3Juneиюня · 3-е июня
Знают они это или не знают этого, все существа неразрывно связаны между собой.
Whether they know it or not, all beings are inseparably bound to one another.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
1. Сын человеческий, не обманул ли ты своих братьев? Нет, нет, ибо ты сказал им: «Придите ко мне, и я успокою вас». Но они не пришли к тебе, не восприняли учение твое сердцем и делами, не покорились велениям твоим, не возлюбили друг друга, как дети одного отца. Если бы они точно пришли к тебе, то любили бы друг друга, были бы все едино, а если бы они были все едино — где та сила, которая могла бы помешать им утвердить справедливость и основать царство божие? Теперь же они бессильны, потому что, разъединенный, каждый из них слаб и стоит один против заблудших угнетателей. Они бессильны, потому что у них нет ни веры, которая всё побеждает, ни любви, которая сильнее самой веры. Они бессильны, потому что они застыли в своем себялюбии, потому что в них нет того самого, в силу чего люди приносят себя в жертву, в силу чего борются не один день, а все дни, никогда не уставая, никогда не теряя надежды. Они бессильны потому, что они боятся людей, потому что они не понимают того, что ты сказал им, а именно то, что сберегший свою жизнь потеряет ее, а что потерявший ее ради того, чтобы основать царство закона твоего, спасет ее.
1. Son of Man, have you deceived your brothers? No, no; for you said to them: “Come to me, and I will give you rest.” But they did not come to you, did not receive your teaching with their hearts and their deeds, did not submit to your commands, did not love one another as children of one father. Had they truly come to you, they would love one another, they would all be one; and if they were all one, where is the force that could prevent them from establishing justice and founding the kingdom of God? As it is, they are powerless, because each of them, cut off from the rest, is weak and stands alone against oppressors who have gone astray. They are powerless because they have neither the faith that conquers all things nor the love that is stronger than faith itself. They are powerless because they have grown cold in their self-love, because they lack the very thing by virtue of which people sacrifice themselves, by virtue of which they struggle not for one day but for all their days, never tiring, never losing hope. They are powerless because they fear men, because they do not understand what you told them, namely, that he who has saved his life will lose it, and that he who has lost it for the sake of founding the kingdom of your law will save it.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · close to the original .
Original · FrenchFils de l'homme, auriez-vous trompé vos frères? Non, non, car vous leur avez dit : « Venez à moi, et je vous ranimerai. »
S'ils s'aimoient ainsi, ils ne seroient qu'un, et, s'ils n'étoient qu'un, où est la force qui les empêcheroit de constituer enfin la justice, de fonder le royaume de Dieu?
Ils ne peuvent rien, parce que désunis chacun d'eux est foible, est seul contre les oppresseurs.
Ils ne peuvent rien, parce qu'ils craignent les hommes, parce qu'ils ne comprennent pas ce que vous leur avez dit, ô Jésus, que chercher sa vie c'est la perdre, et que la perdre pour établir le règne de votre loi, c'est la sauver.
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 XI (Paris, 1846, second edition, pp. 39–40).
The second half of the reflection on Matthew XI, from 'Fils de l'homme' to its end, translated closely. Its first half (eighteen centuries after Jesus called the poor, what has changed for them?) is left out. Small changes: Lamennais's formal «vous» becomes «ты»; the Gospel words 'je vous ranimerai' (I will revive you) take the Synodal wording of Matthew 11:28, «я успокою вас»; 'Ils ne peuvent rien' (they can do nothing) becomes «Они бессильны»; 'les oppresseurs' become «заблудших угнетателей» (misguided oppressors), the adjective Tolstoy's; 'ô Jésus' is dropped. No English translation of Lamennais's Évangiles is saved.
Translation note. “Come to me, and I will give you rest” is Matthew 11:28, shortened. The last words take up Matthew 10:39, where the KJV has “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.”
2. Человек, который считает только свою личность истинно существующей, другие же существа — призраками, за которыми он признает некоторое относительное существование только потому, что они могут способствовать или противодействовать его целям, такой человек, чувствуя себя отделенным неизмеримо глубокой пропастью от всех других существ, не может, признавая себя существующим только в своей личности, не видеть того, что с его смертью гибнет не только то одно, что существовало, т. е. он сам, но вместе с ним и весь мир.
