7Mayмая · 7-е мая
Ошибается человек, надеющийся найти благо вне себя, как в этой жизни, так и в будущей.
Those who hope to find the good outside themselves, whether in this life or in the life to come, are mistaken.
1. Я обошел всю землю, отыскивая руководящий свет. Я без отдыха искал его и днем и ночью, и, наконец, я услыхал проповедника, который открыл мне истину. Проповедник этот был в моей душе, и тот свет, который я искал по всему миру, был во мне.
1. I went over the whole earth in search of a guiding light. I sought it without rest, day and night, and at last I heard a preacher who revealed the truth to me. This preacher was in my own soul, and the light I had sought throughout the world was within me.
From Oriental Mysticism · reworded by Tolstoy .
What changedThe “reverend preacher” whose words send the seeker to look within is himself within: “This preacher was in my own soul”; “who revealed the truth to me” is added.
What Tolstoy read · The Sacred AnthologyTill I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.
Source text: archive.orgIn English · E. H. Palmer, 1867All the earth I'd wandered over seeking still the beacon light, Never tarried in the daytime, never sought repose at night ; Till I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Oriental Mysticism (1867), Part II, ch. V, Of the Four Universal Sources, end, p. 42; Conway (1874), no. CXXXIV, Inner Light, p. 82.
Palmer's four lines, through Conway, retold in prose and changed at the end: 'All the earth I'd wandered over, seeking still the beacon light, Never tarried in the daytime, never sought repose at night; Till I heard a reverend preacher all the mystery declare, Then I looked within my bosom, and 'twas shining brightly there.' In Palmer a preacher's teaching sends the seeker to look within; Tolstoy makes the preacher himself inward: «Проповедник этот был в моей душе» (that preacher was in my soul), and adds «который открыл мне истину» (who revealed the truth to me) for 'all the mystery declare'. Palmer's chapter ends on it after 'if the Traveller then would know God, he must look into his own heart'. Palmer names no poet, and the Persian was not found. Conway's margin, 'Persian. Sufi.', gave the printed signature «Персидский Суфи»; «Суфийская мудрость» is the Jubilee editors' correction.
2. Мы являемся и собственными спасителями и собственными губителями. Ничто внешнее человеку не может причинить ему зла. Если он живет по законам своего бытия, то никакое зло не заденет его даже среди разрушения вещества и гибели миров.
2. We are both our own saviors and our own destroyers. Nothing outward can do a man harm. If he lives by the laws of his being, no evil will touch him, even amid the destruction of matter and the ruin of worlds.
Source not found yet .
Related · The World's Advance-Thought and the Universal RepublicNo one who has grown a spiritual state of consciousness ever commits suicide for loss of his material possessions, for he stands on a solid foundation that no material ruin can touch.
The structure of good thoughts he has builded sustains him amid the crash of matter and the wreck of w’orlds.
Source text: iapsop.comDetails
Not found yet.
The English was not found. The nearest found is an aphorism signed 'L. A. M.' in June–July 1898 (Related): the man of spiritual consciousness 'stands on a solid foundation that no material ruin can touch', and 'the structure of good thoughts he has builded sustains him amid the crash of matter and the wreck of worlds'. It shares the closing image of Tolstoy's third sentence (среди разрушения вещества и гибели миров), an echo of Addison's Cato ('The wreck of matter, and the crush of worlds'), and nothing of his first two sentences. Tolstoy's first sentence matches, with 'and' for 'or', a line of a sermon on rewards and punishments printed in Unity (Chicago), 17 August 1893: 'We are our own saviors or our own destroyers' (archive.org full-text search; read, not saved); nothing there ties it to Mallory. Issues of the journal from 1892 to early 1897, and many after, are not online.
Searched: The text layers of IAPSOP's PDFs of all 60 issues online from March 1897 to June 1906, and the saved archive.org scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII, for 'saviors', 'saviours', 'destroyers', 'redeemer', 'wreck of matter', 'crash of', 'laws of his being', 'nothing external', and 'can harm'; archive.org full text for 'our own saviors and', 'our own saviours and', 'we are our own saviors', 'we are our own saviours', 'own saviors and our own destroyers', 'nothing external can harm', 'no evil can touch him', and 'crash of matter and the wreck of worlds'; Jubilee vols. 40, 43 and 45.
