3Julyиюля · 3-е июля
Человек бывает несвободен только настолько, насколько он жизнь свою полагает в своем животном.
We are unfree only so far as we place our life in our animal being.
1. Говорят, что для человека самое большое благо есть его свобода. Если свобода есть благо, то человек свободный не может быть несчастным. Значит, если ты видишь, что человек несчастен, страдает, ноет, — знай, что этот человек не свободный: он непременно кем-нибудь или чем-нибудь порабощен.
Если свобода есть благо, то свободный человек не может быть добровольным рабом. И потому, если ты увидишь, что человек унижается перед другими, льстит им, — знай, что человек этот также не свободен. Он раб, который добивается или обеда, или выгодной должности, или еще чего-нибудь, вообще добивается того, чтобы распоряжаться тем, что не принадлежит ему.
Свободный человек распоряжается только тем, чем можно распоряжаться беспрепятственно. А распоряжаться вполне беспрепятственно можно только самим собою. И потому, если ты увидишь, что человек хочет распоряжаться не самим собою, а другими, то знай, что он не свободен: он сделался рабом своего желания властвовать над людьми.
1. They say that man’s greatest good is his freedom. If freedom is a good, then a free man cannot be unhappy. So if you see that a man is unhappy, suffers, whines — know that this man is not free: he is surely enslaved by someone or something.
If freedom is a good, then a free man cannot be a willing slave. And so, if you see a man abase himself before others and flatter them, know that this man too is not free. He is a slave, seeking either a dinner, or a profitable post, or something else; in general, he seeks to control what does not belong to him.
A free man controls only what can be controlled without hindrance. And only oneself can be controlled wholly without hindrance. And so, if you see that a man wants to control not himself but others, know that he is not free: he has become the slave of his desire to rule over people.
From Discourses · reworded by Tolstoy .
What changedEpictetus’s “little slaves” and “great slaves,” kept in Tolstoy’s 1903 version, give way to a close near IV.1.129: the flatterer “seeks to control what does not belong to him”; the 1903 “scoundrel,” whom a free man cannot be, becomes “a willing slave.”
Original · Ancient Greek… ἀγαθόν σοι δοκεῖ ἡ ἐλευθερία; — τὸ μέγιστον. — δύναται οὖν τις τοῦ μεγίστου ἀγαθοῦ τυγχάνων κακοδαιμονεῖν ἢ κακῶς πράσσειν; — οὔ. — ὅσους οὖν ἂν ἴδῃς κακοδαιμονοῦντας, δυσροοῦντας, πενθοῦντας, ἀποφαίνου θαρρῶν μὴ εἶναι ἐλευθέρους.
… ὅταν οὖν ἴδῃς τινὰ ὑποπεπτωκότα ἑτέρῳ ἢ κολακεύοντα παρὰ τὸ φαινόμενον αὐτῷ, λέγε καὶ τοῦτον θαρρῶν μὴ εἶναι ἐλεύθερον· καὶ μὴ μόνον, ἂν δειπναρίου ἕνεκα αὐτὸ ποιῇ, ἀλλὰ κἂν ἐπαρχίας ἕνεκα κἂν ὑπατείας. ἀλλʼ ἐκείνους μὲν μικροδούλους λέγε τοὺς μικρῶν τινων ἕνεκα ταῦτα ποιοῦντας, τούτους δʼ, ὡς εἰσὶν ἄξιοι, μεγαλοδούλους.
… ὁ ἀκώλυτος ἄνθρωπος ἐλεύθερος, ᾧ πρόχειρα τὰ πράγματα ὡς βούλεται.
… τίς δʼ ἀκώλυτος; ὁ μηδενὸς τῶν ἀλλοτρίων ἐφιέμενος.
Source text: raw.githubusercontent.comIn English · George Long, 1877Does freedom seem to you a good thing? The greatest good. Is it possible then that he who obtains the greatest good can be unhappy or fare badly? No. Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free.
When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be.
The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be; …
But who is free from restraint? He who desires nothing that belongs to (is in the power of) others.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньГоворят, что для человека самое большое благо есть его свобода. Если свобода есть благо, то человек свободный не может быть несчастным. Значит, если ты видишь, что человек несчастен, страдает, ноет, — знай, что это человек не свободный: он непременно кем-нибудь или чем-нибудь порабощен.
Если свобода есть благо, то свободный человек не может быть и подлецом. И потому, если ты увидишь, что человек унижается перед другими, льстит им, — знай, что человек этот также не свободен. Он раб, который добивается или обеда, или выгодной должности, или еще чего-нибудь. Кто добивается малых благ, тот немножко раболепствует; кто добивается великих благ, тот много раболепствует.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.52, 54–55, 128–129.