Человек же, во всех других и во всем живом видящий свое собственное существо, сливающийся через свою жизнь с существованием всего живого, такой человек теряет при смерти лишь небольшую долю своего существования: такой человек продолжает существовать во всех других, — в тех, в ком он всегда узнавал и любил свое существо и себя самого; для такого человека исчезает обман, отделявший его сознание от сознания остальных.
В этом-то если не исключительно, то главным образом и коренится различие того, как встречают свой смертный час особенно добрые и особенно злые люди.
2. A man who considers only his own person to be truly existent, and other beings to be phantoms, to which he grants some relative existence only because they can further or hinder his aims — such a man, feeling himself separated from all other beings by an immeasurably deep abyss, cannot, since he recognizes himself as existing only in his own person, fail to see that with his death there perishes not only the one thing that existed, that is, he himself, but together with him the whole world.
But a man who sees his own being in all others and in everything that lives, who through his life merges with the existence of everything that lives — such a man loses at death only a small part of his existence: such a man goes on existing in all others, in those in whom he always recognized and loved his own being and himself; for such a man the deception vanishes that separated his consciousness from the consciousness of the rest.
It is here, if not exclusively then chiefly, that the difference is rooted between the ways in which especially good and especially wicked people meet their hour of death.
From Preisschrift über die Grundlage der Moral · close to the original .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenDer, dem alle Andern ſtets Nicht⸗ Ich waren, ja, der im Grunde allein ſeine eigene Perſon für wahrhaft real hielt, die Andern hingegen eigentlich nur als Phantome anſah, denen er bloß eine relative Exiſtenz, ſofern ſie Mittel zu ſeinen Zwecken ſeyn oder dieſen entgegenſtehen konnten, zuerkannte, ſo daß ein unermeßlicher Unterſchied, eine tiefe Kluft zwiſchen ſeiner Perſon und allen jenen Nicht-Ich blieb, der alſo ausſchließlich in dieſer eigenen Perſon exiſtirte, dieſer ſieht im Tode mit ſeinem Selbſt auch alle Realität und die ganze Welt untergehen.
Hierauf mag, zwar nicht ganz, aber doch zum großen Theil, die Verſchiedenheit beruhen zwi⸗ ſchen der Art, wie beſonders gute und überwie⸗ gend böſe Menſchen die Todesſtunde entgegennehmen.
Source text: archive.orgOriginal · GermanDer, dem alle Andern ſtets Nicht-Ich waren, ja, der im Grunde allein ſeine eigene Perſon für wahrhaft real hielt, die Andern hingegen eigentlich nur als Phantome anſah, denen er bloß eine relative Exiſtenz, ſofern ſie Mittel zu ſeinen Zwecken ſeyn oder dieſen entgegenſtehen konnten, zuerkannte, ſo daß ein unermeßlicher Unterſchied, eine tiefe Kluft zwiſchen ſeiner Perſon und allem jenem Nicht-Ich blieb, der alſo ausſchließlich in dieſer eigenen Perſon eriftirte, dieſer ſieht, im Tode, mit feinem Selbſt auch alle Realität und die ganze Welt untergehen.
Hingegen Der, welcher in allen Andern, ja in Allem, was Leben hat, ſein eigenes Weſen, ſich ſelbſt erblickte, deſſen Daſeyn daher mit dem Daſeyn alles Lebenden zuſammenfloß, der verliert durch den Tod nur einen kleinen Theil ſeines Daſeyns: er beſteht fort in allen Andern, in welchen er ja fein Weſen und fein Selbſt ſtets erkannt und geliebt hat, und die Täuſchung verſchwindet, welche ſein Bewußtſeyn von dem der Uebrigen trennte.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903In point of fact, he considers nothing to be truly real, except his own person, and regards the rest of mankind practically as troops of phantoms, to whom he assigns merely a relative existence, so far as they may be instruments to serve, or barriers to obstruct, his purposes; …
In a word, he lives exclusively centred in his own individuality, and on his death-day he sees all reality, indeed the whole world, coming to an end along with himself.
Whereas the Altruist discerns in all other persons, nay, in every living thing, his own entity, and feels therefore that his being is commingled, is identical with the being of whatever is alive. By death he loses only a small part of himself.
These two opposite modes of viewing the world are probably the chief, though not indeed the sole cause of the difference we find between very good and exceptionally bad men, as to the manner in which they meet their last hour.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 22, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), pp. 273–274; Lichtstrahlen, pp. 193–194, citing “E. 272 fg.”; Bullock, The Basis of Morality, Part IV, ch. II.
