5Julyиюля · 5-е июля
Зло может делать только сам человек. То же, что совершается помимо воли человека, всё благо.
Evil can be done only by ourselves. What happens apart from our will is all good.
1. Соломон и Иов лучше всего знали и лучше всего говорили о ничтожестве мирской жизни: один был самым счастливым, другой — самым несчастным; один испытал суетность удовольствий, другой — действительность бедствий.
1. Solomon and Job knew best and spoke best of the nothingness of worldly life: the one was the happiest, the other the unhappiest; the one experienced the vanity of pleasures, the other the reality of calamities.
From Pensées · reworded by Tolstoy .
What changedWhat Solomon and Job knew and spoke of best, “la misère de l’homme,” the wretchedness of man, becomes “the nothingness of worldly life.”
What Tolstoy read · Pensées de Pascal, précédées de sa vie par Mme Périer, sa sœur… l'un connaissant la vanité des plaisirs par expérience , l'autre la réalité des maux.
Source text: archive.orgOriginal · FrenchSalomon et Job ont le mieux connu et le mieux parlé de la misère de l’homme : l’un le plus heureux, et l’autre le plus malheureux ; l’un connaissant la vanité des plaisirs par expérience, l’autre la vérité des maux.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910… the former the most fortunate, and the latter the most unfortunate of men; the former knowing the vanity of pleasures from experience, the latter the reality of evils.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 174 (Section II); Trotter 174; Didot ed. (1863), part II, art. XVII, § LVIII, pp. 289–290.
B. 174, whole, with its subject changed: Solomon and Job knew and spoke best of 'la misère de l'homme' (the wretchedness of man); in the Russian, of «ничтожество мирской жизни» (the nothingness of worldly life). The rest is close. Job knew 'la réalité des maux' (the reality of evils) in the Didot text of 1858 and 1863 (Tolstoy owned the Didot printing of 1850), «действительность бедствий»; Brunschvicg reads the manuscript's 'la vérité des maux'. The 1863 Didot scan was saved by the weekly tracer (folder `pascal-pensees-didot`); its OCR breaks the first half of the sentence.
2. Всякому созданию полезно не только всё то, что посылается ему провидением, но и в то самое время, когда оно посылается.
2. Not only is everything that Providence sends to any creature useful to it, but it is useful at the very time when it is sent.
From Meditations · reworded by Tolstoy .
What changed“The universal nature” becomes “Providence,” which “sends” to each creature what is useful to it. †
† An intermediate translation may have made this change.
Original · Ancient GreekΣυμφέρει ἑκάστῳ ὃ φέρει ἑκάστῳ ἡ τῶν ὅλων φύσις, καὶ τότε συμφέρει ὅτε ἐκείνη φέρει.
Source text: raw.githubusercontent.comIn English · George Long, 1862That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсякому созданию полезно не только всё то, что посылается ему провидением, но и в то самое время, когда оно посылается.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.20.
Word for word from Thoughts of Wise Men (1903), January 14. Marcus: "That is for the good of each thing, which the universal nature (ἡ τῶν ὅλων φύσις, the nature of the whole) brings to each. And it is for its good at the time when nature brings it." The Russian keeps the thought and its second half («и в то самое время, когда оно посылается») and gives the giver as «провидением» (providence) in place of the nature of the whole; for a Stoic the two are one, but the Russian makes nature a personal providence that "sends". The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. Whether «провидение» is Urusov's word was not checked.
3. Жизнь человека есть стремление к благу; к чему он стремится, то и дано ему — жизнь, не могущая быть смертью, и благо, не могущее быть злом.
3. Our life is a striving toward the good; and what we strive for is given to us — a life that cannot be death, and a good that cannot be evil.
4. Когда же не плоть, а ты будешь глава в человеке? Когда поймешь ты блаженство любви ко всякому, когда освободишь себя разумением жизни от скорбей и похотей, не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью; когда поймешь ты, что истинное благо всегда в твоей власти и не зависит от других людей?
4. When will you, and not the flesh, be the head in man? When will you understand the blessedness of love for everyone, when will you free yourself, by the understanding of life, from sorrows and lusts, not needing, for your happiness, that people should serve you with their life or their death; when will you understand that the true good is always in your power and does not depend on other people?
From Meditations · reworded by Tolstoy .
What changed“An affectionate and contented disposition” becomes “the blessedness of love for everyone,” desiring nothing “either animate or inanimate” becomes not needing “that people should serve you with their life or their death,” and the soul “more manifest than the body” becomes the head in man in place of “the flesh.” †
† An intermediate translation may have made this change.
