28Julyиюля · 28-е июля
Совершенствованию всегда предшествует покаяние. Плохо, если человек считает себя или свой народ не нуждающимся в покаянии.
Perfecting is always preceded by repentance. It is bad when we consider ourselves, or our nation, to have no need of repentance.
1. Опасно отыскивать причину зла вне нас. Покаяние при этом становится невозможным.
1. It is dangerous to look for the cause of evil outside ourselves. Repentance then becomes impossible.
Source not found yet .
Related · Notes on Psalm LI, preached 12 January 1851, in Sermons preached at Brighton, Second Ser…It is hard to believe the sin we do our own. One lays the blame on circumstances : another on those who tempted : a third on Adam, Satan, or his own nature, as if it were not himself.
No source of evil suggested or conceived but his own guilty will …
Source text: archive.orgDetails
Not found yet.
Not found. The Jubilee name index identifies «Робертсон Фредерик (1816—1853) — английский богослов и проповедник», vol. 41, p. 533. The nearest place found is in Robertson's notes on the penitential Psalm 51 (Related): men lay the blame on circumstances, on their tempters, on Adam, Satan, or their own nature, while David suggests 'no source of evil' but his own will. It has the thought of Tolstoy's first sentence ('It is dangerous to look for the cause of evil outside ourselves') and nothing of the second ('Repentance then becomes impossible'), and no sentence there is close enough to be the source.
Searched: Robertson's Sermons preached at Brighton, all four series (London: King, 1875 printings on archive.org, and Gutenberg's third series), Expository Lectures on Corinthians, Notes on Genesis, The Human Race and Other Sermons, Thoughts on God and Man, and Robertson's Living Thoughts (1881), for 'out of ourselves', 'outside ourselves', 'without us', 'cause of evil', 'cause of sin', 'source of evil', 'lay the blame', 'circumstances', 'dangerous', and 'repentance' with 'impossible'; Coit's The Message of Man (whose Robertson verses are on other subjects), Southgate's two anthologies, Tileston, and The World's Advance-Thought (68 issues, 1897–1907); web searches for the English wording; Jubilee vols. 40, 43 and 45. Only the second series is saved.
2. Жить следует так, чтобы можно было злейшему врагу доверить всё, что у тебя на душе.
2. You should live so that you could entrust all that is in your soul to your worst enemy.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
What changedSeneca’s concession, which leads into sharing every care with a friend, becomes a maxim without the friend: to trust “your own self with nothing which you could not entrust even to your enemy” becomes to live so that “you could entrust all that is in your soul to your worst enemy.”
Original · LatinTu quidem ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis; sed quia interveniunt quaedam quae consuetudo fecit arcana, cum amico omnes curas, omnes cogitationes tuas misce.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb, 1917), 1917As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 3.3.
Seneca to Lucilius, on friendship: "although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy" (ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis), yet share all your cares and thoughts with a friend. Tolstoy keeps the rule and drops the friend it introduces. He changes "trust your own self with nothing which you could not entrust even to your enemy" (have no secret you could not let an enemy know) into «чтобы можно было злейшему врагу доверить всё, что у тебя на душе» (so that you could entrust to your worst enemy all that is in your soul), and adds «злейшему» (worst). The line is not in Ramage's Latin Authors (searched: "inimico"); Tolstoy's intermediary was not found.
3. Не сознаваться в своих проступках — значит увеличивать их.
3. Not to admit our misdeeds is to increase them.
Translation note. The Russian italic is broken only at the dash; it is set here as one span.
4. Если человек несчастен, то что следует ему прежде всего делать? Жаловаться на того или другого человека, на то или другое обстоятельство? Наполнять весь мир сетованиями и упреками? Конечно, нет. Все проповедники нравственности советуют никого не винить, кроме себя одного. Несчастный должен прежде всего признать, что он потому и несчастен, что был неразумен. Если бы он был верен природе и ее законам, то природа с ее неизменными законами дала бы ему благо и счастье; но он не следовал законам природы, и она, истощив свое терпение, оставляет его без утешений и говорит ему: не этим, а иным путем достигнешь ты благополучия; этот путь, как ты сам видишь, ведет только к злополучию: брось его. Все учителя нравственности советуют человеку, раскаявшись, сказать себе: «Да, я не был достаточно разумен, я отступил от законов божиих и последовал мнимым, ложным законам, — законам дьявола. Поэтому-то я и дошел до этого состояния».
