14Mayмая · 14-е мая
Сознание божественности души дает бесстрашие перед всеми бедствиями жизни.
The consciousness of the divinity of the soul gives fearlessness in the face of all the calamities of life.
1. Мы знаем, что душа божественна. Не могу сказать, соберутся ли опять в телесной оболочке те удивительные свойства, которые живут во мне теперь; также не могу сказать о том, имели ли они прежде своего появления здесь такую же естественную историю, как то тело, которое я вижу перед собою; но одно я знаю верно, что свойства эти не начинали существовать, не могут быть больны вместе с болезнью моего тела, не могут быть похоронены ни в каком гробу, но что они были прежде, чем был мир. И это дает мне веру, мужество и надежду.
Душа всё знает. Никакое сообщение не может удивить ее. Ничто не может быть больше ее. Пусть боится, кто хочет. Душа живет в своем прирожденном царстве, она пространнее пространства и старее времени.
1. We know that the soul is divine. I cannot say whether the wonderful qualities that live in me now will come together again in a bodily shell; nor can I say whether, before they appeared here, they had the same natural history as the body I see before me; but one thing I know for certain: that these qualities did not begin to exist, cannot fall sick with the sickness of my body, cannot be buried in any coffin, but that they were before the world was. And this gives me faith, courage, and hope.
The soul knows all. No message can surprise it. Nothing can be greater than it. Let him fear who will. The soul lives in its native kingdom; it is more spacious than space and older than time.
From The Method of Nature, an oration delivered before the Society of the Adelphi, Waterville… · reworded by Tolstoy .
What changedFaith, from which Emerson draws courage and hope, becomes the first of three gifts: “I draw from this faith courage and hope” becomes “this gives me faith, courage, and hope”; “this body you see before you” becomes “the body I see before me.”
Emerson’s own wordsWe cannot describe the natural history of the soul, but we know that it is divine.
I cannot tell if these wonderful qualities which house to-day in this mortal frame, shall ever re-assemble in equal activity in a similar frame, or whether they have before had a natural history like that of this body you see before you; but this one thing I know, that these qualities did not now begin to exist, cannot be sick with my sickness, nor buried in any grave; but that they circulate through the Universe: before the world was, they were.
I draw from this faith courage and hope.
All things are known to the soul. It is not to be surprised by any communication. Nothing can be greater than it. Let those fear and those fawn who will. The soul is in her native realm, and it is wider than space, older than time, wide as hope, rich as love.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Method of Nature, an oration delivered before the Society of the Adelphi, Waterville College, Maine, 11 August 1841, The closing paragraph; in Miscellanies, Embracing Nature, Addresses, and Lectures (Boston, 1856).
Shortened, and changed in two places. Tolstoy leaves out 'We cannot describe the natural history of the soul, but', 'in equal activity in a similar frame' (he has only 'in a bodily shell', в телесной оболочке), 'but that they circulate through the Universe', the sentence 'Nothing can bar them out, or shut them in, but they penetrate the ocean and land, space and time, form and essence, and hold the key to universal nature', 'and those fawn', and 'wide as hope, rich as love'. 'This body you see before you' becomes 'the body which I see before me' (которое я вижу перед собою). 'I draw from this faith courage and hope', where the faith is the source, becomes 'And this gives me faith, courage, and hope' (И это дает мне веру, мужество и надежду): faith becomes the first of three gifts. Tolstoy begins a new paragraph at 'All things are known to the soul' and sets its first three sentences in italics. Thoughts of Wise Men (1903) has no version of it. No printable.
2. Бог живет во всех людях, но не все люди живут в боге. В этом причина страданий людей.
Как лампа не может гореть без огня, так не может человек жить без бога.
2. God lives in all men, but not all men live in God. Herein lies the cause of the sufferings of men.
As a lamp cannot burn without fire, so man cannot live without God.
From Ramakrishna: His Life and Sayings · joined by Tolstoy from several places .