Schopenhauer's passage, closely: he to whom all others were always Not-I, who at bottom held only his own person truly real and saw the others as mere phantoms, granting them a relative existence insofar as they could be means to his ends or stand against them, so that an immeasurable difference, a deep gulf, remained between his person and all that Not-I, sees all reality and the whole world perish with his self in death; whereas he who saw his own being, himself, in all others, indeed in all that has life, so that his existence flowed together with the existence of all living things, loses by death only a small part of his existence: he goes on in all the others, in whom he always recognized and loved his own being and self, and the illusion vanishes that parted his consciousness from theirs; on this, if not wholly, then in large part, may rest the difference in how especially good and predominantly wicked people meet the hour of death. Tolstoy leaves out “to whom all others were always Not-I” (dem alle Andern stets Nicht-Ich waren); writes «чувствуя себя отделенным неизмеримо глубокой пропастью от всех других существ» (feeling himself parted from all other beings by an immeasurably deep abyss) for “ein unermeßlicher Unterschied, eine tiefe Kluft” (an immeasurable difference, a deep gulf); spells out the egoist's death as «с его смертью гибнет не только то одно, что существовало, т. е. он сам, но вместе с ним и весь мир» (with his death there perishes not only the one thing that existed, that is, himself, but with him the whole world); and makes “predominantly wicked” (überwiegend böse) «особенно злые» (especially wicked). Frauenstädt's Lichtstrahlen prints the passage (intermediary) as one paragraph; Tolstoy breaks it into three. Bullock's English (1903) recasts the two men as “the Egoist” and “the Altruist”.
3. Никогда не буду искать и не буду принимать отдельного, личного спасения. Не хочу получать успокоения один; но всегда и везде буду жить и трудиться, стремясь к всеобщему спасению всякого существа во всех мирах. До тех пор, пока все не будут освобождены, не покину мира греха, печали и борьбы.
3. Never will I seek, never will I accept a separate, personal salvation. I do not wish to find rest alone; but always and everywhere I will live and labor, striving for the universal salvation of every being in all the worlds. Until all are set free, I will not leave the world of sin, sorrow, and struggle.
Source not found yet .
Related · The World's Advance-Thought and the Universal RepublicNever will I seek or receive private, individUal salvation, but forever and everywhere will I strive for the universal redemption of all creatures (this means animals as well as human beings) throughout all worlds …
Source text: iapsop.comDetails
Not found yet.
«Кван-Хин» is Kwan-Yin (Guanyin), the bodhisattva of compassion in Chinese Buddhism, and the passage is the vow that English writers of Tolstoy's day printed as hers or as 'an ancient pledge': never to seek a private salvation, and to stay until every creature is delivered. No text with Tolstoy's three sentences was found. The shortest form, in Lucy Mallory's The World's Advance-Thought (November 1901), a journal Tolstoy read, is signed 'Buddhist Catechism' and has only the first clause and the universal redemption: 'Never will I seek or receive private, individual salvation, but forever and everywhere will I strive for the universal redemption of all creatures … throughout all worlds'; Tolstoy's «во всех мирах» (in all worlds) matches its last words. Notes on the Bhagavad-Gita (1918), later than the Circle, prints it as 'the following ancient pledge' with a further clause, 'never will I enter into final peace alone' (Tolstoy's «Не хочу получать успокоения один»). The last sentence, «До тех пор, пока все не будут освобождены, не покину мира греха, печали и борьбы» (until all are set free I will not leave the world of sin, sorrow, and struggle), was found in neither. The wording is an English formulation of the bodhisattva's vow; no Chinese or Sanskrit text in these words was found. The Jubilee name index calls «Кван-Хин» a Chinese poet of the Tang dynasty and gives no source; nothing found supports it.
Searched: Conway's Sacred Anthology; Beal's Catena of Buddhist Scriptures (1871, its chapters on Kwan-yin); the saved issues of The World's Advance-Thought; Thoughts of Wise Men (1903) and the Jubilee commentary (vols. 40-42); Notes on the Bhagavad-Gita (Theosophy Company, 1918, archive.org); web searches for the English sentences ('never will I enter into final peace alone', 'never will I leave the world of sin, sorrow and struggle', 'universal redemption of every creature throughout all worlds').
Translation note. The name is given as Tolstoy wrote it, «Кван-Хин».
4. Разумные существа, призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле. Они сотворены для разумного единодействия. В сознании, что ты — член великого духовного братства, есть что-то ободряющее и утешительное.
