26Julyиюля · 26-е июля
Во всякой вере истинно только то, что духовно.
In every faith only what is spiritual is true.
1. Иисус не говорит самарянам: оставьте ваши верования, ваши предания для еврейских; он не говорит евреям: присоединяйтесь к самарянам; но он говорит самарянам и евреям: вы одинаково заблуждаетесь. Бог есть дух, и вера в него только внутренняя, не связанная ни с местом, ни с какой-либо внешней формой. Важен не храм и не служение в храме. Важен не Гаризим или Иерусалим. Настанет время и настало уже, когда будут поклоняться отцу не в Гаризиме, не в Иерусалиме, но когда истинные поклонники будут поклоняться отцу в духе и истине, ибо таких поклонников отец ищет себе.
Он их искал во времена Иерусалима. Он их ищет еще и теперь. Когда же он найдет их? Когда всякий, наскучив черпать из источников, которые не утоляют, скажет Иисусу: «Господи, дай мне этой воды, чтобы мне не иметь жажды и не приходить черпать сюда!»
1. Jesus does not say to the Samaritans: Leave your beliefs, your traditions, for those of the Jews; he does not say to the Jews: Join the Samaritans; but he says to the Samaritans and to the Jews: You are equally in error. God is spirit, and faith in him is inward only, bound neither to a place nor to any outward form. What matters is not the temple, nor the service in the temple. What matters is not Gerizim or Jerusalem. The time will come, and has come already, when the Father will be worshiped neither on Gerizim nor in Jerusalem, but when the true worshipers will worship the Father in spirit and truth, for the Father seeks such worshipers for himself.
He sought them in the days of Jerusalem. He seeks them still, even now. When will he find them? When everyone, weary of drawing from springs that do not quench thirst, says to Jesus: “Lord, give me this water, so that I may not thirst, nor come here to draw!”
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · close to the original .
Original · FrenchJésus, donc, ne dit point aux Samaritains : Quittez vos opinions, vos traditions pour celles des Juifs ; il ne dit point aux Juifs : Rangez-vous à celles des Samaritains ; mais il dit aux Samaritains et aux Juifs : Vous errez également.
Dieu est esprit, et son culte, tout intérieur, n'est attaché à aucun lieu, à aucune forme particulière. Qu'importe le temple et les cérémonies du temple? Qu'importe Garizim ou Jérusalem?
Il les cherchoit au temps de Jésus, il les cherche encore. Quand donc les trouvera-t-il?
Quand de tous les points de la terre les nations, fatiguées de marcher sous le soleil à travers tant de régions stériles, viendront-elles ensemble se reposer au puits de Jacob ?
Source text: archive.orgTolstoy’s own version · На каждый деньКогда со всех концов земли измученные народы придут все вместе отдохнуть у колодцев Иисуса.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after John, chapter IV (Paris, 1846, second edition, pp. 535–537).
The second half of the reflection on John IV (the woman of Samaria), translated closely, without its last sentence (the nations, weary of barren lands, resting together at Jacob's well). Two words change: 'son culte, tout intérieur' (his worship, wholly inward) becomes «вера в него только внутренняя» (faith in him is only inward), and 'Il les cherchoit au temps de Jésus' (he sought them in the time of Jesus) becomes «Он их искал во времена Иерусалима» (in the times of Jerusalem). Tolstoy kept the last sentence in На каждый день, with «у колодцев Иисуса» (at the wells of Jesus) for Jacob's well, and printed a shorter version in The Path of Life (chapter I «О вере», § VI, no. 5). No English translation of Lamennais's Évangiles was found.
Translation note. Gerizim is the Samaritans’ holy mountain (John 4:20). The closing words are the Samaritan woman’s (John 4:15); the KJV has “Sir, give me this water, that I thirst not, neither come hither to draw.”
2. Христос пришел для того, чтобы открыть, что вечное не есть будущее, но только невидимое, — что вечность не есть тот океан, в который люди сносятся рекой времени, но что она вокруг них теперь и что их жизни только в той мере действительны, в какой они чувствуют ее присутствие. Он пришел, чтобы научить их, что бог не есть случайная какая-то отвлеченность, бесконечно отделенная от них в далеком небе, но что он — отец, в котором они живут, движутся и существуют, и что служение, которое он любит, не состоит в торжественном исполнении обрядов церкви, но в милосердии, справедливости, смирении и любви.
