23Juneиюня · 23-е июня
Свободным может быть только тот, кто сущность жизни своей полагает не в телесной, а в духовной жизни.
Only those can be free who place the essence of their life not in the bodily but in the spiritual life.
1. Раб, довольный своим положением, вдвойне раб, потому что не одно его тело в рабстве, но и душа его.
1. A slave content with his condition is doubly a slave, for not only his body is in slavery, but his soul as well.
Source not found yet .
Related · The World's Advance-Thought and the Universal Republic, vol. IV… is freedom compared with the enslavement. of the mind, for the latter makes one doubly a slave.
Source text: archive.orgDetails
Not found yet.
Not found, and the author not identified. The Jubilee name index has «Бурке — т. 41: 424», with no dates or identity. «Бурке» is not the usual Russian form of Edmund Burke's name («Берк»); it reads an English 'Burke' letter by letter, as Tolstoy's helpers read other English names, and nothing found ties the sentence to Edmund Burke. A Jennie B. Burke of San Antonio, Texas, wrote for Mallory's journal in 1897–98 (a letter, a poem, and an essay, 'Centripetal Souls', December 1898); her pieces found do not have the sentence. The nearest found is an unsigned paragraph in the journal for 1889–90 (Related): bondage of the body 'is freedom compared with the enslavement of the mind, for the latter makes one doubly a slave'. Tolstoy's sentence adds contentment: the slave content with his lot is doubly a slave, in body and in soul. Herbert Bigelow's entry (6-22.7), on the same page of vol. 41, was not found either.
Searched: Every saved source text (Southgate, Coit, Tileston, Mallory's journal and the rest) for 'doubly a slave', 'doubly enslaved', 'twice a slave', 'contented slave', 'slave who/that is content(ed)', 'content(ed) with his slavery/bondage/chains/condition/position', and 'soul is enslaved'; the text layers of IAPSOP's PDFs of the 60 issues of Mallory's journal from March 1897 to June 1906 and archive.org's scans of vols. II–VI and XIV–XXII for 'Burke', 'doubly', and the phrases above; archive.org full text for 'is doubly a slave', 'a contented slave is', 'slave who is contented', and 'contented slave' with 'doubly'; Jubilee vols. 37, 40, 43 and 45.
2. Если люди делают зло, они делают зло самим себе; тебе же они не могут сделать зла. Ты рожден не для того, чтобы творить зло и грешить вместе с людьми, но для того, чтобы помогать им в добрых делах и в этом находить свое счастье.
Знай и помни, что если человек несчастен, то он сам в этом виноват, потому что бог создал всех людей для их счастья, а не для того, чтобы они были несчастны.
Из всего того, что бог предоставляет нам в этой жизни, он одну часть отдал в наше полное распоряжение: она составляет как бы нашу собственность; другая же часть находится вне нашей власти, так сказать, не принадлежит нам: всё, что другие могут связать, насиловать, отнять у нас, не принадлежит нам, а всё то, чему никто и ничто не может помешать и повредить, составляет нашу собственность. И бог по своей благости дал нам в нашу собственность как раз то, что и есть настоящее благо. Значит, бог не враг нам; он поступил с нами, как добрый отец: он не дал нам только того, что не может дать нам блага.
И потому мудрый человек заботится только о том, чтобы исполнять волю божию, и размышляет в глубине своей души так: если ты желаешь, господи, чтобы я еще жил, то я буду жить так, как ты велишь, буду распоряжаться тою свободой, которую ты дал мне во всем, что принадлежит мне.
Но если я тебе больше не нужен, то пусть будет по-твоему.
Я до сих пор жил на земле единственно для того, чтобы служить тебе; если же ты пошлешь мне смерть, то я уйду из мира, повинуясь тебе, как служитель, понимающий приказания и запрещения своего хозяина. А пока я остаюсь на земле, я хочу быть тем, чем ты хочешь, чтобы я был.
2. If people do evil, they do evil to themselves; to you they can do no evil. You were born not to do evil and sin along with people, but to help them in good deeds and to find your happiness in this.
Know and remember that if a man is unhappy, he himself is to blame for it, because God created all people for their happiness, and not so that they should be unhappy.
Of all that God grants us in this life, he has placed one part entirely at our disposal: it is, as it were, our own property; the other part is beyond our power and, so to speak, does not belong to us: all that others can bind, constrain, or take from us does not belong to us, while all that no one and nothing can hinder or harm is our property. And God in his goodness has given us as our property precisely what is the true good. So God is not our enemy; he has dealt with us like a kind father: the only thing he has not given us is what cannot give us good.
