5Octoberоктября · 5-е октября
Усилие нравственное потому необходимо, что усилие плотское не переставая совершается. Только перестань работать над собой духовно, и плоть завладеет тобой.
Moral effort is necessary because the effort of the flesh goes on without ceasing. Only stop working on yourself spiritually, and the flesh will take possession of you.
1. Усвоить истину — дело нелегкое для людей, исполненных заблуждений, ибо вредные влияния разного рода с чрезвычайной силой стремятся сохранить над ними свою власть. И потому надо с особенной настойчивостью отыскивать истину и держаться ее.
1. To assimilate the truth is no easy matter for people full of errors, for harmful influences of every kind strive with extraordinary force to keep their power over them. And so one must seek out the truth with particular persistence and hold to it.
Source not found yet .
Not found yet.
Not found. The thought (truth is hard to take in for those full of error, because harmful influences of every kind strive to keep their hold on them, so truth must be sought and held with particular persistence) is in the journal's manner, but no paragraph found carries it; many numbers of 1892–1897, 1900, and 1903–1907 are not online. Whether the words are Mallory's or another writer's she reprinted cannot be said.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII (to 1909), by phrase and by 450-character windows scored on groups of keywords: 'truth' near 'error(s)', 'delusion', or 'falsehood' and near 'influence(s)', 'forces', or 'spirits'; 'retain', 'maintain', or 'keep' with 'hold', 'grip', 'sway', 'control', or 'power over'; 'persist', 'persever', 'tenacity', 'steadfast', or 'earnest' near 'truth'; 'assimilate', 'receive', 'accept', or 'absorb' with 'truth'; 'not easy', 'difficult', or 'hard' with 'truth'; 'cling', 'adhere', or 'hold fast'. Also Tolstoy's Thoughts of Wise Men (Jubilee vol. 40), For Every Day (vol. 43), and The Path of Life (vol. 45) for another version of the thought.
2. То, что неясно, следует выяснить. То, что трудно делать, следует делать с великой настойчивостью.
2. What is unclear should be made clear. What is hard to do should be done with great persistence.
Probably from The Doctrine of the Mean · shortened by Tolstoy .
Original · Classical Chinese博學之，審問之，慎思之，明辨之，篤行之。
有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。
Source text: zh.wikisource.orgIn English · James Legge, 1895To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.
While there is anything which he has not discriminated, or while his discrimination is not clear, he will not intermit his labour.
If there be anything which he has not practised, or if his practice fails in earnestness, he will not intermit his labour.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТо, что неясно, следует выяснить. То, что трудно творить, следует делать с великой настойчивостью.
Source text: tolstoy.ruDetails
A likely source, not certain. The Doctrine of the Mean (Zhongyong), probably ch. XX, §§ 19-20 (Legge; Pauthier ch. XX, §§ 18-19).
Thoughts of Wise Men (1903), 2 June, prints the thought signed «Конфуций», which in that book marks D. Konissi's Russian Great Learning and Doctrine of the Mean (Jubilee vol. 40 commentary); the Circle has «делать» (to do) for 1903's «творить» (to make, to do). Konissi's Doctrine of the Mean («Средина и постоянство», Вопросы философии и психологии, 1895, кн. 4 (29)) was not found online, so the passage is placed by its sense, probably in the Doctrine of the Mean, ch. XX: the five steps of learning end in 明辨之，篤行之 ('discriminate it clearly, practise it earnestly'), and the resolve that follows says 有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也 ('if there is anything he has not discriminated, or his discrimination is not clear, he does not let it go; if there is anything he has not practised, or his practice is not earnest, he does not let it go'), then 人一能之，己百之 ('what another does at one try, he does at a hundred'). «То, что неясно, следует выяснить» (what is unclear should be made clear) answers 辨之弗明弗措; «То, что трудно делать, следует делать с великой настойчивостью» (what is hard to do should be done with great persistence) answers 行之弗篤弗措 and the hundredfold effort. Neither Legge nor Pauthier words it so; whether Konissi or Tolstoy condensed the section is not known. September's 9-20.1 is the same section in Pauthier's French. The book is ascribed to Zisi, Confucius's grandson; «Конфуций» is the 1903 book's name for Konissi's two translations.
Searched: Thoughts of Wise Men (1903) and its source list (Jubilee vol. 40); D. Konissi's Russian Great Learning (1893) and Doctrine of the Mean (1895) in Вопросы философии и психологии, not online (archive.org holds the journal for 1893 from book 19 on, and for 1894; not book 16 of 1893 or 1895); Pauthier's Four Books; Legge's Doctrine of the Mean (1895) and Analects (1861); the Chinese Zhongyong.
3. Пока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшему в западню; увязшие в путах телесных желаний, они снова и снова подпадают страданию на долгие времена.
