5Aprilапреля · 5-е апреля
Избежать исполнения закона труда можно только грехом: или совершением насилия, участием в нем, или лестью и угодничеством перед насилием.
We can avoid fulfilling the law of labor only by sin: either by committing violence or taking part in it, or by flattery and servility before violence.
1. Лучше лишиться жизни, чем льстить низким. Нищета лучше, чем роскошь через служение богатым. Не стоять у дверей богатого и не говорить голосом просителя — это лучшая жизнь.
1. Better to lose one’s life than to flatter the base. Poverty is better than luxury through serving the rich. Not to stand at a rich man’s door and not to speak in a petitioner’s voice — that is the best life.
From Hitopadesha, Book I · reworded by Tolstoy .
What changedConway’s “luxury through another’s wealth” (Wilkins: “to gratify the mouth at the expense of others”) becomes “luxury through serving the rich.”
What Tolstoy read · The Sacred AnthologyImpoverishment is better than luxury through another's wealth.
Not to attend at the door of the wealthy, and not to use the voice of petition, these imply the best life of a man.
Source text: archive.orgOriginal · Sanskritवरं भिक्षाशित्वं न च परधनास्वादनसुखम्
वरं प्राणत्यागो न पुनरधमानाम् उपगमः
असेवितेश्वरद्वारम् अदृष्टविरहव्यथम् ।
अनुक्तक्लीबवचनं धन्यं कस्यापि जीवनम्
Source text: sa.wikisource.orgIn English · Charles Wilkins, 1787It is better to live by begging one's bread, than to gratify the mouth at the expense of others.
Fortunate is the life of that man, by whom the door of the noble hath not been attended ; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hitopadesha, Book I (Mitralabha), the mouse Hiranyaka's story, vv. 130-131 and 139 (Wikisource numbering).
Conway's three sentences, close, with one change. Conway joins three verses of the Hitopadesha: 'it is better to abandon life than flatter the base' (the scan reads 'natter') is the last line of v. 131, 'better to give up life than to court the base'; 'impoverishment is better than luxury through another's wealth' is the last line of v. 130, 'better to live on alms than the pleasure of enjoying another's wealth'; the last sentence is v. 139, 'blessed is the life of one who has not waited at a lord's door, has not known the pain of separation, has not spoken abject words', without the separation. Tolstoy changes 'luxury through another's wealth' to «роскошь через служение богатым» (luxury through serving the rich), and Conway's 'these imply the best life of a man' becomes «это лучшая жизнь». Wilkins's English (1787) is another translation; Conway's translator is not named.
2. Лучше человеку умереть голодной смертью, чем лишиться невинности ради добывания хлеба.
2. It is better for a man to die of hunger than to lose his innocence for the sake of getting bread.
From Life without Principle · close to the original .
What Tolstoy read · Every Day with Thoreau, in The Coming DayA man had better starve at once than lose his innocence in the process of getting his bread.
Source text: archive.orgThoreau’s own wordsA man had better starve at once than lose his innocence in the process of getting his bread.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Life without Principle (Atlantic Monthly, October 1863), in A Yankee in Canada, with Anti-Slavery and Reform Papers (Boston, 1866), After 'Do not ask how your bread is buttered; it will make you sick, if you do'.
A close translation of the sentence: 'It is better for a man to die a hungry death than to lose his innocence for the sake of getting bread'; 'at once' is not rendered. The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed.
3. Были два брата: один служил у царя, а другой питался трудом рук своих. Богатый брат сказал раз бедному:
— Зачем ты не поступаешь на служение к царю? Ты бы избавился от тяжести труда.
На это бедный сказал:
— А зачем ты не трудишься, чтобы избавиться от тяжести унижения? Мудрецы сказали, что лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого. Лучше месить руками известь и глину, чем складывать их на груди в знак своего рабства. Лучше довольствоваться куском хлеба, чем рабски гнуть спину.
3. There were two brothers: one served the king, and the other lived by the labor of his hands. The rich brother once said to the poor one:
“Why do you not enter the king’s service? You would be rid of the burden of labor.”
