2Octoberоктября · 2-е октября
Религия говорит человеку, что он такое и что такое тот мир, среди которого он живет. Нравственное учение есть указание той деятельности, которая вытекает из религиозного понимания жизни.
Religion tells us what we are and what the world is in which we live. Moral teaching is the pointing out of the activity that flows from the religious understanding of life.
1. Посему говорю вам: не заботьтесь для души вашей, что вам есть и что пить, ни для тела вашего, во что одеться. Душа не больше ли пищи и тело — одежды?
Взгляните на птиц небесных: они не сеют, не жнут, не собирают в житницы; и отец ваш небесный питает их. Вы не гораздо ли лучше их?
Да и кто из вас, заботясь, может прибавить себе росту хотя на один локоть?
Итак, не заботьтесь и не говорите: что нам есть? или что пить? или во что одеться?
Ищите же прежде царства божия и правды его, и это всё приложится вам.
Итак, не заботьтесь о завтрашнем дне, ибо завтрашний день сам будет заботиться о своем. Довольно для каждого дня своей заботы.
1. Therefore I say to you: do not worry for your soul, what you will eat and what you will drink, nor for your body, what you will put on. Is not the soul more than food, and the body more than clothing?
Look at the birds of the air: they do not sow, they do not reap, they do not gather into barns; and your heavenly Father feeds them. Are you not much better than they?
And which of you, by worrying, can add even one cubit to his height?
So do not worry, and do not say: What shall we eat? or what shall we drink? or what shall we put on?
But seek first the kingdom of God and his righteousness, and all this will be added to you.
So do not worry about tomorrow, for tomorrow will worry about its own. Each day has enough of its own worry.
From Matthew · close to the original .
The Russian Bible (Synodal translation)Посему говорю вам: не заботьтесь для души вашей, что вам есть и что пить, ни для тела вашего, во что одеться. Душа не больше ли пищи, и тело одежды?
Взгляните на птиц небесных: они ни сеют, ни жнут, ни собирают в житницы; и Отец ваш Небесный питает их. Вы не гораздо ли лучше их?
Ищите же прежде Царства Божия и правды Его, и это все приложится вам.
Итак не заботьтесь о завтрашнем дне, ибо завтрашний ''сам'' будет заботиться о своем: довольно для ''каждого'' дня своей заботы.
Source text: ru.wikisource.orgIn English · King James Version, 1611Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them.
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
Source text: gutenberg.orgГоспода нашего Іисуса Христа Святое Евангеліе отъ Матѳея, Марка, Луки и Іоанна въ русско…Душа не больше ли пищи, и тѣло — одежды?
Взгляните на птицъ небесныхъ: онѣ не сѣют, ни жнутъ, ни́ собираютъ въ житницы; и Отецъ вашъ Небесный питаетъ ихъ. Вы не гораздо ли лучше ихъ?
Source text: ru.wikisource.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПосему говорю вам: не заботьтесь для души вашей, чтò вам есть и чтò пить, ни для тела вашего, во что одеться. Душа не больше ли пищи и тело — одежды?
Взгляните на птиц небесных; они ни сеют, ни жнут, ни собирают в житницу; и отец ваш небесный питает их.
Итак, не заботьтесь о завтрашнем дне, ибо завтрашний сам будет заботиться о своем: довольно для каждого дня своей заботы.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Matthew, 6:25–27, 31, 33–34.
The Synodal text of the six verses named, with two changes of wording and a few of punctuation. In verse 26 Tolstoy writes «не сеют, не жнут, не собирают» (do not sow, do not reap, do not gather) for the modern text's «ни сеют, ни жнут, ни собирают» (neither sow, nor reap, nor gather); the Synod's 1907 printing, saved, has «не сѣют, ни жнутъ, ни́ собираютъ», so the first «не» is an older printing's. In verse 34 he adds «день» (day): «ибо завтрашний день сам будет заботиться о своем» (for the morrow's day will take care of its own) for «ибо завтрашний сам» (for the morrow itself), where «сам» is italic in the Synodal as a word the translators supplied; and he sets a full stop for the colon before «довольно для каждого дня своей заботы» (sufficient for each day is its own care). In verse 25 «и тело — одежды» (and the body [more] than clothing) has the dash of the 1907 printing and no comma before it. Commas are added after «Итак» (therefore) in verses 31 and 34, «Отец ваш Небесный» (your heavenly Father) and «Царства Божия» (the kingdom of God) are in lower case, and «хотя» (even) is roman. Thoughts of Wise Men (1903) gives the same six verses on August 28, with the Synodal «ни сеют, ни жнут, ни собирают в житницу» (into a barn, singular) and without the added «день»; verse 25 alone is its thought for January 18. «На каждый день» (March 21) and «Путь жизни» (Jubilee vols. 43 and 45) have «не сеют, не жнут, не собирают» as the Circle does.