Original · Ancient GreekἜσῃ ποτὲ ἆρα, ὦ ψυχή, ἀγαθὴ καὶ ἁπλῆ καὶ μία καὶ γυμνή, φανερωτέρα τοῦ περικειμένου σοι σώματος;
… γεύσῃ ποτὲ ἆρα τῆς φιλητικῆς καὶ στερκτικῆς διαθέσεως;
… ἔσῃ ποτὲ ἆρα πλήρης καὶ ἀνενδεὴς καὶ οὐδὲν ἐπιποθοῦσα οὐδὲ ἐπιθυμοῦσα οὐδενὸς οὔτε ἐμψύχου οὔτε ἀψύχου πρὸς ἡδονῶν ἀπολαύσεις;
… οὐδὲ τόπου ἢ χώρας ἢ ἀέρων εὐκρασίας; οὐδὲ ἀνθρώπων εὐαρμοστίας;
Source text: raw.githubusercontent.comIn English · George Long, 1862Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?
Wilt thou never enjoy an affectionate and contented disposition?
Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures?
… nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда же не плоть, а ты будешь глава в человеке? Когда поймешь ты блаженство любви ко всякому, когда освободишь себя разумением жизни от скорбей и похотей, не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью; когда поймешь ты, что истинное благо всегда в твоей власти и не зависит ни от красоты природы, ни от других людей?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.1.
From Thoughts of Wise Men (1903), May 9, with «не зависит ни от красоты природы, ни от других людей» (depends neither on the beauty of nature nor on other people) cut to «не зависит от других людей». The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The Russian is a free rendering of the opening of Meditations X.1, where Marcus asks his soul a series of questions. "Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?" becomes «Когда же не плоть, а ты будешь глава в человеке?» (when will you, and not the flesh, be the head in a man?); "an affectionate and contented disposition" becomes «блаженство любви ко всякому» (the bliss of love for everyone); "nor desiring anything, either animate or inanimate (οὔτε ἐμψύχου οὔτε ἀψύχου), for the enjoyment of pleasures" becomes «не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью» (not needing for your happiness that people serve you with their life or their death), the "animate or inanimate" read as the life or death of people; and "place, or pleasant climate, or society of men with whom thou mayst live in harmony" becomes, in 1903, the beauty of nature and other people, and in the Circle other people only. «когда освободишь себя разумением жизни от скорбей и похотей» (when you free yourself, by understanding life, from griefs and lusts) and «истинное благо всегда в твоей власти» (the true good is always in your power) are not in X.1; its second half (contentment with the present, everything from the gods, living in community with gods and men) is left out.
5. Убедись, что нет у тебя иной собственности, кроме твоей души. Избери решительно самый лучший образ жизни, привычка сделает его приятным для тебя. Богатство — якорь ненадежный, а слава — и того хуже. То же и тело, то же и власть, то же и почет: всё это ничтожно и бессильно. В чем же надежный якорь для жизни? Только в добродетели. Таков уж божественный закон, что только добродетель держится твердо и непоколебимо; всё же остальное — ничто.
5. Be convinced that you have no property other than your soul. Choose resolutely the very best way of life; habit will make it pleasant to you. Wealth is an unreliable anchor, and fame still worse. So too the body, so too power, so too honor: all this is worthless and powerless. Where, then, is a reliable anchor for life? Only in virtue. Such is the divine law: virtue alone holds firm and unshaken; all the rest is nothing.
From Pythagoric Ethical Sentences from Stobaeus · reworded by Tolstoy .
What changedAdds a first sentence found in none of the Pythagorean sayings searched, “Be convinced that you have no property other than your soul,” and Stobaeus’s three strong anchors, “Prudence, magnanimity, fortitude,” become one: “Only in virtue.”
In English · Thomas Taylor, 1818Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant.
Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake.
This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pythagoric Ethical Sentences from Stobaeus, the sixth sentence ("Pythagoras said ..."), in Taylor's collection appended to Iamblichus' Life of Pythagoras.
Sentences 2 to 4 of Tolstoy's text are the Pythagorean saying preserved by Stobaeus, here in Taylor's English: "Pythagoras said, it is requisite to choose the most excellent life; for custom will make it pleasant. Wealth is an infirm anchor, glory is still more infirm; and in a similar manner the body, dominion, and honor. For all these are imbecile and powerless. What then are powerful anchors? Prudence, magnanimity, fortitude. These no tempest can shake. This is the law of God, that virtue is the only thing that is strong; and that every thing else is a trifle." Tolstoy follows it closely to "powerless" («всё это ничтожно и бессильно»), adding «решительно» (resolutely) and «для тебя» (for you). He then changes the answer: Stobaeus's three strong anchors, "Prudence, magnanimity, fortitude. These no tempest can shake", become «Только в добродетели» (only in virtue), and "every thing else is a trifle" becomes «всё же остальное — ничто» (all the rest is nothing). The first sentence, «Убедись, что нет у тебя иной собственности, кроме твоей души» (be convinced that you have no property but your soul), is not in this saying or in the other Pythagorean sentences Taylor collects from Stobaeus, Demophilus, Sextus, and Iamblichus's Protrepticus (searched in Firth's reprint, sacred-texts.com, The Golden Verses of Pythagoras, 1904). What Tolstoy read was not found: the saying is not in Moralistes anciens, Boiste, Ramage, or Taylor's Demophilus (1804), and the signature «Пифагор Самосский» suggests a French or English collection that named him so. The Greek, in Stobaeus's Anthology, was not saved.