3. As long as you have not destroyed to its very root your lustful attachment to women, so long will your spirit be attached to the earthly, as a suckling calf is attached to its mother.
People driven by lust rush about like a hare caught in a snare; entangled in the fetters of bodily desires, they fall into suffering again and again, for a long time.
From Dhammapada · reworded by Tolstoy .
What changedThe craving the Pali calls thirst (Müller: “driven on by thirst”) is made bodily: the 1903 text’s “bonds of thirst,” Gerasimov’s words, become “the fetters of bodily desires,” as Gerasimov had already made the first line’s thirst lust; “forever” drops out.
What Tolstoy read · Путь к истинеПока ты не уничтожиль до самаго корня похотливую привязанность свою къ женщинв, до тьхъ поръ твой я будеть привязанъ къ земному, …
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся въ западню; …
… они вновь и вновь подпалаютъ страланю на доля времена.
Source text: archive.orgOriginal · PaliYāva hi vanatho na chijjati, …
Aṇumattopi narassa nārisu; …
Paṭibaddhamanova tāva so, …
Vaccho khīrapakova mātari.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся в западню; навсегда увязшие в путах жажды, они вновь подпадают страданию на долгие времена.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 284 (Maggavagga) and 342 (Taṇhāvagga).
Dhammapada 284 and 342 in N. Gerasimov's Russian (1898), joined into one thought by Thoughts of Wise Men (1903), 26 April, signed «Dhammapada»; the Circle keeps v. 284 as 1903 has it and changes v. 342. In v. 284, 1903 already had «дух твой» (thy spirit) where the scan of Gerasimov reads «твой я» (thy self), and repeats «привязан» (bound) at the end. The verse is close to the Pali: Yāva hi vanatho na chijjati … paṭibaddhamanova tāva so, vaccho khīrapakova mātari ('as long as the thicket [of desire] of a man toward women, even the smallest, is not cut down, so long is his mind bound, like a sucking calf to its mother'; Müller 'so long is his mind in bondage, as the calf that drinks milk is to its mother'); 'thicket' is Gerasimov's «похотливую привязанность» (lustful attachment), Müller's 'love'. In v. 342 the Circle drops «навсегда» (forever), makes Gerasimov's and 1903's «в путах жажды» (in the bonds of thirst) «в путах телесных желаний» (in the bonds of bodily desires), and has «снова и снова» (again and again) where 1903 had «вновь» (anew) and Gerasimov «вновь и вновь» (anew and anew); «попавшему» (caught) is 1903's «попавшемуся». The thirst is the Pali's craving: Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito; saṁyojanasaṅgasattakā, dukkhamupenti punappunaṁ cirāya ('people led on by craving run about like a snared hare; held by fetters and attachments, they come to suffering again and again, for long'; Müller 'Men, driven on by thirst'). Gerasimov had already made the craving of the first line «похоть» (lust); the Circle makes the second line's thirst bodily desire as well.
4. Путь исправления себя, правда, труден, но он труден не сам по себе, а труден потому, что мы так долго предавались порокам. Эти-то пороки и усложняют нам путь исправления. Мы страдаем от этой борьбы настолько, насколько пороки наши успели в нас вкорениться. Мы не можем думать, что бог виноват в необходимости этой борьбы, потому что, не будь в нас пороков, не было бы и борьбы. Значит, причина борьбы — в нашем собственном несовершенстве. И между тем в этой борьбе наше спасение, и если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы навсегда с нашими пороками.
4. The path of amending oneself is hard, it is true, but it is hard not in itself, but because we have given ourselves up to vices for so long. It is these vices that make the path of amendment hard for us. We suffer from this struggle to the extent that our vices have managed to take root in us. We cannot think that God is to blame for the necessity of this struggle, because, were there no vices in us, there would be no struggle either. So the cause of the struggle lies in our own imperfection. And yet in this struggle is our salvation, and if God were to deliver us from this struggle, we, wretched as we are, would remain forever with our vices.
From Pensées · reworded by Tolstoy .
What changedEntering into godliness becomes “the path of amending oneself,” and supernatural grace drops out, so we suffer “to the extent that our vices have managed to take root in us”; the cause of the struggle, in Tolstoy’s 1903 version impiety, Pascal’s word, is in the Circle “our own imperfection,” and being left “without that war which He came to bring” becomes remaining “forever with our vices.” †
† An intermediate translation may have made this change.
Original · FrenchIl est vrai qu’il y a de la peine, en entrant dans la piété ; mais cette peine ne vient pas de la piété qui commence d’être en nous, mais de l’impiété qui y est encore.
Nous ne souffrons qu’à proportion que le vice, qui nous est naturel, résiste à la grâce surnaturelle ; notre cœur se sent déchiré entre des efforts contraires ; mais il serait bien injuste d’imputer cette violence à Dieu qui nous attire, au lieu de l’attribuer au monde qui nous retient.