Translation note. Tolstoy’s wording. Where he has “soul,” the KJV has “life”: “Take no thought for your life … Is not the life more than meat, and the body than raiment?” For his last line the KJV has “Sufficient unto the day is the evil thereof.”
2. Кто, имея хлеб в корзине, спрашивает: что я буду есть завтра? — принадлежит к маловерующим.
2. Whoever, having bread in his basket, asks: What will I eat tomorrow? — belongs among those of little faith.
From Babylonian Talmud, Sotah · close to the original .
Original · Hebrewכל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov) (via Sefaria), 1916Whoever has bread in his basket [for today! and says 'What shall I eat tomorrow?' such a man is considered as wanting in faith.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто имеет хлеб в корзине и говорит: «что я буду есть завтра», тот принадлежит к маловерным.
Кто, имея хлеб в корзине, спрашивает, что я буду есть завтра? — принадлежит к маловерующим.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Sotah, 48b.
A baraita of R. Eliezer the Great, quoted in Sotah 48b on the Mishnah's 'men of faith ceased': 'whoever has bread in his basket and says, What shall I eat tomorrow? is nothing but one of those of little faith'. Tolstoy keeps it close; «маловерующим» (those of little faith) renders מקטני אמנה (of the small in faith). The Circle repeats Thoughts of Wise Men (1903), 28 August, word for word, where it follows Matthew 6:25–27, 31, 33–34; the same book has it once more, on 18 January, in other words («тот принадлежит к маловерным»). Tolstoy's Talmud came through two Russian anthologies (O. Ya. Gurvich, 1901; «Мировоззрение талмудистов», 1874–76; Jubilee vol. 40 commentary), not online, so the Russian he read is not shown. Sefaria's Glick text names the sage 'R. Elazar the Great'; the Vilna text has רבי אליעזר הגדול.
3. Лучшее богопочитание — то, которое делается без надежды на достижение какой-либо цели; худшее такое, которое имеет в виду определенную цель.
Тот, кто обожает высшее существо, должен созерцать его во всяком творении.
3. The best worship of God is that which is performed without hope of attaining any aim; the worst is that which has a definite aim in view.
Whoever adores the Supreme Being must contemplate him in every creature.
From Agni Purana · shortened by Tolstoy .
What Tolstoy read · The Sacred AnthologyThat is the best worship which is made without …
He who adores the Supreme Being should behold him in every creature and every creature in him.
Source text: archive.orgOriginal · Sanskritत्रिविधास्याद्धरेः पूजा काम्याकाम्योभयात्मिका
उत्तमा निष्फला पूजा कनिष्ठा सफलार्चना
Source text: sa.wikisource.orgIn English · M. N. Dutt, 1903… of which the ' best form Is the disinterested worship, or the worship without any desire or supplication on the part of the devotee.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Agni Purana, ch. 47, v. 3 (the first sentence); Conway (1874), p. 113, no. CLXXIX, Mystical Altar-Flowers.
The first two sentences of Conway's 'Mystical Altar-Flowers', whose margin reads 'Hindu. Agni. Purana. (Wilson MS.) comp.' The first is close: 'That is the best worship which is made without the expectation of the attainment of any particular object; the worst is that which is performed for the accomplishment of a particular end' («Лучшее богопочитание — то, которое делается без надежды на достижение какой-либо цели; худшее такое, которое имеет в виду определенную цель»). In the second Tolstoy keeps 'should behold him in every creature' and leaves out 'and every creature in him'. The first sentence is Agni Purana 47.3, in the chapter on the worship of the Shalagram stone: उत्तमा निष्फला पूजा कनिष्ठा सफलार्चना, 'the best worship is without fruit, the lowest is worship for a fruit' (Dutt, 1903: 'the best form is the disinterested worship, or the worship without any desire or supplication on the part of the devotee'); v. 1 names the three kinds, with desire, without it, and both, and v. 4 makes worship of an image the middle one. Conway leaves out the Shalagram. The second sentence was not found in ch. 47 or in Dutt's first volume (chs. 1–168); Conway's 'comp.' marks a passage compiled from more than one place, and his list of authorities names Wilson's manuscript Agni Purana. Not in Thoughts of Wise Men (1903). March's Agni Purana (3-12.4) also came through Conway.