4. Rational beings, called to labor together at one and the same work, fulfill in the common life of the world the purpose that the members serve in the human body. They were made for rational action in concert. In the consciousness that you are a member of a great spiritual brotherhood there is something heartening and consoling.
From Meditations · reworded by Tolstoy .
What changed“The system of rational beings” becomes “a great spiritual brotherhood,” and Marcus’s advice, to say “I am a member” so that the perception “will be more apparent,” becomes a feeling: “there is something heartening and consoling.” †
† An intermediate translation may have made this change.
Original · Ancient GreekΟἷόν ἐστιν ἐν ἡνωμένοις τὰ μέλη τοῦ σώματος, τοῦτον ἔχει τὸν λόγον ἐν διεστῶσι τὰ λογικά, πρὸς μίαν τινὰ συνεργίαν κατεσκευασμένα.
… μᾶλλον δέ σοι ἡ τούτου νόησις προσπεσεῖται, ἐὰν πρὸς ἑαυτὸν πολλάκις λέγῃς, ὅτι μέλος εἰμὶ τοῦ ἐκ τῶν λογικῶν συστήματος.
Source text: raw.githubusercontent.comIn English · George Long, 1862Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation.
And the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member [Greek: melos] of the system of rational beings.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазумные существа, призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле. Они сотворены для разумного единодействия. В сознании, что ты член великого духовного братства, есть что-то ободряющее и утешительное.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.13.
Word for word from Thoughts of Wise Men (1903), February 19; the Circle adds only a dash («ты — член»). Marcus: "as the members are in bodies united in one, so are rational beings, which exist apart, made for one co-operation; and the thought will strike you more if you often say to yourself, I am a member (μέλος) of the system of rational beings." The first sentence widens the comparison («призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле»: called to work together at one and the same work, they fulfil in the common life of the world the purpose the members serve in the human body). The second keeps "made for one co-operation" («сотворены для разумного единодействия», with "rational" added). The third turns Marcus's advice into a feeling: "the system of rational beings" (τοῦ ἐκ τῶν λογικῶν συστήματος) becomes «великого духовного братства» (a great spiritual brotherhood), and "the thought will strike you more" becomes «есть что-то ободряющее и утешительное» (there is something encouraging and consoling). Marcus goes on that whoever calls himself only a part (μέρος) does not yet love men from the heart; that is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
5. Человечество живо начинает сознавать то, что все должны подниматься или падать вместе. Люди всё больше и больше прислушиваются к тому голосу, который не переставая говорит внутри нас.
5. Humanity is beginning to be keenly conscious that all must rise or fall together. People listen more and more to the voice that speaks unceasingly within us.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changedThe “still, small voice” within becomes “the voice that speaks unceasingly within us,” so a quiet voice becomes an unceasing one, and “is heard and listened to as it never was before” becomes “People listen more and more.”
Lucy Mallory’s own wordsThe human family is coming to realize the fact very fast that all must rise or fall together.
The "still, small voice," within is heard and listened to as it never was before.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 11, December 1901, p. 170, the last paragraph of 'Each for All', an article signed 'L. A. Mallory'.
Close in the first sentence, reworded in the second. 'The human family is coming to realize the fact very fast that all must rise or fall together' becomes 'Humanity is beginning keenly to realize that all must rise or fall together' (Человечество живо начинает сознавать то, что все должны подниматься или падать вместе). In the second sentence the 'still, small voice' (the phrase of 1 Kings 19:12) becomes 'that voice which speaks unceasingly within us' (тому голосу, который не переставая говорит внутри нас), and 'is heard and listened to as it never was before' becomes 'people listen more and more' (Люди всё больше и больше прислушиваются): a quiet voice becomes an unceasing one. Tolstoy stops before Mallory's last sentence ('We may expect to see the world becoming brighter and brighter until all will have attained Love's Perfect Way'). The thought itself recurs in the journal in other words: 'We either rise or fall together' (vol. VI, 1891–92) and 'We rise or fall together, for we are all "One in Spirit"' (vol. XVI, 1903–04), both in archive.org's scans, saved. No printable, because the second sentence is changed.
Не думай, чтобы могло быть благо отдельного существа или чтобы зло отдельного существа не было бы злом всего мира и не отразилось бы на тебе.
Do not think that there could be a good of a separate being, or that the evil of a separate being would not be an evil of the whole world and would not affect you.
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