And therefore the wise man cares only about doing the will of God, and reflects thus in the depths of his soul: If you wish, Lord, that I should live on, I will live as you command, and I will exercise the freedom you have given me in all that belongs to me.
But if you no longer need me, then let it be as you will.
Until now I have lived on earth solely to serve you; and if you send me death, I will leave the world obeying you, as a servant who understands his master’s orders and prohibitions. And while I remain on earth, I want to be what you want me to be.
From Discourses · joined by Tolstoy from several places .
Original · Ancient Greek… τὸ ἄλλου παρὰ φύσιν σοὶ κακὸν μὴ γινέσθω· οὐ γὰρ συνταπεινοῦσθαι πέφυκας οὐδὲ συνατυχεῖν, ἀλλὰ συνευτυχεῖν.
… ἂν δέ τις ἀτυχῇ, μέμνησο, ὅτι παρʼ αὑτὸν ἀτυχεῖ. ὁ γὰρ θεὸς πάντας ἀνθρώπους ἐπὶ τὸ εὐδαιμονεῖν, ἐπὶ τὸ εὐσταθεῖν ἐποίησεν. πρὸς τοῦτο ἀφορμὰς ἔδωκεν, τὰ μὲν ἴδια δοὺς ἑκάστῳ, τὰ δʼ ἀλλότρια· τὰ μὲν κωλυτὰ καὶ ἀφαιρετὰ καὶ ἀναγκαστὰ οὐκ ἴδια, τὰ δʼ ἀκώλυτα ἴδια· τὴν δʼ οὐσίαν τοῦ ἀγαθοῦ καὶ τοῦ κακοῦ, ὥσπερ ἦν ἄξιον τὸν κηδόμενον ἡμῶν καὶ πατρικῶς προιστάμενον, ἐν τοῖς ἰδίοις.
… διὰ τοῦτο ὁ καλὸς καὶ ἀγαθὸς μεμνημένος, τίς τʼ ἐστὶ καὶ πόθεν ἐλήλυθεν καὶ ὑπὸ τίνος γέγονεν, πρὸς μόνῳ τούτῳ ἐστίν, πῶς τὴν αὑτοῦ χώραν ἐκπληρώσῃ εὐτάκτως καὶ εὐπειθῶς τῷ θεῷ. ἔτι μʼ εἶναι θέλεις; ὡς ἐλεύθερος, ὡς γενναῖος, ὡς σὺ ἠθέλησας· σὺ γάρ με ἀκώλυτον ἐποίησας ἐν τοῖς ἐμοῖς. ἀλλʼ οὐκέτι μου χρείαν ἔχεις; καλῶς σοι γένοιτο· καὶ μέχρι νῦν διὰ σὲ ἔμενον, διʼ ἄλλον οὐδένα, καὶ νῦν σοι πειθόμενος ἀπέρχομαι.
… πάλιν ὡς σὺ ἠθέλησας, ὡς ἐλεύθερος, ὡς ὑπηρέτης σός, ὡς ᾐσθημένος σου τῶν προσταγμάτων καὶ ἀπαγορευμάτων. μέχρι δʼ ἂν οὗ διατρίβω ἐν τοῖς σοῖς, τίνα με θέλεις εἶναι;
Source text: raw.githubusercontent.comIn English · George Long, 1877LET not that which in another is contrary to nature be an evil to you: for you are not formed by nature to be depressed with others nor to be unhappy with others, but to be happy with them.
If a man is unhappy, remember that his unhappiness is his own fault: for God has made all men to be happy, to be free from perturbations. For this purpose he has given means to them, some things to each person as his own, and other things not as his own: some things subject to hindrance and compulsion and deprivation; and these things are not a man’s own: but the things which are not subject to hindrances, are his own; and the nature of good and evil, as it was fit to be done by him who takes care of us and protects us like a father, he has made our own.
Wherefore the wise and good man, remembering who he is and whence he came, and by whom he was produced, is attentive only to this, how he may fill his place with due regularity, and obediently to God. Dost thou still wish me to exist (live)? I will continue to exist as free, as noble in nature, as thou hast wished me to exist: for thou hast made me free from hindrance in that which is my own. But hast thou no further need of me? I thank thee; and so far I have remained for thy sake, and for the sake of no other person, and now in obedience to thee I depart.