In English · F. Max Müller (ed.), 1898God is in all men, but all men are not in God : that is the reason why they suffer.
As a lamp does not burn without oil, so a man cannot live without God.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБог живет во всех людях, но не все люди живут в боге. В этом причина страданий людей. Как лампа не может гореть без огня, так не может человек жить без бога.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Ramakrishna: His Life and Sayings (1898), Sayings 215 and 288 (also 19), quoted together in Müller's introduction.
Two of Ramakrishna's sayings as Max Müller prints them, joined: 'God is in all men, but all men are not in God: that is the reason why they suffer' (215) and 'As a lamp does not burn without oil, so man cannot live without God' (288). Tolstoy changes the oil to fire: «Как лампа не может гореть без огня». The entry is word for word his Thoughts of Wise Men (1903), 22 February, signed «Браминская мудрость (Рамакришна)», one of the 22 days Tolstoy sent late; the Jubilee commentary (vol. 40) says the Ramakrishna of those days was translated from the German journal Theosophischer Wegweiser (1902-1903), not found online, so whether the fire is Tolstoy's or the German translator's is not known. The printed editions of the Circle signed it «Браминская мудрость»; «Рамакришна» is the Jubilee editors' addition. Ramakrishna taught in Bengali; Müller printed the sayings in English with the help of Ramakrishna's disciples (he names Vivekananda and the editor of the Brahmavadin), and the Bengali was not traced.
3. Ты боишься, что тебя будут презирать за твою кротость, но люди справедливые не могут презирать тебя за это, а до других людей тебе дела нет, — не обращай внимания на их суждения. Не станет же искусный столяр огорчаться тем, что человек, ничего не понимающий в столярном деле, не одобряет его хорошей работы.
Не думай, что злые люди могут повредить тебе. Разве может кто-нибудь повредить твоей душе? Так чем же ты смущаешься?
Я смеюсь про себя над теми, которые думают, что они могут повредить мне: они не знают, ни кто я, ни того, в чем я полагаю добро и зло; они не знают, что они не могут даже прикоснуться до того, что есть воистину мое и чем одним я живу.
3. You are afraid that you will be despised for your meekness; but just people cannot despise you for it, and other people are no concern of yours — pay no attention to their judgments. Surely a skilled carpenter will not be distressed because a man who understands nothing of carpentry does not approve of his good work.
Do not think that wicked people can harm you. Can anyone harm your soul? So what is troubling you?
I laugh to myself at those who think they can harm me: they do not know who I am, nor where I place good and evil; they do not know that they cannot even touch what is truly mine and by which alone I live.
From Discourses · reworded by Tolstoy .
What changed“Can any man injure your will” becomes “Can anyone harm your soul?”, “These slaves” drop out, and Tolstoy adds that what is truly his is that “by which alone I live.” †
† An intermediate translation may have made this change.
Original · Ancient Greek… ὑπὸ εἰδότων; καὶ πῶς καταφρονήσουσιν εἰδότες τοῦ πρᾴου, τοῦ αἰδήμονος; ἀλλʼ ὑπὸ τῶν ἀγνοούντων; τί σοι μέλει; οὔ τινι γὰρ ἄλλῳ τεχνίτῃ τῶν ἀτέχνων.
… δύναταί τις τὴν προαίρεσιν τὴν σὴν βλάψαι ἢ κωλῦσαι ταῖς προσπιπτούσαις φαντασίαις χρῆσθαι ὡς πέφυκεν;
… τί οὖν ἔτι ταράσσῃ καὶ φοβερὸν σαυτὸν θέλεις ἐπιδεικνύειν;
… ἀνδράποδα ταῦτα οὐκ οἶδεν οὐδὲ τίς εἰμὶ οὐδὲ ποῦ μου τὸ ἀγαθὸν καὶ τὸ κακόν· οὐ πρόσοδος αὐτοῖς πρὸς τὰ ἐμά.