2. Christ came to reveal that the eternal is not the future, but only the unseen — that eternity is not that ocean into which people are swept by the river of time, but that it is around them now, and that their lives are real only in the measure in which they feel its presence. He came to teach them that God is not some chance abstraction, infinitely removed from them in a distant heaven, but that he is a Father, in whom they live, and move, and have their being, and that the service he loves consists not in the solemn performance of the rites of the church, but in mercy, justice, humility, and love.
From The Life of Christ · reworded by Tolstoy .
What changed“Ritual and sacrifice, … pompous scrupulosity and censorious orthodoxy” become one phrase, “the solemn performance of the rites of the church,” and “no dim abstraction” becomes “not some chance abstraction.”
What Tolstoy read · Suggestive Thoughts on Religious Subjects, compiled by Henry SouthgateHe came to reveal that the Eternal was not the Future, but only the …
… and that their lives were only real in so Ear as they fell its presenoe.
… infinitely separateil from them in the far-off heaven …
Source text: archive.orgFarrar’s own wordsHe came to reveal that the Eternal was not the Future, but only the Unseen; that Eternity was no ocean whither men were being swept by the river of Time, but was around them now, and that their lives were only real in so far as they felt its reality and its presence.
He came to teach that God was no dim abstraction, infinitely separated from them in the faroff blue, but that He was the Father in whom they lived, and moved, and had their being ; and that the service which He loved was not ritual and sacrifice, not pompous scrupulosity and censorious orthodoxy, but mercy and justice, humility and love.
Source text: archive.orgTolstoy’s own version · На каждый деньХристос пришел для того, чтобы открыть, что вечное не есть будущее, но только невидимое, — что вечность не есть тот океан, в который люди сносятся рекой времени, но что она вокруг них теперь …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Life of Christ (1874), ch. XII, The Scene of the Ministry, On Christ's first stay in Capernaum; New York: E. P. Dutton, [1883], p. 83.
Close in its first half, changed at the end. Tolstoy read the passage in Southgate's Suggestive Thoughts (What Tolstoy read), whose text differs in two places from the saved printing of the book (New York, [1883]), and Tolstoy has Southgate's readings: 'only real in so far as they felt its presence' (the book: 'its reality and its presence'), Tolstoy's 'feel its presence' (чувствуют ее присутствие), and 'infinitely separated from them in the far-off heaven' (the book: 'in the far-off blue'), Tolstoy's 'in the far-off heaven' (в далеком небе). Changes: Southgate's first sentence, 'Christ came not to revolutionise, but to ennoble and to sanctify', is left out, so Tolstoy's opens 'Christ came to reveal'; 'God was no dim abstraction' becomes 'God is not some accidental abstraction' (случайная какая-то отвлеченность, dim becoming accidental); and 'the service which He loved was not ritual and sacrifice, not pompous scrupulosity and censorious orthodoxy, but mercy and justice, humility and love' becomes 'the service which he loves consists not in the solemn performance of the rites of the church, but in mercy, justice, humility and love': ritual, sacrifice, pompous scrupulosity, and censorious orthodoxy become one phrase about the church's rites. Tolstoy reprinted the thought in «На каждый день» (1 May; Tolstoy's other version). No printable.
Translation note. “In whom they live, and move, and have their being” echoes Paul at Athens (Acts 17:28).
3. Бог есть дух, и поклоняться ему надо в духе и истине.
3. God is spirit, and he must be worshiped in spirit and truth.
From John · close to the original .
The Russian Bible (Synodal translation)Бог есть дух, и поклоняющиеся Ему должны поклоняться в духе и истине.
Source text: ru.wikisource.orgIn English · King James Version, 1611God is a Spirit: and they that worship him must worship him in spirit and in truth.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. John, 4:24.
The Synodal text, with «поклоняться ему надо» (one must worship him) for «поклоняющиеся Ему должны поклоняться» (those who worship him must worship): Tolstoy makes the worshippers' duty a general rule. The sense is kept.
Translation note. Tolstoy’s wording. The KJV has “God is a Spirit: and they that worship him must worship him in spirit and in truth.”
4. Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца.
При отсутствии внутреннего ведения не хвались словесным почитанием божества.
Ложна та вера, которая говорит, что выгодно отказаться от настоящей жизни: разве не очевидно, что вечная жизнь начинается в этой жизни.
Человек, достигший совершенства, не делает различия между душою и всемирной природой, между собою и другим человеком.
Только тот из сынов человеческих заслуживает название святого, кто сознает бога в своем сердце. Познай сам себя — и ты станешь божеством.
Не зная того, что начало жизни сейчас существует в твоем духе, зачем ты ищешь его, воображая, что его можно найти в другом месте? Кто поступает так, подобен человеку, который зажигает светильник при свете солнца.
4. A religion that consists in postures and movements of the body is lower even than the exercises of a wrestler.
Without inner knowledge, do not boast of honoring the deity with words.
False is the faith that says it is profitable to renounce the present life: surely it is plain that eternal life begins in this life.
The man who has attained perfection makes no distinction between the soul and universal nature, between himself and another man.
Only he among the sons of men deserves the name of holy who is conscious of God in his heart. Know yourself — and you will become a deity.
Not knowing that the principle of life exists now in your spirit, why do you seek it, imagining that it can be found elsewhere? Whoever does so is like a man who lights a lamp in the light of the sun.
The Indian Vamana Purana [Vemana].
From Verses of Vemana · reworded by Tolstoy .
What changedThat “the living principle exists in your own body,” as Vemana and Brown have it, becomes that “the principle of life exists now in your spirit,” and the religion of postures, “just one straw inferior to the exercises of the wrestler” (Conway: “just a little inferior”), becomes “lower even than the exercises of a wrestler”; “the mind” becomes “the soul,” and “day and night” drop out.
What Tolstoy read · The Sacred Anthology… is just a little inferior to the exercises of the wrestler.
In the absence of inward vision boast not of oral divinity.
The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
Ye are like one who while the sun shines shall search with a lamp.
Source text: archive.orgOriginal · teనీవు నిన్నె'రుంగ, నీవె, పో, శివుడవు.
జెట్టి సాము కన్న చింతా'కు తక్కువ.
ఇహము లోన బరమునె' సగుట గానరో.
భానుడుండ, దివ్వె బట్టి వెదుక రీతి.
Source text: te.wikisource.orgIn English · C. P. Brown, 182944. The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
198. Religion that consists in contriving various postures and twisting the limbs is just one straw inferior to the exercises of the wrestler.
204. False is the creed of those who hold that it is profitable to renounce the present life: cannot ye see that eternal existence commences in this life.
… ye are like one who, while the sun shines, should search with a lamp.
Source text: te.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Verses of Vemana, Brown, Book III, vv. 198, 200, 204, 44, 46, 210 (Conway's order); Conway (1874), no. CCXXVIII, Formalism, p. 151.
Conway's 'Formalism', nine of C. P. Brown's verses of the Telugu poet Vemana (Book III, 175, 198, 200, 215, 204, 42, 44, 46, 210; 200 and 215 shortened), which Tolstoy takes in order, leaving out three sentences: the opening on the Sanyasis' red robes and shaven heads (175), 'All acts performed under a false guise are paths leading to death', and 'No man in the world considers truly who he is; alas! he cannot know his whole nature. How shall man learn to know himself?' He changes four things. 'Religion which consists in postures of the limbs, is just a little inferior to the exercises of the wrestler' becomes «Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца» (religion consisting in positions and movements of the body is lower even than a wrestler's exercises; Brown: 'just one straw inferior'). 'Draws no distinctions between day and night, the mind and universal nature, or himself and another man' loses 'day and night' and makes the mind «душою» (the soul). 'Merits the title of Yogi (saint)' is «заслуживает название святого» (merits the name of saint). 'Ignorant that the living principle exists in your own body' becomes «Не зная того, что начало жизни сейчас существует в твоем духе» (not knowing that the source of life exists now in your spirit): Vemana and Brown say 'body' (తనువు), Tolstoy says 'spirit'. In the last line Conway's searcher with a lamp in sunshine becomes one who lights a lamp in the light of the sun. The Jubilee editors' «Вамана Пурана» is their reading of the early printings' garbled name, as for 3-5.2 and 4-22.4; the verses are Vemana's, as Conway's margin says. Not in Thoughts of Wise Men (1903).