How dost thou depart? Again, I say, as thou hast pleased, as free, as thy servant, as one who has known thy commands and thy prohibitions. And so long as I shall stay in thy service, whom dost thou will me to be?
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли люди делают зло, они делают зло самим себе; тебе же они не могут сделать зла. Ты рожден не для того, чтобы творить зло и грешить вместе с людьми, но для того, чтобы помогать им в добрых делах и в этом находить свое счастье. Знай и помни, что если человек несчастен, то он сам в этом виноват, потому что бог создал всех людей для их счастья, а не для того, чтобы они были несчастны.
Из всего того, что бог предоставляет нам в этой жизни, он одну часть отдал в наше полное распоряжение: она составляет как бы нашу собственность; другая же часть находится вне нашей власти, так сказать, не принадлежит нам: всё, что другие могут связать, насиловать, отнять у нас, не принадлежит нам, а всё то, чему никто и ничто не может помешать или повредить, составляет нашу собственность. И бог по своей благости дал нам в нашу собственность как раз то, что и есть настоящее благо. Значит, бог не враг нам; он поступил с нами, как добрый отец: он не дал нам только того, что не может дать нам блага.
И потому мудрый человек заботится только о том, чтобы исполнять волю божию, и размышляет в глубине своей души так: если ты желаешь, господи, чтобы я еще жил, то я буду жить так, как ты велишь, буду распоряжаться тою свободой, которую ты дал мне во всем, что принадлежит мне.
Но если я тебе больше не нужен, то пусть будет по-твоему. Я до сих пор жил на земле единственно для того, чтобы служить тебе; если же ты пошлешь мне смерть, то я уйду из мира, повинуясь тебе, как служитель, понимающий приказания и запрещения своего хозяина. А пока я остаюсь на земле, я хочу быть тем, чем ты хочешь, чтобы я был.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, III.24.1–3 and III.24.95–99.
From Thoughts of Wise Men (1903), May 22, with «помешать и повредить» for «помешать или повредить». 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. Joined from the opening and the close of Discourses III.24, "That we ought not to be moved by a desire of those things which are not in our power". The first paragraph changes III.24.1, "let not what is contrary to nature in another be an evil to you, for you were not born to be humbled with others or unhappy with others, but to be happy with them": Tolstoy has «Если люди делают зло, они делают зло самим себе; тебе же они не могут сделать зла» (if people do evil, they do evil to themselves; they cannot do evil to you), and «ты рожден не для того, чтобы творить зло и грешить вместе с людьми, но для того, чтобы помогать им в добрых делах» (you were born not to do evil and sin together with people, but to help them in good deeds) for "not to be unhappy with others, but to be happy with them". The second and third paragraphs keep III.24.2–3 closely (God made all men to be happy; some things he gave as our own, others not; the nature of good and evil he put among our own, like a father); «всё, что другие могут связать, насиловать, отнять у нас» renders "subject to hindrance and compulsion and deprivation", and «Значит, бог не враг нам ... он не дал нам только того, что не может дать нам блага» (so God is no enemy to us ... he withheld only what cannot give us good) is added. The rest is III.24.95–99, kept close: the good man "attends only to this, how he may fill his place in good order and in obedience to God" («заботится только о том, чтобы исполнять волю божию», takes care only to do God's will), and speaks to God: "do you still wish me to live? as a free man ... as you wished, for you made me unhindered in what is mine"; "have you no further need of me? ... until now I stayed for your sake and no other's, and now I go, obeying you"; "as your servant, as one who has known your commands and prohibitions"; "while I stay among your things, what do you wish me to be?", which becomes a statement, «я хочу быть тем, чем ты хочешь, чтобы я был» (I want to be what you want me to be). Tolstoy adds «и размышляет в глубине своей души так» (and reflects thus in the depth of his soul), «если же ты пошлешь мне смерть» (and if you send me death), and «своего хозяина» (of his master), and leaves out the offices and cities Epictetus lists.
3. Мир — великое благо, но если мир достигается рабством, то он становится не благом, а бедствием. Мир — это свобода, основанная на признании прав всякого человека, рабство — это отрицание прав человека, его человеческого достоинства. И потому надо жертвовать всем для достижения мира и еще больше для избавления от рабства.
3. Peace is a great good, but if peace is attained through slavery, it becomes not a good but a calamity. Peace is freedom founded on the recognition of the rights of every man; slavery is the denial of the rights of man, of his human dignity. And therefore we must sacrifice everything to attain peace, and still more to be delivered from slavery.