From Thoughts of Wise Men (1903), June 11, with two changes in the second paragraph: «не может быть и подлецом» (cannot be a scoundrel either) becomes «не может быть добровольным рабом» (cannot be a voluntary slave), and the 1903 close, «Кто добивается малых благ, тот немножко раболепствует; кто добивается великих благ, тот много раболепствует» (whoever seeks small goods is a little servile; whoever seeks great goods is very servile), becomes «вообще добивается того, чтобы распоряжаться тем, что не принадлежит ему» (in general, seeks to dispose of what does not belong to him); «это человек» also becomes «этот человек». 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. Against Epictetus, Discourses IV.1 ("Of freedom"): the first paragraph keeps IV.1.52 closely ("Does freedom seem to you a good thing? The greatest good ... Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free"); the second follows IV.1.54–55, the man who submits to another or flatters him "contrary to his own opinion" is not free, whether "for a bit of supper" or "for a government (province) or a consulship", with Epictetus's province and consulship made «выгодной должности» (a profitable post) and his "little slaves" and "great slaves" given up in the Circle for the new close, which is near IV.1.129, "He who desires nothing that belongs to (is in the power of) others". The third paragraph, on the free man who disposes only of himself and the man enslaved by his wish to rule others, has no counterpart in IV.1 that I found; its first half is close to IV.1.128 ("The man who is not under restraint is free"), and the slave of the wish for power is the Russian text's own.
2. Без внутренней свободы внешняя свобода ничего не стоит. Какая мне польза, если я не подавлен внешним насилием, но вследствие незнания, порока, эгоизма, страха я не управляю своей душой. Я назову только того человека свободным, который не замкнут в себе или своей секте, который побеждает гордость, гнев, леность и готов отдать себя в жертву за благо человечества.
2. Without inner freedom, outward freedom is worth nothing. What good is it to me if I am not crushed by outward violence, but through ignorance, vice, egoism, and fear do not govern my own soul? I will call only that man free who is not shut up in himself or his sect, who overcomes pride, anger, and sloth, and is ready to sacrifice himself for the good of humanity.
From Spiritual Freedom: Discourse preached at the Annual Election, 26 May 1830 · joined by Tolstoy from several places .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… outward liberty is of little worth.
… which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind.
Source text: archive.orgChanning’s own wordsI call that mind free which sets no bounds to its love, which is not imprisoned in itself or in a sect, which recognizes in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a wilHng victim to the cause of mankind.
Without this inward spiritual freedom outward liberty is of little worth. What boots it that I am crushed by no foreign yoke if, through ignorance and vice, through selfishness and fear, I want the command of my own mind ?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Spiritual Freedom: Discourse preached at the Annual Election, 26 May 1830, The series of sentences beginning 'I call that mind free' (p. 174), then the paragraph on tyranny (p. 176); The Works of William E. Channing (Boston: American Unitarian Association, 1890).
Two places in Channing's sermon, in the order and the cut form of Coit's The Message of Man (1902), verses 18 and 21 of its chapter on freedom (What Tolstoy read): Coit puts the later sentence first and leaves out of the 'I call that mind free' sentence the clause 'which recognizes in all human beings the image of God and the rights of his children'. Tolstoy changes words in both. 'Without this inward spiritual freedom outward liberty is of little worth' becomes 'Without inner freedom outer freedom is worth nothing' (ничего не стоит); 'What boots it that I am crushed by no foreign yoke if, through ignorance and vice, through selfishness and fear, I want the command of my own mind?' becomes 'What good is it to me if I am not crushed by outward violence, but through ignorance, vice, selfishness, fear I do not govern my soul?' (the foreign yoke becomes outward violence). 'I call that mind free' becomes 'I shall call free only that man' (only is added; mind becomes man); 'which sets no bounds to its love' and 'which delights in virtue and sympathizes with suffering wherever they are seen' are left out; 'offers itself up a willing victim to the cause of mankind' becomes 'is ready to give itself in sacrifice for the good of mankind'. The scan of the 1890 Works reads 'wilHng'. Coit's verse 19 ('The worst tyrants are those which establish themselves in our own breasts'), which follows verse 18 in the sermon too, is not used. June's 6-23.5 came from later verses of the same chapter. No printable, for the joining and the changes.
3. Ничего не делается без веры. Сомнение убивает человека, убивает народы. Почему освобождение народов так трудно, так тяжело, так длительно? Потому что у них нет веры в их право, в непобедимую силу их права. Почему всюду угнетенные классы стонут в ожидании облегчения, которое так и не приходит? Потому что у них нет веры ни в себя, ни в бога, всегда готового спасти их, но не без их участия, потому что преимущество свободных существ — быть тем, чем они хотят быть, как и наказание их в том, чтобы быть тем, чем их хотят сделать, когда они покорно склоняются под гнетом несправедливости и угнетения. Но и тогда бог не оставляет их. Для пробуждения их он посылает вестников своего милосердия, вкладывает в них свое слово, облекает их своим могуществом, — и мир вдруг колеблется, толпы сбегаются слушать, народы волнуются, они подымаются, как забродившее тесто; смутное представление лучшего будущего является их воображению. При виде его они трепещут, они проникаются чувством избытка жизни.