To this the poor one said:
“And why do you not labor, so as to be rid of the burden of humiliation? The sages have said that it is better to eat in peace the bread of your own labor than to wear a golden belt and be another’s servant. Better to knead lime and clay with your hands than to fold them on your breast in token of your slavery. Better to be content with a piece of bread than to bend your back like a slave.”
From Gulistan · reworded by Tolstoy .
What changedFolding the hands “in attendance on the Umeer” becomes folding them “in token of your slavery,” and the closing address, “O ignoble belly, satisfy yourself with a loaf of bread,” becomes a maxim: “Better to be content with a piece of bread than to bend your back like a slave.”
What Tolstoy read · The Sacred Anthology… for the sages have said that to eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service; …
… satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgOriginal · Persianدو برادر یکی خدمت سلطان کردی و دیگر به زور بازو نان خوردی
گفت تو چرا کار نکنی تا از مذلت خدمت رهایی یابی که خردمندان گفته اند نان خود خوردن و نشستن به که کمرشمشیر زرین به خدمت بستن
به دست آهک تفته کردن خمیر
تا نکنی پشت به خدمت دو تا
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806THERE were two brothers, one of whom was in the service of the king, and the other ate the bread of his own industry.
… to use your hands in making mortar of quicklime, is preferable to placing them on your breast in attendance on the Umeer.
O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. I, story 36 (Ganjoor); Tale XXXVI (Gladwin).
Gladwin's English, through Conway, shortened and reworded. Tolstoy leaves out 'Precious life has been spent in these cares, "What shall I eat in the summer, and with what shall I be clothed in the winter?"'. 'To eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service' becomes «лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого» (and be another's servant). 'Making mortar of quicklime' becomes «месить руками известь и глину» (lime and clay; Persian: 'kneading hot lime with the hand'). 'Placing them on your breast in attendance on the Umeer' becomes «складывать их на груди в знак своего рабства» (as a sign of one's slavery): the emir drops out. The closing address, 'O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude', becomes a maxim: «Лучше довольствоваться куском хлеба, чем рабски гнуть спину». Persian: the golden girdle is a gold sword-belt (کمرشمشیر زرین).
4. Как ни прекрасна одежда, жалованная царем, своя грубая одежда лучше, и хотя вкусны яства богатых, лучше кусок хлеба с своего стола.
4. However fine the clothing granted by the king, your own coarse clothing is better; and though the dishes of the rich are tasty, a piece of bread from your own table is better.
From Gulistan · shortened by Tolstoy .
What Tolstoy read · The Sacred Anthology… yet one's own coarse clothes are preferable ; …
… and although the great man's food is exquisite, still the scraps of one's own table are more delicious.
Source text: archive.orgOriginal · Persianخلعت سلطان اگر چه عزیز است جامه خلقان خود به عزت تر و خوان بزرگان اگر چه لذیذ است خرده انبان خود به لذت تر
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806Although a dress bestowed by a monarch is valuable, yet one's own coarse clothes are preferable ; and although the great man's food is exquisite, still the scraps of one's own table are more delicious.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. VIII, maxim 77 (Ganjoor); in No. LXXV (Gladwin).
Gladwin's English, through Conway, close, with its last sentence left out ('Vinegar and potherbs, obtained by one's own labour, are preferable to bread and lamb received from the hand of the head man of the village'). 'The great man's food' becomes «яства богатых» (the food of the rich), and 'the scraps of one's own table' «кусок хлеба с своего стола» (a piece of bread from one's own table); the Persian has 'the crumbs of one's own provision bag' (خرده انبان خود). In the Persian the maxim stands alone; Gladwin prints it at the end of his No. LXXV, Conway alone.
5. Лучше, много лучше каждому человеку взять веревку и пойти в лес за дровами и продать вязанку дров на пищу, чем просить ее у людей. Если люди не дадут, будет стыдно и досадно, а если дадут, будет еще хуже: будешь обязан перед теми, кто дал.