3. Христос стремится к преобразованию внутреннего человека, противно тому, что делают фарисеи, которые заняты только внешностью. Он упрекает их в том, что они уничтожили своими преданиями заповедь божию. Когда дух жизни оставляет тех, которые берут на себя поучение людей, когда учреждения теряют свою первую силу и ослабевают, совершаются две вещи: увеличиваются, усложняются обычаи внешнего богопочитания, и им приписывают воображаемую действительность, уверяя людей, что внешнее богопочитание заменяет действительную добродетель и освобождает от исполнения настоящего закона. И тогда среди обществ, подверженных такому бедственному учению, образуется как бы ложная совесть. Целые народы, часто с большим рвением, соблюдают отвлеченную веру и вместе с тем спокойно коснеют в пренебрежении самых священных обязанностей и в развращении, захватывающем всю их жизнь. Они моют руки перед тем, как есть телесный хлеб, очищают медные сосуды, не заботясь об очищении души. Сердце заброшено, а из сердца исходят кучей те страшные грехи, которые перечисляет Иисус. Иисус говорит напротив того: «Спуститесь в сердце свое, чтобы из него вырвать корни всего дурного. Внешнее не важно. И добро и зло во внутреннем». Вот чему учит Христос. Кто же учит другому, тот учит не как Христос, тот не ученик Христа, тот злоупотребляет именем Христа, чтобы обманывать людей; он из тех лжепророков, о которых сказал сам Христос: «Берегитесь тех, которые придут к вам в овечьей шкуре, а внутри волки хищные». И еще: «Все те, которые говорят: господи, господи, которые молятся языком, а желаниями своими пребывают во зле, не войдут в царство небесное».
3. Christ seeks to transform the inner man, contrary to what the Pharisees do, who are occupied only with externals. He reproaches them for having made void the commandment of God by their traditions. When the spirit of life leaves those who take upon themselves the teaching of the people, when institutions lose their first strength and grow weak, two things happen: the customs of outward worship multiply and grow more complicated, and an imaginary efficacy is ascribed to them; people are assured that outward worship takes the place of real virtue and frees them from fulfilling the true law. And then, in societies subject to so disastrous a teaching, there forms, as it were, a false conscience. Whole nations, often with great zeal, observe an abstract faith and at the same time calmly remain sunk in neglect of the most sacred duties and in a corruption that takes hold of their whole life. They wash their hands before they eat bodily bread, they cleanse copper vessels, without caring to cleanse the soul. The heart is neglected, and out of the heart come forth in a mass those terrible sins that Jesus lists. Jesus says, on the contrary: “Go down into your heart, to tear out of it the roots of all that is bad. What is outward is not important. Both good and evil are in what is inward.” This is what Christ teaches. Whoever teaches otherwise does not teach as Christ did; he is no disciple of Christ; he abuses the name of Christ to deceive people; he is one of those false prophets of whom Christ himself said: “Beware of those who will come to you in sheep’s clothing, but inwardly are ravening wolves.” And again: “All those who say, Lord, Lord, who pray with the tongue but in their desires abide in evil, will not enter the kingdom of heaven.”
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · close to the original .
Original · FrenchLa réforme de l'homme intérieur, c'est ce que Jésus veut opérer, en cela contraire aux Pharisiens, qui s'attachoient aux purs dehors.
Alors il se forme, au sein des sociétés soumises à ce fatal enseignement, comme une fausse conscience.
Lui, par une doctrine opposée, dit : Descendez dans le cœur pour en arracher toute racine mauvaise. Qu'importe le dehors? C'est au dedans qu'est le bien et qu'est le mal.
Qui donc enseigne autrement, n'enseigne point selon le Christ, n'est point le disciple du Christ.
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 Mark, chapter VII (Paris, 1846, second edition, p. 149).
The whole reflection after Mark VII (the washing of hands), translated closely, Lamennais's 'fausse conscience' kept in italics («ложная совесть»). Small changes: 'on multiplie les cérémonies, les rites, les pratiques extérieures' becomes «увеличиваются, усложняются обычаи внешнего богопочитания»; 'les vases de terre et les vaisseaux d'airain' becomes «медные сосуды» (the earthen vessels dropped); 'dans une corruption si générale que rien presque ne s'y dérobe' becomes «в развращении, захватывающем всю их жизнь»; 'ces faux apôtres' becomes «тех лжепророков»; 'qui prient des lèvres' becomes «которые молятся языком». The two Gospel lines Lamennais quotes are Matthew 7:15 and 7:21. No English translation of Lamennais's Évangiles is saved.
