like a tiger, a cow, or a bull). Ramakrishna taught in Bengali; the Bengali was not traced. Tolstoy used the saying again, shortened, in «Изречения мыслителей разных стран и разных веков» (Jubilee vol. 40), signed «По Рамакришне».
3. Ставить свои духовные силы вне зависимости от силы божеской — это, по учению Лао-Тсе, всё равно что верить, что мех не есть прибор, лишь пропускающий через себя воздух, а самостоятельный источник, сам из себя его производящий, и что мех мог бы дуть и в безвоздушном пространстве.
3. To hold one’s spiritual powers independent of the divine power is, by the teaching of Lao-Tzu, the same as believing that a bellows is not an instrument that merely lets the air pass through it, but an independent source that produces the air out of itself, and that a bellows could blow even in airless space.
4. Я испытываю с особенной силой то, что человек во всем том, что он делает или может делать прекрасного, великого и доброго, есть только орудие чего-то или кого-то высшего его. Это чувство есть вера. Человек верующий присутствует с трепетом священной радости при этих совершающихся чрез него, а не от него чудесах, которые происходят в нем. Он отдает им в распоряжение свою волю, стараясь почтительно стереться, ради того, чтобы как можно меньше извратить высшее дело этой силы, которая на время пользуется им для исполнения своего дела. Он обезличивается и уничтожается; он чувствует, что его «я» должно исчезнуть, когда говорит святой дух, когда действует бог. Так пророк слышит призыв, так молодая мать чувствует, как двигается плод в ее утробе. До тех пор, пока мы чувствуем свое «я», мы ограничены, себялюбивы, пленники: когда же мы в согласии с жизнью мира отзываемся на голос бога, наше «я» исчезает.
4. I feel with particular force that man, in all that he does or can do that is beautiful, great, and good, is only the instrument of something or someone higher than himself. This feeling is faith. The believer is present, with a trembling of sacred joy, at these miracles that are worked through him, and not from him, and that take place within him. He puts his will at their disposal, trying reverently to efface himself, so as to distort as little as possible the higher work of this power, which for a time is using him to do its work. He becomes impersonal and annihilates himself; he feels that his “I” must vanish when the Holy Spirit speaks, when God acts. So the prophet hears the call; so a young mother feels the child stir in her womb. As long as we feel our “I,” we are limited, self-loving, captives; but when, in harmony with the life of the world, we respond to the voice of God, our “I” vanishes.
From Fragments d'un journal intime · reworded by Tolstoy .
What changed“Religion” becomes “faith,” man as “the organ and the vehicle” of something higher becomes its “instrument,” and harmony “with the universal order,” vibrating “in unison with God,” becomes harmony “with the life of the world,” responding “to the voice of God.”
Original · FrenchJ'éprouve avec intensité que l'homme, dans tout ce qu'il fait ou peut faire de beau, de grand, de bon, n'est que l'organe et le véhicule de quelque chose ou de quelqu'un de plus haut que lui.
Ce sentiment est religion. L'homme religieux assiste avec un tremblement de joie sacrée à ces phénomènes dont il est l'intermédiaire sans en être l'origine, dont il est le théâtre sans en être l'auteur, …
Il s'impersonnalise, il s'anéantit par admiration. Son moi doit disparaître quand c'est le Saint-Esprit qui parle, quand c'est Dieu qui agit.
Tant que nous sentons notre moi, nous sommes limités, égoïstes, captifs ; quand nous sommes d'accord avec l'ordre universel, quand nous vibrons à l'unisson avec Dieu, notre moi s'évanouit.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885I feel most strongly that man, in all that he does or can do which is beautiful, great, or good is but the organ and the vehicle of something or some one higher than himself. This feeling is religion.
Self must perforce disappear when it is the Holy Spirit who speaks, when it is God who acts.
So long as we are conscious of self we are limited, selfish, held in bondage; when we are in harmony with the universal order, when we vibrate in unison with God, self disappears.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 5 avril 1877 (5th ed., Geneva 1887, t. II, pp. 226–227); Ward's translation, April 5, 1877.