4. Несомненно то, что преподавать религиозные системы есть насилие, есть тот соблазн детей, про который говорил Христос. Какое право имеем мы преподавать то, что оспариваемо огромным большинством: троицу, чудеса Будды, Магомета, Христа? Одно, что мы можем и должны преподавать детям, это то, что обще всем религиям и понятно всякому: нравственное учение любви и единения.
4. It is beyond doubt that to teach religious systems is violence, is that tempting of children of which Christ spoke. What right have we to teach what is disputed by the vast majority: the Trinity, the miracles of the Buddha, of Muhammad, of Christ? The one thing we can and must teach children is what is common to all religions and understandable to everyone: the moral teaching of love and union.
Translation note. Christ’s words are Matthew 18:6, where the KJV has “whoso shall offend one of these little ones”; Tolstoy’s word, «соблазн», is “temptation.”
5. Будда сказал: есть трудные вещи в мире, — будучи бедным, быть милосердным; будучи богатым и знатным, быть религиозным; подавить похоть и плотские желания, видеть приятный предмет и не желать приобрести его; переносить оскорбления без злобы; изучать предмет до самого основания; не осуждать невежественного; избегать споров; совершенно освободиться от самолюбия и быть одинаковым ко всем людям в своем сердце и в жизни.
5. The Buddha said: there are hard things in the world — to be merciful when poor; to be religious when rich and highborn; to suppress lust and carnal desires, to see a pleasing object and not wish to acquire it; to bear insults without malice; to study a subject down to its very foundation; not to condemn the ignorant; to avoid disputes; to free oneself completely from self-regard and to be the same toward all people in one’s heart and in one’s life.
From The Sutra in Forty-two Sections · reworded by Tolstoy .
What changed“To be the same in heart and life,” consistency between heart and conduct, becomes “to be the same toward all people in one’s heart and in one’s life,” impartiality toward everyone (the Chinese, 心行平等, keeping mind and conduct even, is nearer it than Beal’s English); Conway’s “to repress lust and famish desire” (Beal: “banish desire”) becomes “to suppress lust and carnal desires.”
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… great, to be religious ; to escape destiny ; to repress lust and famish desire ; to see an agreeable object and not seek to obtain it ; …
… to bear insult without anger ; …
… to investigate a matter to the very bottom ; not to con temn the ignorant ; thoroughly to extirpate selfesteem ; …
… to be the same in heart and life ; to avoid controversy.'
Source text: archive.orgOriginal · Classical Chinese佛言。天下有二十難。貧窮布施難。豪貴學道難。
忍色離欲難。見好不求難。有勢不臨難。被辱不瞋難。
廣學博究難。不輕未學難。除滅我慢難。
心行平等難。不說是非難。
Source text: zh.wikisource.orgIn English · Samuel Beal, 1871Buddha said : There are twenty difficult things in the world — being poor to be charitable ; being rich and great ; to be religious ; …
… to repress lust and banish desire ; to see an agreeable object and not seek to obtain it ; …
… to investigate a matter to the very bottom ; not to contemn the ignorant ; thoroughly to extirpate self-esteem ; …
… to be the same in heart and life; to avoid controversy.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Sutra in Forty-two Sections, section 12, the twenty difficult things (Beal's § 11); Conway (1874), no. CCLXVI, Difficult Things, p. 171.