5. It is better, much better, for every man to take a rope and go into the forest for firewood and sell a bundle of firewood for food than to beg it from people. If people do not give, you will be ashamed and vexed; and if they do give, it will be worse still: you will be beholden to those who gave.
From Hadith: Sahih al-Bukhari, Kitab al-Zakat · close to the original .
Original · Arabicلأن يأخذ أحدكم حبله فيأتي بحزمة الحطب على ظهره فيبيعها فيكف الله بها وجهه خير له من أن يسأل الناس أعطوه أو منعوه
Source text: ar.wikisource.orgIn English · A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10), 1809Verily it is better for one of you to take your rope, and bring a bundle of wood upon your back, and Sell it, in which case God guards his honour; …
… than to beg of people, whether they give him or not; …
… if they do not give him, his reputation suffers, and he returns disappointed; …
… it is worse than that; for it lays him under obligation …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hadith: Sahih al-Bukhari, Kitab al-Zakat; in Mishkat al-Masabih, Book of Alms, Bukhari, Kitab al-Zakat, no. 1402 as numbered on Wikisource; Matthews, Mishcat-ul-Masabih vol. I, Book VI, ch. V ('Of persons for whom it is not lawful to beg').
Tolstoy follows Matthews' English of the Mishkat closely, his second sentence included: 'if they do not give him, his reputation suffers, and he returns disappointed; and if they give him, it is worse than that; for it lays him under obligation' is a gloss Matthews adds to the hadith (the Arabic ends 'whether they give to him or refuse him'). So the Mishkat in Matthews' English, or a book quoting it, was what Tolstoy read, as in December (12-11.4). He drops 'in which case God guards his honour' (literally 'God keeps his face by it') and makes the shame of a refusal «стыдно и досадно». Al-Zubayr's hadith; Abu Hurayra has the same saying in two shorter forms (nos. 1401 and 1410 on Wikisource). Not in Thoughts of Wise Men (1903).
6. Кто не работает землю, тому земля говорит: «За то, что ты не работаешь меня правой и левой рукой, вечно будешь стоять у чужих дверей вместе со всеми попрошайками, вечно будешь пользоваться отбросами богатых».
6. To whoever does not work the earth, the earth says: “Because you do not work me with your right hand and your left, you will forever stand at other people’s doors with all the beggars; you will forever live on the leavings of the rich.”
From Vendidad, Fargard III · shortened by Tolstoy .
In English · James Darmesteter (Sacred Books of the East, vol. 4), 1880He who does not till the earth, O Spitama Zarathustra ! with the left arm and the right, with the right arm and the left, unto him thus says the Earth : …
… ever shalt thou stand at the door of the stranger, among those who beg for bread ; …
… ever shalt thou wait there for the refuse that is brought unto thee …
… brought by those who have profusion of wealth.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vendidad, Fargard III, 3.28-29 (91-95 in Spiegel's numbering), Darmesteter pp. 28-29.
Ahura Mazda's words to Zarathustra in the Vendidad, close to Darmesteter's English: 'O thou man! who dost not till me with the left arm and the right, with the right arm and the left, ever shalt thou stand at the door of the stranger, among those who beg for bread; ever shalt thou wait there for the refuse that is brought unto thee, brought by those who have profusion of wealth.' Tolstoy drops the address to Zarathustra and the repeated 'with the right arm and the left'; 'wait there for the refuse' becomes «пользоваться отбросами» (live on the refuse). What Tolstoy read was not identified: the passage is not in Conway's Sacred Anthology, Naoroji, or Thoughts of Wise Men (1903). The Avestan text is not given: the standard's table of languages has no code for Avestan.
7. Хорошо жить людям, если они убеждены в том, что трудовая жизнь уважительнее праздной, — убеждены в этом и живут так и сообразно этому и ценят и уважают людей.
7. Life is good for people if they are convinced that a life of labor is more worthy of respect than an idle one — are convinced of it, and live so, and value and respect people accordingly.
Если не хочешь трудиться — или насилуй, или унижайся.
If you do not want to labor, then either do violence or abase yourself.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/april/5