6. Ты уже несчастен, если страшишься несчастья, а кто его заслуживает, тот его вечно страшится.
6. You are already unfortunate if you dread misfortune; and whoever deserves it dreads it forever.
Source not found yet .
Not found yet.
«Ты уже несчастен, если страшишься несчастья, а кто его заслуживает, тот его вечно страшится» (you are already unhappy if you fear unhappiness, and he who deserves it fears it always). No source was found in the Chinese proverb collections of Davis, Scarborough, and Smith, or in the anthologies Tolstoy used. The thought has Latin parallels (Seneca, Epistles 98.6, 'calamitosus est animus futuri anxius'), but no text with both halves was found, and nothing found ties it to China.
Searched: Conway's Sacred Anthology (1874); Thoughts of Wise Men (1903) and the Jubilee commentary and name index (vols. 40-42); Jubilee vols. 39, 43, and 45 (Path of Life); J. F. Davis, Chinese Novels … with Proverbs and Moral Maxims (1822) and Hien wun shoo, Chinese Moral Maxims (1823); W. Scarborough, A Collection of Chinese Proverbs (1875); A. H. Smith, Proverbs and Common Sayings from the Chinese (1902); Publilius Syrus (Latin and Lyman's English); Southgate, Coit, Tileston, and the saved issues of The World's Advance-Thought; web searches in English, French, and German for the sentence ('fears misfortune … already unhappy … he who deserves it always fears it').
7. Истинной природе человека свойственно приобретать жизненное, неиссякаемое духовное достояние. Зависимость же от внешних материальных благ доводит нас до рабского подчинения людям и случайностям.
7. It is proper to the true nature of man to acquire a living, inexhaustible spiritual wealth. But dependence on outward material goods brings us to slavish subjection to men and to chance.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changed“Our slavish respect for numbers,” the crowds of party conventions, becomes “slavish subjection to men and to chance,” and the “living property” that “perpetually renews itself” becomes “inexhaustible spiritual wealth.” †
† An intermediate translation may have made this change.
Emerson’s own wordsBut that which a man is, does always by necessity acquire, and what the man acquires is living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man breathes.
Our dependence on these foreign goods leads us to our slavish respect for numbers.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Near the end, on the reliance on property, after 'a cultivated man becomes ashamed of his property, out of new respect for his nature'.
Condensed and changed. 'That which a man is, does always by necessity acquire, and what the man acquires is living property, which … perpetually renews itself' becomes 'It is proper to the true nature of man to acquire living, inexhaustible spiritual wealth' (Истинной природе человека свойственно приобретать жизненное, неиссякаемое духовное достояние): 'that which a man is' becomes 'man's true nature', 'perpetually renews itself' 'inexhaustible', and 'spiritual' is added; the list of what living property does not wait for (rulers, mobs, revolutions, fire, storm, bankruptcies) is left out. The second sentence is changed in sense: 'Our dependence on these foreign goods leads us to our slavish respect for numbers' (the crowds of party conventions, in Emerson's next sentences) becomes 'Dependence on external material goods leads us to slavish subjection to people and to chance' (доводит нас до рабского подчинения людям и случайностям). The Jubilee list of sources names a Russian Self-Reliance («О доверии к себе», Posrednik, 1904); it was not looked for. No printable.
8. Одни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Другие, напротив, говорят: выйди из самого себя, постарайся забыться и найти счастье в развлечениях. И это несправедливо, хотя бы только потому, что этим путем нельзя избавиться, например, от болезней.
Покой и счастье — не внутри нас, не вне нас; они — в боге, который и внутри и вне нас.
8. Some say: Go into yourself, and you will find peace. That is not yet the whole truth.
Others, on the contrary, say: Go out of yourself, try to forget yourself, and find happiness in diversions. And this is not right either, if only because by this path one cannot be rid, for instance, of illnesses.
Peace and happiness are not within us, not outside us; they are in God, who is both within us and outside us.
From Pensées · reworded by Tolstoy .
What changed“The Stoics say” becomes “Some say,” Pascal’s “And that is not true” is softened to “That is not yet the whole truth,” and his “Illness comes” is spelled out: “by this path one cannot be rid, for instance, of illnesses”; happiness, “in God, both without us and within us,” is in God, “who is both within us and outside us.” †
† An intermediate translation may have made this change.