One paragraph of the entry for 5 April 1877, translated with cuts and several changes of word. Amiel's man is 'l'organe et le véhicule' (the organ and the vehicle) of something higher; in the Russian he is «орудие» (the instrument). 'Ce sentiment est religion' (this feeling is religion) becomes «Это чувство есть вера» (this feeling is faith), and 'l'homme religieux' «Человек верующий» (the believing man). The 'phénomènes' of which man is 'l'intermédiaire sans en être l'origine' (the intermediary, not the origin) become «совершающихся чрез него, а не от него чудесах» (wonders done through him, not from him), and 'le théâtre sans en être l'auteur, ou plutôt sans en être le poète' becomes «которые происходят в нем» (which take place in him). 'Il leur prête sa voix, sa main, sa volonté, son concours' (he lends them his voice, his hand, his will, his help) is reduced to «Он отдает им в распоряжение свою волю» (he puts his will at their disposal); 'l'œuvre supérieure du génie' (the higher work of the genius) becomes «высшее дело этой силы» (the higher work of this power); 'il s'anéantit par admiration' loses 'par admiration'. Of Amiel's three images (the prophet, the young mother, the preacher) the preacher is dropped. Amiel's close, 'quand nous sommes d'accord avec l'ordre universel, quand nous vibrons à l'unisson avec Dieu' (when we are in accord with the universal order, when we vibrate in unison with God), becomes «когда же мы в согласии с жизнью мира отзываемся на голос бога» (when, in accord with the life of the world, we answer the voice of God). The 1887 text reads 'isent remuer' for 'sent remuer' (an OCR slip), so that sentence is not quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
5. Если мы только на один миг отрешимся от своего маленького «я», не будем замышлять злого, будем только чистым стеклом, отражающим лучи, — чего только мы не отразим! Всё мироздание развернется в лучезарном блеске вокруг нас.
5. If for a single moment we detach ourselves from our little “I,” plan no evil, and are only a clean glass reflecting the rays — what will we not reflect! The whole universe will unfold in radiant splendor around us.
From Letter to Harrison Blake, Concord, 3 April 1850 · close to the original .
Thoreau’s own wordsIf for a moment we make way with our petty selves, wish no ill to anything, apprehend no ill, cease to be but as the crystal which reflects a ray,--what shall we not reflect!
What a universe will appear crystallized and radiant around us!
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; first printed in Letters to Various Persons, 1865), The letter's middle, after 'I say, God. I am not sure that that is the name. You will know whom I mean.'.
Close, with small changes. 'Make way with our petty selves' becomes 'renounce our little "I"' (отрешимся от своего маленького «я»); Thoreau's two clauses 'wish no ill to anything, apprehend no ill' become one, 'do not plot evil' (не будем замышлять злого), so fearing no ill drops out; 'the crystal which reflects a ray' becomes 'clear glass reflecting rays' (чистым стеклом, отражающим лучи). 'What shall we not reflect!' is kept (чего только мы не отразим!), and 'What a universe will appear crystallized and radiant around us!' becomes 'The whole universe will unfold in radiant splendour around us' (Всё мироздание развернется в лучезарном блеске вокруг нас). The sentence is not in the calendar 'Every Day with Thoreau' in The Coming Day for 1898, the route of April's five Thoreau thoughts and three of July's (all twelve issues, saved, searched); Tolstoy's route was not found. The Jubilee list of sources also names a Russian selection, «Философия естественной жизни» (Posrednik, 1903), not looked for. No printable.
6. Истинная мудрость учит нас тому, что основы мыслей всякого человека живут в его более скромных братьях и что те свойства, которые выказывает ученый в своих глубочайших открытиях, совершенно те же самые, как и те, которые обыкновенный человек употребляет в своих ежедневных жизненных трудах.
Истинное понимание великих людей состоит в том, что они только примеры и проявления нашей общей природы, показывающие то, что свойственно всем душам, хотя оно и раскрывается еще лишь в немногих. Свет, исходящий от них, есть не что иное, как слабое откровение той силы, которая таится в каждом человеческом существе. Они не диво, не чудо, но естественное развитие человеческой души.
6. True wisdom teaches us that the foundations of every man’s thoughts live in his humbler brothers, and that the qualities a scholar displays in his deepest discoveries are exactly the same as those an ordinary man uses in his daily labors of life.
The true understanding of great men lies in this: that they are only examples and manifestations of our common nature, showing what is proper to all souls, though as yet it has unfolded in only a few. The light that comes from them is nothing other than a faint revelation of the power that lies hidden in every human being. They are not a marvel, not a miracle, but the natural development of the human soul.
From “World’s Advance Thought” [Channing].
From Honor Due to All Men · reworded by Tolstoy .
What changedThe thoughts of “the man of genius,” whose elements exist in “his humbler brethren,” become the thoughts of “every man,” so the contrast of genius with common men is lost; “A true philosophy of the mind,” the journal’s words, becomes “True wisdom.”