4. If a man is unhappy, what ought he to do first of all? Complain of this man or that, of this circumstance or that? Fill the whole world with laments and reproaches? Certainly not. All preachers of morality advise blaming no one but oneself alone. The unhappy man must first of all acknowledge that he is unhappy precisely because he has not been reasonable. Had he been true to nature and her laws, nature with her unchanging laws would have given him good and happiness; but he did not follow the laws of nature, and she, her patience exhausted, leaves him without consolation and says to him: Not by this path but by another will you reach good fortune; this path, as you see for yourself, leads only to ill fortune: abandon it. All teachers of morality advise a man, having repented, to say to himself: “Yes, I was not reasonable enough; I departed from the laws of God and followed imaginary, false laws — the laws of the devil. That is why I have come to this state.”
From Past and Present · shortened by Tolstoy .
Carlyle’s own wordsWhen an individual is miserable, what does it most of all behove him to do?
All moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
Had he faithfully followed Nature and her Laws, Nature, ever true to her Laws, would have yielded fruit and increase and felicity to him: but he has followed other than Nature's Laws; and now Nature, her patience with him being ended, leaves him desolate; answers with very emphatic significance to him: No. Not by this road, my son; by another road shalt thou attain well-being: this, thou perceivest is the road to ill-being; quit this!
So do all moralists advise: that the man penitently say to himself first of all, Behold I was not wise enough; I quitted the laws of Fact, which are also called the Laws of God, and mistook for them the laws of Sham and Semblance, which are called the Devil's Laws; therefore am I here!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V, Aristocracy of Talent, The chapter's opening paragraph.
Close, with small cuts that touch Carlyle's sense in one place. 'I quitted the laws of Fact, which are also called the Laws of God, and mistook for them the laws of Sham and Semblance, which are called the Devil's Laws' becomes 'I departed from God's laws and followed imagined, false laws, the devil's laws': the laws of Fact, which Carlyle makes one with the Laws of God, are gone. Also left out: 'and the street' after 'To fill the world', 'Not so at all; the reverse of so' (Tolstoy: 'Of course not'), and 'No' and 'my son' in Nature's answer. 'would have yielded fruit and increase and felicity to him' becomes 'would have given him good and happiness'; 'leaves him desolate' becomes 'leaves him without consolations'. Carlyle's paragraph goes on to nations; Tolstoy stops with the man. The Jubilee list of sources names L. P. Nikiforov's Russian Carlyle, «Загадка сфинкса» (Moscow, 1900), a title taken from Past and Present, Book I, ch. II; it was not found online. No printable, for the cuts.
5. Тяжело у меня на душе. Во всю свою долгую жизнь никого не сделал я счастливым: ни своих друзей, ни семьи, ни даже самого себя. Много-много наделал я зла... Я был виновником трех больших войн. Из-за меня погибло более 800 000 людей на полях сражений; их теперь оплакивают матери, братья, вдовы... И всё это стоит между мною и богом.
5. My heart is heavy. In all my long life I have made no one happy: not my friends, not my family, not even myself. I have done much, much evil… I was the cause of three great wars. Because of me more than 800,000 people perished on the fields of battle; they are mourned now by mothers, brothers, widows… And all this stands between me and God.
From Words of Bismarck's at Varzin, 21 October 1877, recorded by Moritz Busch in Unser Reichs… · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe changes, the evil done, “more than 800,000” dead for “eighty thousand,” and “all this stands between me and God” for “That matter, however, I have settled with God,” are already in D. P. Makovitsky’s Russian record of Bismarck’s words, read to Tolstoy in January 1905, which the Circle follows with small changes.