La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu’il est venu apporter.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there.
We suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn asunder between these opposed efforts. But it would be very unfair to impute this violence to God, who is drawing us on, instead of to the world, which is holding us back.
The most cruel war which God can make with men in this life is to leave them without that war which He came to bring.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurU est vrai qu'il y a de la peine en s'exerçant dans la piété. Mais cette peine ne vient pas de la piété qui commence d'être en nous , mais de l'impiété qui y est encore.
Mais il serait bien injuste d'imputer cette violence à Dieu qui nous attire, au lieu de l'attribuer au monde qui nous retient.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПуть исправления себя, правда, труден, но он труден не сам по себе, а труден потому, что мы так долго предавались порокам, которые и усложняют нам путь исправления.
Значит, причина борьбы — в нашем собственном нечестии. И между тем в этой борьбе наше спасение, и если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы при наших пороках.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 498 (Section VII); Trotter 498; Didot ed. (1863), part II, art. XVII, § LXXII, pp. 296–297.
B. 498, freely reworked, by way of Thoughts of Wise Men (1903, 11 October, no. 2), which the Circle copies with three changes of its own (tolstoy). Pascal speaks of the pain of entering into piety, which comes from 'l'impiété qui y est encore' (the impiety still in us); Tolstoy makes it «путь исправления себя» (the path of correcting oneself), hard «потому, что мы так долго предавались порокам» (because we have so long given ourselves to vices). Pascal's 'Nous ne souffrons qu'à proportion que le vice, qui nous est naturel, résiste à la grâce surnaturelle' (we suffer only in proportion as the vice natural to us resists supernatural grace) loses grace: «насколько пороки наши успели в нас вкорениться» (as far as our vices have taken root in us). Where Pascal says it would be unjust 'd'imputer cette violence à Dieu qui nous attire, au lieu de l'attribuer au monde qui nous retient' (to impute this violence to God who draws us, instead of to the world that holds us back), Tolstoy places the cause «в нашем собственном несовершенстве» (in our own imperfection). The simile of the child torn by its mother from robbers is left out, and 'La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu'il est venu apporter' (the cruellest war God can make on men in this life is to leave them without the war he came to bring) becomes «если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы навсегда с нашими пороками» (if God freed us from this struggle, we wretches would remain for ever with our vices). Against the 1903 text the Circle splits the first sentence in two, writes «несовершенстве» (imperfection) for «нечестии» (impiety, Pascal's word), and «навсегда с нашими пороками» for «при наших пороках». The 1903 book's Pascal came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник; vol. 40 commentary), not seen. The Didot text, in the printing Tolstoy owned (1850; here 1863), reads 'en s'exerçant dans la piété' (in exercising oneself in piety) (edition).
5. С нашими высшими чувствами бывает то же, что бывает со всеми вообще нашими способностями. Если мы не упражняем их, мы перестаем замечать, что мы ими обладаем. Люди, никогда не упражняющие своих способностей, становятся нечувствительными к их существованию.
5. The same thing happens with our higher feelings as happens with all our faculties in general. If we do not exercise them, we stop noticing that we possess them. People who never exercise their faculties become insensible to their existence.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changedMallory’s “spiritual senses” become “our higher feelings,” and “their spiritual faculties” become “their faculties,” so her “spiritual” is gone from both sentences and the last speaks of every faculty; “we do not realize that we possess them” becomes “we stop noticing that we possess them.”
Lucy Mallory’s own wordsIt is with the spiritual senses as it is with our other faculties--if we do not exercise them, we do not realize that we possess them.
Those who never exercise their spiritual faculties become insensible to their existence.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 2, April 1902, p. 20, the column 'Key Thoughts', signed at its end '--Lucy A. Malloby' (a misprint of Mallory).
Mallory's own, in her column. Changed: 'the spiritual senses' become 'our higher senses' (С нашими высшими чувствами), 'our other faculties' become 'all our faculties in general' (со всеми вообще нашими способностями), 'we do not realize that we possess them' becomes 'we cease to notice that we possess them' (мы перестаем замечать, что мы ими обладаем), and 'their spiritual faculties' become 'their faculties' (своих способностей), so the last sentence speaks of every faculty. Mallory's 'spiritual' is gone from both sentences. No printable.
6. Доброе дело совершается всегда с усилием, но когда усилие повторено несколько раз, — то же дело становится привычкой.
6. A good deed is always done with effort, but when the effort has been repeated several times, the same deed becomes a habit.
Не пренебрегай никаким делом, которое может приучить тебя к деланию добра, а тем более таким, которое может отучить тебя от делания зла.
Do not neglect any deed that can accustom you to doing good, and still less one that can wean you from doing evil.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
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