What Tolstoy read · The World's Advance-Thought and the Universal RepublicA true philosophy of the mind is beneficial because "it teaches us that the elements of the greatest thoughts of the man of genius exist in his humbler brethren; …
The true view of great men is, that they are only examples and manifestations of our common nature, showing what belongs to all souls, though unfolded yet in only a few.
They are not prodigies-- not miracles; but natural developments of the human soul.
Source text: iapsop.comFrom “World’s Advance Thought”’s own wordsThe true view of great men is, that they are only examples and manifestations of our common nature, showing what belongs to all souls, though unfolded as yet only in a few. The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being. They are not prodigies, not miracles, but natural developments of the human soul.
… of the man of genius exist in his humbler brethren, and that the faculties which the scientific exert in the profoundest discoveries are precisely the same with those which common men employ in the daily labors of life.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Honor Due to All Men (sermon on 1 Peter 2:17), Two passages about a page apart, the later one first; The Works of William E. Channing (Boston: American Unitarian Association, 1890), pp. 68–69.
Channing's words, which Mallory's journal printed in its September 1904 number as an unsigned paragraph: 'A true philosophy of the mind is beneficial because "it teaches us that ..."', with Channing's two passages joined by asterisks and set in the reverse of the sermon's order (What Tolstoy read). Tolstoy follows the journal's order. The Jubilee editors supplied the signature: the printed editions of the Circle have none (vol. 42, the list of corrected signatures, «1 июля, 6»: «Подписи нет», corrected to «Из «Передовой мысли мира»»). July 1's other journal entry (7-1.7) is in the same number, p. 122. Changed in one place: 'the elements of the greatest thoughts of the man of genius exist in his humbler brethren' becomes 'the foundations of the thoughts of every man live in his humbler brothers' (основы мыслей всякого человека живут в его более скромных братьях): Channing's 'man of genius' becomes 'every man' and 'greatest' is gone, so the contrast of genius with common men is lost from the first clause. 'A true philosophy of the mind' (the journal's paraphrase of Channing's 'the philosophy of mind') becomes 'True wisdom' (Истинная мудрость). The rest is close: 'the faculties which the scientific exert in the profoundest discoveries' are 'the qualities which the scholar shows in his deepest discoveries'; 'The light which shines from them is, after all, but a faint revelation of the power which is treasured up in every human being'; 'They are not prodigies, not miracles, but natural developments of the human soul' (Они не диво, не чудо, но естественное развитие человеческой души). The attribution is correct as to the route; the author is Channing. No printable, for the change in the first sentence.
7. Истинное дело человека на земле в том, чтобы держать свое существо в согласии с вечным; тогда только всемогущая сила любви и разума может изливаться через него, как через чистый канал.
7. The true work of man on earth is to keep his being in harmony with the eternal; only then can the almighty power of love and reason pour out through him, as through a clean channel.
From “World’s Advance Thought”.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changedKeeping one’s being “in tune with the Infinite” becomes keeping it “in harmony with the eternal,” “Love and Wisdom” become “love and reason,” and “then” becomes “only then,” so the harmony becomes the one condition.
From “World’s Advance Thought”’s own wordsThe real work of the individual on earth is to keep his being in tune with the Infinite-- to keep it at peace with himself and all lifethen the almighty power of Love and Wisdom can flow through him as a pure channel of Deiflc expression.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 122, in the editor's section 'The Universal Republic', a column of unsigned paragraphs.
Shortened and reworded. 'The real work of the individual on earth is to keep his being in tune with the Infinite' becomes 'The true work of man on earth is to keep his being in harmony with the eternal' (в согласии с вечным); 'to keep it at peace with himself and all life' is left out; 'then the almighty power of Love and Wisdom can flow through him as a pure channel of Deific expression' becomes 'then only can the almighty power of love and reason pour through him, as through a pure channel': 'only' is added, Wisdom becomes reason (разума), and 'of Deific expression' is left out (the scan reads 'Deiflc', and runs 'life' and 'then' together). The column is unsigned; it stands in the section Mallory edited, three pages after the paragraph Tolstoy took for 7-1.6. No printable, for the cuts and changes.
8. Жизнь дана нам, как ребенок дан няньке, чтобы возрастить его. Это самое говорит притча о талантах (Мф. 24, 14—30).
8. Life is given to us as a child is given to a nurse, to bring it up. The parable of the talents says this very thing (Matthew 24:14–30).
Translation note. The parable of the talents is Matthew 25:14–30; the chapter is given here as printed.
Держи себя в чистоте от зла с тем, чтобы сила божия могла проходить через тебя. В этом прохождении силы божией — великое благо.
Keep yourself clean of evil, so that the power of God can pass through you. In this passing of God’s power through you lies a great good.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/1