What Tolstoy read · Д. П. Маковицкий, «Яснополянские записки», вып. 1, стр. 75, as quoted in the Jubilee com…Тяжело у меня на душе. Во всю свою долгую жизнь никого не сделал я счастливым: ни своих друзей, ни семьи, ни даже себя самого. Много, много наделал я зла... Я был виновником трех больших войн, из-за меня погибло более 800 000 людей на полях сражения; их теперь оплакивают матери, братья, сестры, вдовы... И всё это стоит между мною и богом …
Source text: tolstoy.ruIn English · William Beatty-Kingston, 1884He had never made anybody happy thereby, he said ; not himself, nor his family, nor any one else.
But for me, three great wars would not have been fought; eighty thousand men would not have perished ; parents, brothers, sisters, and widows would not be bereaved and plunged into mourning . . .
That matter, however, I have settled with God.
Source text: archive.orgRelated · Moritz Busch, Bismarck: Some Secret Pages of His HistoryHe had made no one happy thereby, neither himself, nor his family, nor others.
But for me three great wars would not have taken place, eighty thousand men would not have been killed and would not now be mourned by parents, brothers, sisters, and widows."
I have settled that with God, however.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Words of Bismarck's at Varzin, 21 October 1877, recorded by Moritz Busch in Unser Reichskanzler (Leipzig, 1884), in W. Beatty-Kingston's English, Our Chancellor (1884), Busch, Unser Reichskanzler (Leipzig, 1884), vol. I, pp. 115–116; Our Chancellor (London, 1884), vol. I, p. 114; Busch, Bismarck: Some Secret Pages of His History (London, 1898), vol. II, diary for 21 October 1877; Makovitsky's record, Jubilee vol. 42, commentary.
Bismarck's words as Busch recorded them, reached through a Russian record that changed them. Busch tells how at Varzin, by the stove after dinner, Bismarck complained that his political life had brought him little joy: he had made no one happy by it, not himself, his family, or others; “but how many have I made unhappy! But for me three great wars would not have been fought, eighty thousand men would not have perished, and parents, brothers, sisters, and widows would not be mourning … That, however, I have to settle with God” (the German, «Das habe ich indes mit Gott abzumachen», in a Fraktur OCR too garbled to quote, saved: sources/busch-unser-reichskanzler-1884/unserreichskanz01buscgoog_djvu.txt: «Das Ijabe ic^ inbes mit <5ott ab5umac^en»; both English versions say “I have settled”). The Jubilee commentary (vol. 42) says that on 8 January 1905 D. P. Makovitsky read Tolstoy a record of these words, “spoken once among people close to him”; Tolstoy asked for the German, and P. A. Boulanger corrected the translation; the record's own source is not named. Makovitsky's record (intermediary) already makes the changes: «Тяжело у меня на душе» (my heart is heavy) is added; «своих друзей» (his friends) replaces “andre” (others) among those he never made happy; “wohl aber viele unglücklich” (but many unhappy) becomes «Много, много наделал я зла» (I have done much, much evil); eighty thousand dead become «более 800 000» (more than 800,000); and “that I have to settle with God” becomes «И всё это стоит между мною и богом» (and all this stands between me and God). Against the record the Circle changes only small things: «ни даже самого себя» for «ни даже себя самого», «Много-много», «на полях сражений», and «сестры» (sisters) left out. Busch's diary for 21 October 1877, published in English in 1898 (related block), gives the same words and the date. The story went round the American papers in 1884, also with eighty thousand (The Anderson Intelligencer, South Carolina, 20 November 1884, consulted online and not saved).
Человек тем лучше, чем быстрее он движется к бесконечному совершенству, независимо от той ступени, на которой он находится. Быстрота же движения всегда зависит от степени довольства или недовольства собой.
We are the better, the faster we move toward infinite perfection, whatever the step on which we stand. And the speed of this movement always depends on the degree of our contentment or discontent with ourselves.
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