5. Нельзя сказать, чтобы для спасения души было безусловно необходимо признавать Христа во плоти; но для спасения души безусловно необходимо признавать сына божия, т. е. ту вечную мудрость божию, которая проявляется во всех вещах и преимущественно в душе человека и более всего проявилась в Иисусе Христе. Без этой мудрости никто не может достигнуть состояния блаженства, потому что она одна указывает, что истинно и что ложно, что добро и что зло.
5. It cannot be said that for the salvation of the soul it is absolutely necessary to acknowledge Christ in the flesh; but for the salvation of the soul it is absolutely necessary to acknowledge the Son of God, that is, that eternal wisdom of God which is manifested in all things, and chiefly in the soul of man, and was manifested most of all in Jesus Christ. Without this wisdom no one can attain the state of blessedness, for it alone shows what is true and what is false, what is good and what is evil.
From Letter to Henry Oldenburg, late 1675 · reworded by Tolstoy .
What changedSpinoza’s guarded “the case is far otherwise” becomes “it is absolutely necessary to acknowledge the Son of God,” “to know Christ” becomes “to acknowledge Christ,” and salvation becomes “the salvation of the soul.”
Original · LatinDenique, ut de tertio etiam capite mentem meam clarius aperiam, dico, ad salutem non esse omnino necesse , Christum secundum carnem noscere ; sed de aeterno illo filio Dei, hoc est, Dei aeterna sapientia , quae sese in omnibus rebus, et maxime in mente humana, et omnium maxime in Christo lesu manifestavit, longe aliter sentiendum.
Nam nemo absque hac ad statum beatitudinis potest pervenire , utpote quae sola docet , quid verum et falsum , bonum …
Source text: archive.orgIn English · R. H. M. Elwes, 1884I do not think it necessary for salvation to know Christ according to the flesh : but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far other wise.
For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or lalse, good or evil.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Henry Oldenburg, late 1675 (Ep. 73 in Van Vloten and Land's numbering), Opera quae supersunt omnia, ed. C. H. Bruder, vol. II (Leipzig, 1844), Ep. XXI, pp. 195–196; Elwes, The Chief Works, vol. II, Letter XXI (LXXIII).
Spinoza's answer to Oldenburg's third question, its two sentences kept with one turn made stronger. Spinoza: “dico, ad salutem non esse omnino necesse, Christum secundum carnem noscere; sed de aeterno illo filio Dei … longe aliter sentiendum” (I say it is not altogether necessary for salvation to know Christ according to the flesh; but of that eternal son of God … one must think far otherwise). Tolstoy: «Нельзя сказать, чтобы для спасения души было безусловно необходимо признавать Христа во плоти; но для спасения души безусловно необходимо признавать сына божия» (one cannot say it is absolutely necessary for the soul's salvation to recognize Christ in the flesh; but for the soul's salvation it is absolutely necessary to recognize the son of God): Spinoza's guarded “far otherwise” becomes “absolutely necessary”, “noscere” (to know) becomes «признавать» (to recognize), and salvation becomes the soul's. Kept: the son of God is God's eternal wisdom, which has shown itself in all things, chiefly in the human mind («в душе человека», in the soul of man), and most of all in Jesus Christ; without it no one can reach the state of blessedness, since it alone teaches what is true and false, good and evil. Tolstoy has the wisdom «проявляется» (shows itself) in all things and «проявилась» (showed itself) in Jesus, where Spinoza has one past tense, “manifestavit”. Bruder's text crosses a page and a footnote after “bonum”, so the second excerpt stops there; its OCR reads “lesu” for “Iesu”. Elwes's English is from the 1898 reprint of his second edition (first edition 1884); its OCR reads “lalse” for “false”. How Tolstoy read Spinoza was not found.
Не бойся откидывать от своей веры всё телесное, всё видимое, осязаемое. Чем больше ты очистишь духовное ядро твоей веры, тем тверже она будет для тебя.
Do not be afraid to cast off from your faith everything bodily, everything visible and tangible. The more you purify the spiritual kernel of your faith, the firmer it will be for you.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/26