What Tolstoy read · Pensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLes autres disent : Sortez dehors ; et cherchez le bonheur en vous divertissant: et cela n'est pas vrai.
Les maladies viennent : le bonheur n'est ni dans nous, ni hors de nous; il est en Dieu et en nous.
Source text: archive.orgOriginal · FrenchLes Stoïques disent : rentrez au dedans de vous-mêmes ; c’est là où vous trouverez votre repos : et cela n’est pas vrai.
Les autres disent : sortez en dehors : recherchez le bonheur en vous divertissant et cela n’est pas vrai : les maladies viennent.
Le bonheur n’est ni hors de nous, ni dans nous ; il est en Dieu, et hors et dans nous.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 465 (Section VII); Trotter 465; Didot ed. (1863), part I, art. IV, p. 49.
B. 465, whole, made plainer and gentler. The Circle repeats Tolstoy's Thoughts of Wise Men (1903), September 1; his Pascal there came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online. 'Les Stoïques disent' (the Stoics say) becomes «Одни говорят» (some say); the first 'cela n'est pas vrai' (that is not true) becomes «В этом еще не вся правда» (that is not yet the whole truth), the second «это несправедливо»; Pascal's three words 'les maladies viennent' (illnesses come) become «хотя бы только потому, что этим путем нельзя избавиться, например, от болезней» (if only because this way one cannot escape, for instance, illness); 'Le bonheur' (happiness) becomes «Покой и счастье» (peace and happiness), and 'il est en Dieu, et hors et dans nous' (it is in God, both outside and inside us) becomes «они — в боге, который и внутри и вне нас» (they are in God, who is both within and without us). The Didot text Tolstoy could read ends 'il est en Dieu et en nous' (it is in God and in us).
9. Внешние препятствия не делают вреда человеку, сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
9. Outward obstacles do no harm to a man strong in spirit, for harm is all that disfigures and weakens — as happens with animals, which obstacles embitter; but to a man who meets them with the strength of spirit that has been given him, every obstacle adds moral beauty and strength.
From Meditations · reworded by Tolstoy .
What changedMarcus’s “all things which have a certain constitution,” which harm makes worse, become “animals, which obstacles embitter,” and the man who becomes “both better … and more worthy of praise” is one to whom “every obstacle adds moral beauty and strength.” †
† An intermediate translation may have made this change.
Original · Ancient Greek… τὰ γὰρ λοιπὰ ἐγκόμματα ἤτοι τοῦ σωματίου ἐστὶ τοῦ νεκροῦ, ἢ χωρὶς ὑπολήψεως καὶ τῆς αὐτοῦ τοῦ λόγου ἐνδόσεως οὐ θραύει οὐδὲ ποιεῖ κακὸν οὐδ’ ὁτιοῦν.
… ἐπὶ γοῦν τῶν ἄλλων κατασκευασμάτων πάντων, ὅ τι ἂν κακόν τινι αὐτῶν συμβῇ, παρὰ τοῦτο χεῖρον γίνεται αὐτὸ τὸ πάσχον, ἐνταῦθα δέ, εἰ δεῖ εἰπεῖν, καὶ κρείττων γίνεται ὁ ἄνθρωπος καὶ ἐπαινετώτερος, ὀρθῶς χρώμενος τοῖς προσπίπτουσιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВнешние препятствия не наносят вреда человеку сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.33.3–4.
From Thoughts of Wise Men (1903), November 18, with «не делают вреда» for «не наносят вреда» (both "do no harm"). The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The thought is the close of Meditations X.33. Marcus: other obstacles touch only the body, "a dead thing", or, without opinion and the yielding of reason, "do not crush nor do any harm of any kind"; "in the case of all things which have a certain constitution (κατασκευασμάτων), whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents." The Russian defines harm as «всё то, что обезображивает и ослабляет» (whatever disfigures and weakens), makes Marcus's "all things which have a certain constitution" into animals «которых препятствия озлобляют» (whom obstacles make savage), and turns "better and more worthy of praise" into «всякое препятствие прибавляет нравственной красоты и силы» (every obstacle adds moral beauty and strength); «с тою силою духа, которая ему дана» (with the strength of spirit given him) stands for "by making a right use of these accidents".
10. Всё от бога и потому всё благо,— зло есть только не видимое нами по близорукости благо.
10. Everything is from God, and therefore everything is good — evil is only a good that we, in our shortsightedness, do not see.
Все внешние бедствия, которые могут постигнуть человека, понявшего то, что зло для него может быть только в его поступках, ничто в сравнении с благом того спокойствия и свободы, которое он испытывает.
All the outward calamities that can befall people who have understood that evil for them can lie only in their own deeds are nothing in comparison with the good of the tranquility and freedom that they experience.
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