Но вот являются и угнетатели, фарисеи и книжники. Смущенные, встревоженные, дрожащие за свою пошатнувшуюся власть, они или душат посланцев отца небесного или, если могут, клевещут и на учение их и на дела; они в самом деле добра, творимого этими посланцами, находят предлоги для осуждения их. Они говорят: «Правда, мы не можем отрицать этого, — эти люди изгоняют бесов, но они изгоняют их силой князя бесовского». Подымите, подымите голову, и поверх той тьмы, которую эти лицемеры стараются сгустить вокруг вас, на востоке вы увидите уже восстающее солнце, которое скоро осветит вас своим полным светом и согреет своими лучами.
3. Nothing is done without faith. Doubt kills man, kills peoples. Why is the liberation of peoples so difficult, so painful, so slow? Because they have no faith in their right, in the invincible power of their right. Why do the oppressed classes everywhere groan, waiting for a relief that never comes? Because they have faith neither in themselves nor in God, who is always ready to save them, though not without their own part in it; for it is the privilege of free beings to be what they wish to be, as it is their punishment to be what others wish to make of them, when they bow submissively under the weight of injustice and oppression. But even then God does not forsake them. To awaken them he sends the heralds of his mercy, puts his word into them, clothes them with his might — and suddenly the world is shaken, crowds come running to listen, the peoples are stirred, they rise like dough when the leaven works; a dim vision of a better future appears to their imagination. At the sight of it they tremble; they are filled with a feeling of overflowing life.
But now the oppressors appear as well, the Pharisees and the scribes. Disturbed, alarmed, trembling for their shaken power, they either strangle the messengers of the heavenly Father or, if they can, slander both their teaching and their deeds; in the very good done by these messengers they find pretexts for condemning them. They say: “True, we cannot deny it — these men cast out demons, but they cast them out by the power of the prince of demons.” Lift up, lift up your heads, and above the darkness that these hypocrites strive to thicken around you, you will see in the east the sun already rising, which will soon light you with its full light and warm you with its rays.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
What changedThe punishment of free beings who bow under injustice, “d’être ce qu’elles ont voulu,” to be what they have willed, becomes “to be what others wish to make of them,” and “à l’horizon le disque radieux du soleil,” the radiant disc of the sun on the horizon, becomes “in the east the sun already rising.”
Original · FrenchOn ne fait rien sans elle. Le doute tue l'homme, et il tue les peuples.
Parce qu'elles ne croient pas, parce qu'elles n'ont foi ni en elles-mêmes, ni en Dieu toujours prêt à les sauver, mais non sans leur concours ; car c'est le privilège des créatures libres d'être ce qu'elles veulent être, comme leur châtiment, quand elles se courbent sous l'injustice et la tyrannie, est d'être ce qu'elles ont voulu.
Mais voici venir les oppresseurs, les Pharisiens, les Scribes.
Levez, levez la tête, et par-dessus les ténèbres que ces hypocrites s'efforcent d'épaissir autour de vous, vous découvrirez à l'horizon le disque radieux du soleil qui bientôt vous éclairera de sa pleine lumière, et vous réchauffera de ses rayons.
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 IX (Paris, 1846, second edition, pp. 51–52).
The reflection on Matthew IX from its third sentence to its end, translated closely but for one clause, where the sense is turned. Lamennais's first sentence, on the faith Christ asks for ('On ne fait rien sans elle', nothing is done without it), becomes «Ничего не делается без веры». Changed: the punishment of free creatures who bow under injustice is, for Lamennais, 'd'être ce qu'elles ont voulu' (to be what they have willed, that is, what they chose by submitting); in the Russian it is «быть тем, чем их хотят сделать» (to be what others want to make them). Smaller changes: 'la vision confuse d'un avenir meilleur se lève devant eux comme l'image d'une grande espérance' loses its 'image of a great hope'; 'à l'horizon le disque radieux du soleil' (on the horizon the radiant disc of the sun) becomes «на востоке... восстающее солнце» (in the east, the rising sun). The second 1846 scan saved in the same folder reads the same. No English translation of Lamennais's Évangiles was found.
Translation note. The Pharisees’ words recall Matthew 12:24, where the KJV has “This fellow doth not cast out devils, but by Beelzebub the prince of the devils.”