From Philippics · reworded by Tolstoy .
What changed“To be repelled, if need be, not only by war, but even by death” becomes “we must sacrifice everything to attain peace, and still more to be delivered from slavery,” so war drops out, and “liberty in tranquillity” becomes “freedom founded on the recognition of the rights of every man.”
What Tolstoy read · Beautiful Thoughts from Latin AuthorsPeace is pleasant, and most profitable; …
… to be resisted not only by war, but even by death.
Source text: archive.orgOriginal · LatinEt nomen pacis dulce est et ipsa res salutaris, sed inter pacem et servitutem plurimum interest.
Pax est tranquilla libertas, servitus postremum malorum omnium non modo bello, sed morte etiam repellendum.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1903The name of peace is sweet, the thing itself is most salutary. But between peace and slavery there is a wide difference.
Peace is liberty in tranquillity; slavery is the worst of all evils,—to be repelled, if need be, not only by war, but even by death.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Philippics, II.113.
"After Cicero": Tolstoy's development of one passage of the Second Philippic. Cicero: "the name of peace is sweet and the thing itself salutary, but between peace and slavery there is a very great difference. Peace is tranquil liberty; slavery is the last of all evils, to be repelled not only by war but even by death." Kept: peace as a great good («великое благо»), and the difference between peace and slavery, as «если мир достигается рабством, то он становится не благом, а бедствием» (if peace is won by slavery, it becomes a calamity in place of a good). Changed: "tranquil liberty" becomes «свобода, основанная на признании прав всякого человека» (freedom founded on the recognition of every man's rights), and slavery «отрицание прав человека, его человеческого достоинства» (the denial of man's rights, of his human dignity). Cicero's "non modo bello sed morte etiam repellendum" (Yonge: "to be repelled, if need be, not only by war, but even by death") becomes «надо жертвовать всем для достижения мира и еще больше для избавления от рабства» (one must sacrifice everything to attain peace, and still more to be free of slavery): war drops out. Ramage, on Tolstoy's list of sources and his source for Cicero in other months, prints the passage under "Peace" with the reference "Philip. ii. 44"; with so free a version, whether Tolstoy read it there cannot be shown. The scan of Ramage is poor ("peace ami slavery", "liberty m tranquillity").
4. Помни, что изменить свое мнение и следовать тому, что исправляет твою ошибку, — более соответствует свободе, чем настойчивость в своей ошибке.
4. Remember that to change your opinion and to follow what corrects your mistake is more in keeping with freedom than to persist in your mistake.
From Meditations · reworded by Tolstoy .
What changed“As consistent with freedom as it is to persist in thy error” becomes “more in keeping with freedom than to persist in your mistake,” so what Marcus calls equally free becomes freer, and “him who corrects thy error” becomes “what corrects your mistake.” †
† An intermediate translation may have made this change.
Original · Ancient GreekΜέμνησο ὅτι καὶ τὸ μετατίθεσθαι καὶ ἕπεσθαι τῷ διορθοῦντι ὁμοίως ἐλεύθερόν ἐστι· σὴ γὰρ ἐνέργεια κατὰ τὴν σὴν ὁρμὴν καὶ κρίσιν καὶ δὴ καὶ κατὰ νοῦν τὸν σὸν περαινομένη.
Source text: raw.githubusercontent.comIn English · George Long, 1862Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.16.
Not in Thoughts of Wise Men (1903). Marcus: "remember that to change your mind and to follow the one who corrects you is equally free (ὁμοίως ἐλεύθερόν ἐστι), for the act is yours, carried out by your own impulse and judgment, and indeed by your own mind." Tolstoy makes "equally free" a comparison won: «более соответствует свободе, чем настойчивость в своей ошибке» (is more in keeping with freedom than persisting in your error). Marcus names nothing to compare with; Long supplies "as it is to persist in thy error", and Tolstoy's «настойчивость в своей ошибке» answers that phrase, so the Russian he read may have followed Long or a version like it. "The one who corrects" (τῷ διορθοῦντι, Long "him who corrects thy error") becomes «тому, что исправляет твою ошибку» (that which corrects your error), and the reason Marcus gives is left out. Urusov's Russian, Tolstoy's usual source for Marcus, was not compared, as the saved 1882 scan has no text layer.