Source text: raw.githubusercontent.comIn English · George Long, 1877… would you have me to be despised?—By whom? by those who know you? and how shall those who know you despise a man who is gentle and modest?
What is that to you? For no other artisan cares for the opinion of those who know not his art.
Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you?
… and laugh at those chiefly who think that they can harm you? These slaves, you can say, know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньНе станет же искусный столяр огорчаться тем, что человек, ничего не понимающий в столярном деле, не одобряет его хорошей работы.
Я смеюсь про себя над теми, которые думают, что они могут повредить мне: они не знают, ни кто я, ни того, в чем я полагаю добро и зло; они не знают, что они не могут даже прикоснуться до того, что есть воистину мое и чем одним я живу.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.5.22–24.
Word for word from Thoughts of Wise Men (1903), April 7, three paragraphs drawn from one passage of Discourses IV.5, in order. Epictetus answers a man afraid of being despised for not fighting back: by those who know you? how will they despise a gentle and modest man? by those who do not? "What is that to you? For no other artisan cares for the opinion of those who know not his art." Those who know become «люди справедливые» (just people), and the artisan a skilled carpenter judged by a man ignorant of carpentry. Then: "Can any man injure your will (προαίρεσις)? ... Why then are you still disturbed?", where the will becomes «душа» (the soul) and the harm is «злые люди» (evil people). Last, "laugh at those chiefly who think that they can harm you: these slaves know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine": Tolstoy puts it in the first person, «Я смеюсь про себя» (I laugh to myself), drops "these slaves", and adds «чем одним я живу» (by which alone I live). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.
4. Все вещи мира принадлежат мне; творение и разрушение происходят по моей воле; мир только скорлупа, я его ядро, как же мне бояться того, что прах вернется к праху? Я не прах. Покорись богу и живи в мире.
4. All the things of the world belong to me; creation and destruction take place by my will; the world is only a shell, I am its kernel; how, then, should I fear that dust will return to dust? I am not dust. Submit to God and live in peace.
From The Sacred Anthology · shortened by Tolstoy .
What Tolstoy read · The Sacred AnthologyTo me belong all things that exist. Creation and destruction are my constant will. The world is but a shell ; I am the kernel. Why shall I fear when dust returns to dust ? I am not dust.
Submit thyself to God, and live in peace.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Sacred Anthology (1874), no. LXXXV, Optimism, p. 54; margin "Persian. Sheik Saad of Honm. (d. A.C. 1152.)"; chronological notes: "Saad of Homa. A.C. 12th.".
The middle of Conway's section, close: 'To me belong all things that exist. Creation and destruction are my constant will. The world is but a shell; I am the kernel. Why shall I fear when dust returns to dust? I am not dust. Submit thyself to God, and live in peace.' Tolstoy leaves out the opening, 'I am an aged child; Reason is my nurse', and the close, 'Take no merit for thy good, or guilt for thy error. Good and ill dispose of thee, not thou of them. Intellect inquires how or why. Love beholds everything in the Divine'; 'my constant will' becomes «по моей воле». Conway's margin names 'Sheik Saad of Honm (d. A.C. 1152)', his notes 'Saad of Homa, 12th century'; the poet was not identified further, and the Persian was not found. It is not in Costello's Rose Garden of Persia (1845), which Conway lists among his authorities.
Translation note. «Живи в мире» can also be read “live in the world”: «мир», the word for “world” earlier in the passage, also means “peace”.
5. Разум спрашивает, как и почему? Любовь говорит: я — любовь. И, не отвечая на вопрос, вполне удовлетворяет спрашивающего.
5. Reason asks: How and why? Love says: I am love. And without answering the question, it fully satisfies the one who asks.
Не бойся никого и ничего. То, что в тебе самое дорогое, не может пострадать ни от кого и ни от чего.
Fear no one and nothing. What is most precious in you cannot suffer from anyone or anything.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/14