Conway's English (from Beal's Catena, 1871), shortened and in one place changed. Conway prints the Buddha's list of difficult things in Beal's words, less two items ('to get sight of the Scriptures', 'to be born when a Buddha is in the world'), beside a margin that reads 'Chinese Budh[ist]', which Tolstoy's signature repeats; and where Beal's punctuation divides 'being rich and great; to be religious', Conway prints 'being rich and great, to be religious', as Tolstoy has it («будучи богатым и знатным, быть религиозным»). So Tolstoy read Conway. Of Conway's eighteen items he keeps ten, in Conway's order except that 'to avoid controversy', Conway's last, comes before 'thoroughly to extirpate self-esteem'. He leaves out 'to escape destiny', 'to be strong without being rash', 'to move in the world (to touch things) without setting the heart on it', 'to be good, and at the same time to be learned and clever', 'to see the hidden principle in the profession of religion', 'to attain one's end without exultation', 'to exhibit in a right way the doctrine of expediency', and 'to save men by converting them'. Two changes of sense: 'to be the same in heart and life' becomes «быть одинаковым ко всем людям в своем сердце и в жизни» (to be the same toward all people in one's heart and in one's life), so that consistency between heart and conduct becomes impartiality toward everyone; and 'to repress lust and famish desire' becomes «подавить похоть и плотские желания» (to repress lust and carnal desires). 'Not to contemn the ignorant' is «не осуждать невежественного» (not to condemn the ignorant). The Chinese is section 12 of the Sutra in Forty-two Sections in its later recension, saved here in the text with the Song emperor Zhenzong's commentary: 天下有二十難 ('there are twenty hard things in the world'), whose twenty items Beal follows one for one; the older Korean recension (February's 2-16.2) has only five. The item behind 'the same in heart and life' is 心行平等難 ('it is hard to keep mind and conduct even', 平等, impartial toward all), which is nearer Tolstoy's «ко всем людям» than Beal's English is. The Buddha is the speaker; «Китайский буддист» is Conway's margin and stands.
6. Бога не слушаются, а обожают. Лучше не обожать, а слушаться.
6. God is not obeyed, but adored. It is better not to adore, but to obey.
Translation note. The Russian italic is broken only at the commas; each sentence is set here as one span.
7. Живи до веку и до вечеру. Работай, как будто будешь жить вечно, а поступай с людьми, как будто умрешь сейчас.
7. Live for an age and till evening. Work as though you will live forever, and treat people as though you will die this minute.
Translation note. A saying: «до веку», for an age, that is, for all time, and «до вечеру», only until evening. The next sentence explains the pair.
8. Религия, рассматриваемая сама по себе, есть признание всех наших обязанностей заповедями бога.
8. Religion, considered in itself, is the recognition of all our duties as commandments of God.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · reworded by Tolstoy .
What changedKant’s qualifier, “subjectively considered,” becomes “considered in itself,” so a definition of religion on the believer’s side becomes a definition of religion as such; “as if they were divine commandments,” Semple’s words (Kant: “als göttlicher Gebote,” as divine commands), becomes “as commandments of God.”
What Tolstoy read · Raoul Richter, Kant-AussprücheDie religiöse Gewißheit. Religion ist (subjektiv betrachtet) das Erkenntnis aller unserer Pflichten als göttlicher Gebote.
Source text: archive.orgOriginal · GermanReligion iſt (ſubjectiv betrachtet) das Erkenntniß aller unſerer Pflichten als göttlicher Gebote.
Source text: archive.orgIn English · J. W. Semple, 1838Religion, subjectively considered, is the ackno^vledgment and recognition of all our duties as if they were divine commaudments.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), part IV, section 1, Kehrbach's ed. (Leipzig: Reclam, 1879), p. 164, the section's opening sentence; Kant-Aussprüche no. 223 («Die religiöse Gewißheit»), Richter's register: Religion i. d. Gr., Hartenstein VI, 252.
Kant's definition, with its qualifier changed. 'Religion ist (subjectiv betrachtet)' (religion, subjectively considered) becomes «Религия, рассматриваемая сама по себе» (religion considered in itself): Kant limits the definition to religion on the side of the believing subject, and his footnote adds that it demands no assertoric knowledge, not even of God's existence; Tolstoy's words make it a definition of religion as such. 'Das Erkenntnis' (cognition, knowing) becomes «признание» (acknowledgment), and 'als göttlicher Gebote' (as divine commands) «заповедями бога» (as commandments of God). Tolstoy read it in Richter's Kant-Aussprüche, which prints the sentence alone under the heading 'Die religiöse Gewißheit' (intermediary). Semple's English adds 'as if they were' before 'divine commandments', which the German does not have. The Circle gives a neighbouring definition, Richter's no. 240 from Der Streit der Fakultäten, on 2 January (no. 5, «По Канту»).
Нравственное учение неполно, если оно не религиозно, т. е. необязательно. Религия не нужна, если она не нравственна, не ведет к доброй жизни.
Moral teaching is incomplete if it is not religious, that is, not binding. Religion is not needed if it is not moral, if it does not lead to a good life.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/october/2