5. Я назову только ту душу свободной, которая действует по внутренним мотивам неизменных начал, свободно воспринятых ею. Я назову свободной только ту душу, которая не подчиняется рабству обычая, которая не довольствуется старыми, приобретенными добродетелями, которая не замыкается в определенные правила, которая забывает то, что позади, а прислушивается к призывам совести и радуется тому, что может стремиться к новым и высшим задачам.
5. I will call that soul alone free which acts from the inner motives of unchanging principles that it has freely taken up. I will call that soul alone free which does not submit to the slavery of custom, which is not content with old, acquired virtues, which does not shut itself up within fixed rules, which forgets what is behind and listens to the calls of conscience, and rejoices that it can strive toward new and higher tasks.
From Spiritual Freedom: Discourse preached at the Annual Election, 26 May 1830 · shortened by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… inward spring, from immutable principles, which it has deliberately espoused.
… which does not enslave itself to precise rules …
Source text: archive.orgChanning’s own wordsI call that mind free which is not passively framed by outward circumstances, which is not swept away by the torrent of events, which is not the creature of accidental impulse, but which bends events to its own improvement, and acts from an inward spring, from immutable principles which it has deliberately espoused.
I call that mind free which resists the bondage of habit, which does not mechanically repeat itself and copy the past, which does not live on its old virtues, which does not enslave itself to precise rules, but which forgets what is behind, listens for new and higher monitions of conscience, and rejoices to pour itself forth in fresh and higher exertions.
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'; The Complete Works of William Ellery Channing (London, 1884).
Two of Channing's sentences, each shortened in the way Coit's The Message of Man (1902) shortens them as its verses 26 and 27 (What Tolstoy read): the first keeps only 'acts from an inward spring, from immutable principles which it has deliberately espoused', the second leaves out 'which does not mechanically repeat itself and copy the past'. Tolstoy follows Coit and changes words: 'I call that mind free' becomes 'I shall call free only that soul', twice, with 'only' added; 'deliberately espoused' becomes 'freely accepted'; 'its old virtues' becomes 'old, acquired virtues'; 'listens for new and higher monitions of conscience, and rejoices to pour itself forth in fresh and higher exertions' becomes 'listens to the calls of conscience and rejoices that it can strive toward new and higher tasks'. No printable, for the changes. Coit's verses are cited here from the clean parts of a damaged scan.
Translation note. “Forgets what is behind” echoes Paul’s “forgetting those things which are behind” (Philippians 3:13).
6. Только та есть действительная обязанность, которая не имеет целью наше рабство. Только то есть знание, которое содействует нашей свободе.
Всякая другая обязанность — только новое ярмо. Всякое другое знание — только праздная выдумка.
6. That alone is real duty which does not have our slavery as its aim. That alone is knowledge which furthers our freedom.
Every other duty is only a new yoke. All other knowledge is only idle invention.
From Vishnu Purana · reworded by Tolstoy .
What changed“All other duty is good only unto weariness” becomes “only a new yoke,” and all other knowledge, “only the cleverness of an artist,” becomes “only idle invention.”
What Tolstoy read · The Sacred AnthologyThat is active duty which is not for our bondage; that is knowledge which is for our liberation : all other duty is good only unto weariness ; all other knowledge is only the cleverness of an artist.
Source text: archive.orgOriginal · Sanskritतत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये ।
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम्
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840That is active duty, which is not for our bondage; that is knowledge, which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, I.19.41; Wilson (1840), Book I, ch. XIX; Conway (1874), no. CCXLVI, Liberation, p. 162.
Conway's English, which is Wilson's, changed in its second half. Conway: 'That is active duty which is not for our bondage; that is knowledge which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist.' Tolstoy keeps the first half, «Только та есть действительная обязанность, которая не имеет целью наше рабство. Только то есть знание, которое содействует нашей свободе», and changes the second: 'good only unto weariness' becomes «только новое ярмо» (only a new yoke), and 'only the cleverness of an artist' becomes «только праздная выдумка» (only an idle invention). The Sanskrit: 'that is action which is not for bondage, that is knowledge which is for liberation; other action is for toil, other knowledge mere skill in a craft.' Prahlada says it to his father, the Asura king, in Wilson's Book I, ch. XIX. Not in Thoughts of Wise Men (1903).
Нет середины: будь рабом бога или людей.
There is no middle way: be a slave of God or of men.
Translation note. «Раб» is “slave” throughout the day; «раб божий» is also the Russian for the biblical “servant of God.”
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