Translation note. The washing of hands and vessels and the sins that come out of the heart are from Mark 7:1–23. The last two quotations are free versions of Matthew 7:15 and 7:21, where the KJV has “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” and “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”
4. В судьбе нет случайностей; человек создает, а не встречает свою судьбу.
4. There are no accidents in fate; man creates his fate, he does not encounter it.
From Dictionnaire universel de la langue française · reworded by Tolstoy .
What changed“L’homme fait la sienne plutôt qu’il ne la reçoit,” man makes his own rather than receives it, becomes “man creates his fate, he does not encounter it”: the comparison becomes a flat denial.
Original · FrenchIl n'est point de hasard dans la destinée; l'homme fait la sienne plutôt qu'il ne la reçoit.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВ судьбе нет случайностей; человек скорее создает, нежели встречает свою судьбу.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), 13th ed. (Paris, 1851), s.v. «Destinée», a saying signed «Villemain».
The saying as Boiste's dictionary prints it under Villemain's name: 'Il n'est point de hasard dans la destinée; l'homme fait la sienne plutôt qu'il ne la reçoit' (there is no chance in destiny; man makes his own rather than receives it). The commentary of Jubilee vol. 40 says the Villemain of Tolstoy's Thoughts of Wise Men (1903) came from the «Иллюстрированный настольный календарь т-ва «Просвещение» на 1902 год», not online; the 1903 text, «человек скорее создает, нежели встречает свою судьбу», keeps the 'rather … than' of the French. In the Circle Tolstoy drops «скорее … нежели» for «создает, а не встречает» ('creates, and does not meet'), so the comparison becomes a flat denial. His verbs, create and meet, differ from Boiste's 'fait' and 'reçoit' and may follow the calendar's French. The passage in Villemain's own writings was not found (web searches for the French wording, Boiste).
5. Сам совершаешь грех, сам замышляешь зло, сам убегаешь от греха, сам очищаешь помыслы, сам собой ты порочен или чист, другому не спасти тебя.
5. You yourself commit sin, you yourself devise evil, you yourself flee from sin, you yourself purify your thoughts, by yourself you are corrupt or pure; no other can save you.
From Dhammapada · reworded by Tolstoy .
What changed“By oneself one suffers” becomes “you yourself devise evil,” so the suffering drops out and a second act of evil takes its place, and “by oneself one is purified” becomes “you yourself purify your thoughts.”
Original · PaliAttanā hi kataṁ pāpaṁ, …
… attanā saṅkilissati; …
Suddhī asuddhi paccattaṁ, …
… nāñño aññaṁ visodhaye.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСам творишь злое — сам страждешь; сам бежишь от греховного — сам же очищаешь себя от зла.
Сам ты делаешь себя чистым и нечистым, никто иной не будет твоим спасителем.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 165 (Attavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 31 July), from Gerasimov's Russian (1898; not found online), recast for the Circle. 1903 follows the verse: «Сам творишь злое — сам страждешь» (Müller: 'By oneself the evil is done, by oneself one suffers'). The Circle has «Сам совершаешь грех, сам замышляешь зло» (you yourself commit sin, you yourself devise evil): the suffering (Pali saṅkilissati, 'is defiled') drops out and a second act of evil takes its place. 'By oneself evil is left undone, by oneself one is purified' becomes «сам убегаешь от греха, сам очищаешь помыслы» (you yourself flee sin, you yourself purify your thoughts; 1903: «сам же очищаешь себя от зла»). 'Purity and impurity belong to oneself' becomes «сам собой ты порочен или чист» (vicious or pure), and 'no one can purify another' becomes «другому не спасти тебя» (another cannot save you; 1903: «никто иной не будет твоим спасителем»): purifying becomes saving, as in 1903.
6. Тело твое — это город, полный добра и зла. Ты — султан, а разум — твой великий визирь.
6. Your body is a city full of good and evil. You are the sultan, and reason is your grand vizier.
Source not found yet .
Not found yet.