4. 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.
4. 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 .
What changedThe 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 · 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.
5. Где нет свободы, там жизнь сводится к жизни животного.
5. Where there is no freedom, life is reduced to the life of an animal.
From Doveri dell'uomo · reworded by Tolstoy .
What changed“A mere organic function” becomes “the life of an animal,” the word of the day’s theme, that man is unfree insofar as he places his life in his animal self. †
† An intermediate translation may have made this change.
Original · ItalianLa libertà è sacra come l’individuo, del quale essa rappresenta la vita. Dove non è libertà, la vita è ridotta ad una pura funzione organica.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Liberty is sacred, as the individual, of whose life it is the reflex, is sacred.
Where liberty is not, life is reduced to a mere organic function, …
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 VIII, «Libertà», Chapter VIII (Doveri dell'uomo, London 1860, p. 88); Venturi's English, chapter VIII, p. 129.
One sentence of the chapter on liberty, with its last words changed: Mazzini's 'Dove non è libertà, la vita è ridotta ad una pura funzione organica' (where there is no liberty, life is reduced to a mere organic function) becomes «Где нет свободы, там жизнь сводится к жизни животного» (where there is no freedom, life is reduced to the life of an animal), the word that ties it to the day's theme (man is unfree insofar as he places his life in his animal self). Whether the change is Tolstoy's or that of a Russian translation (the Jubilee lists L. P. Nikiforov's «Избранные мысли» of Mazzini, Посредник, 1905, and its «Одумайтесь!» commentary a Moscow «Об обязанностях человека» of 1902) could not be checked: neither was found online. The English is quoted from a second scan of Venturi's 1862 edition, added to the existing folder, since the first scan's OCR breaks this sentence.
6. Не будь рабом одного или немногих. Делаясь рабом всех, ты делаешься другом всех.
6. Do not be the slave of one or of a few. By becoming the slave of all, you become the friend of all.
Source not found yet .
Not found yet.
Not found. The thought («Не будь рабом одного или немногих. Делаясь рабом всех, ты делаешься другом всех»: do not be the slave of one or of a few; making yourself the slave of all, you make yourself the friend of all) is signed «По Цицерону», after Cicero, so Tolstoy reworked something; the passage he read was not identified. The nearest in thought is Paul, 1 Corinthians 9:19, "though I be free from all men, yet have I made myself servant unto all, that I might gain the more", which is not Cicero.
Searched: Ramage's Beautiful Thoughts from Latin Authors (slave, slavery, servitus, servire, paucorum, unius, friend of all); the saved English of Cicero (Yonge's Treatises and Tusculans, Shuckburgh, the Philippics); Thoughts of Wise Men (1903) and Jubilee vols. 41–43 and 45 for «рабом всех», «другом всех», «рабом одного»; web searches in English. Cicero's "sic ego non omnibus ... servio" (Ad familiares VII.24) and "legum ... omnes servi sumus ut liberi esse possimus" (Pro Cluentio 146) speak of serving all or the laws, but neither says what this thought says.
7. Человеческое достоинство и свобода свойственны нам. Будем же хранить их или умрем с достоинством.
7. Human dignity and freedom are natural to us. Let us then keep them, or die with dignity.
From Philippicae · reworded by Tolstoy .
What changed“We have been born to glory and to liberty” (in Ramage, whom Tolstoy follows, “born for the enjoyment of honour and liberty”) becomes “Human dignity and freedom are natural to us”: what we were born for becomes what is ours, and honor becomes human dignity.
What Tolstoy read · Beautiful Thoughts from Latin AuthorsThere is nothing more abommable than disgrace, nothing more base than slavery. We have been born for the enjoyment of honour and liberty; let us either retain these or die with dignity.
Source text: archive.orgOriginal · LatinNihil est detestabilius dedecore, nihil foedius servitute.
Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1903There is nothing more detestable than disgrace; nothing more shameful than slavery. We have been born to glory and to liberty; let us either preserve them or die with dignity.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Philippicae, III.36 (Philip. iii. 14 in Ramage).
Cicero to the Roman people against Antony: "We have been born for the enjoyment of honour and liberty; let us either retain these or die with dignity" (Ramage; Latin "Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur"). Tolstoy's second sentence, «Будем же хранить их или умрем с достоинством», is Ramage's close word for word. The first changes the claim: "we have been born for honour (decus) and liberty" becomes «Человеческое достоинство и свобода свойственны нам» (human dignity and freedom are proper to us), with "honour" made "human dignity". Ramage's first sentence ("nothing more abominable than disgrace, nothing more base than slavery") is left out; the scan reads "abommable".
Если ты чувствуешь себя несвободным, ищи причину в себе.
If you feel unfree, look for the cause in yourself.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/3