No source found for «Тело твое — это город, полный добра и зла. Ты — султан, а разум — твой великий визирь». Saif ul-Muluk is the hero of a Persian and Arabic romance (in the Thousand and One Nights, and in Persian, Urdu, and Punjabi versions), here used as an author's name. No text with this wording was found.The Jubilee name index lists the name with this page only and no identification. «Хаджи Абдул Гезди» (5-1.8) proved to be Burton's pseudonymous Hâjî Abdû el-Yezdî, so this name too may be a pen name or an invented "Eastern" signature in an English source; the calendars in the Jubilee source list (The Higher Thought Calendar, 1904; the Theosophical Publishing Society's Perpetual Calendar), which were not found online, are possible sources.
Searched: Thoughts of Wise Men (1903) and its source list (Jubilee vol. 40); the Jubilee vols. 41-42 (name index, attribution corrections, source list); Conway's Sacred Anthology; d'Herbelot, Bibliothèque orientale vol. I; Palmer's Oriental Mysticism; the Desatir (1888 reprint); Burton's Kasîdah; Southgate (both), Coit, Tileston; the saved issues of The World's Advance-Thought and The Coming Day; web searches for the name with the English of the saying.
Translation note. The name is given as Tolstoy wrote it, «Сейф Мулук»; whom it names is uncertain.
7. Счастье и несчастье человека — не в собственности и не в золоте; счастье и несчастье — в его душе.
Не тот добр, кто не делает несправедливостей, а тот, кто не чувствует ни малейшей охоты к этому.
Мудрый чувствует себя как дома в каждой стране; отечеством для благородной души служит вся вселенная.
7. A man’s happiness and unhappiness lie not in property and not in gold; happiness and unhappiness lie in his soul.
It is not he who does no injustice that is good, but he who feels not the slightest desire to do it.
The wise man feels at home in every land; to a noble soul the whole universe serves as a fatherland.
From Fragments · joined by Tolstoy from several places .
Original · Ancient Greek… εὐδαιμονίη ψυχῆς καὶ κακοδαιμονίη.
… εὐδαιμονίη οὐκ ἐν βοσκήμασιν οἰκεῖ οὐδὲ Ev χρυσῶι: ψυχὴ οἰκητήριον δαίμονος.
… ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν …
… ἀνδρὶ σοφῶι πᾶσα τῆ βατή᾽ ψυχῆς Yap ἀγαθῆς πατρὶς ὁ ξύμπὰς κόσμος.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Fragments (in Stobaeus, Anthology), Diels B 170 and 171 (Stobaeus II.7.3i); B 62 (Stobaeus III.9.29); B 247 (Stobaeus III.40.7).
Three sayings of Democritus preserved by Stobaeus, one to a paragraph. The first joins two that Stobaeus prints together: "happiness and unhappiness belong to the soul" (B 170) and "happiness dwells not in herds nor in gold; the soul is the dwelling-place of the daimon" (B 171). Tolstoy puts the herds and the gold first and makes the herds «собственность» (property); the daimon's dwelling drops out. The second is close: "good is not the not doing wrong, but the not even wishing to" (B 62) becomes «Не тот добр, кто не делает несправедливостей, а тот, кто не чувствует ни малейшей охоты к этому». The third is close too: "to a wise man every land is open, for the fatherland of a good soul is the whole world" (B 247), where "every land is open" becomes «чувствует себя как дома в каждой стране» (feels at home in every country) and the good soul a noble one. B 62 is also transmitted among the sayings of "Democrates". Where Tolstoy read the three was not found. Moralistes anciens (1841), on his list of sources, gives a free French version of the second among the sayings of Democrates ("bannis même l'injustice de ta pensée"), far from Tolstoy's wording, and neither of the others; Boiste's dictionary, the source of 5-6.5 and 5-23.3, has none of them. The scan's Greek is quoted as it stands: in B 171 it reads "Ev" for ἐν and a colon for the raised point; in B 247 "τῆ" for γῆ, "Yap" for γὰρ, and "ξύμπὰς" for ξύμπας. No public-domain English was found.
Ничто так не ослабляет силы человека, как надежда в чем-либо, кроме своего усилия, найти спасение и благо.
Nothing so weakens our strength as the hope of finding salvation and the good in anything other than our own effort.
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