3Augustавгуста · 3-е августа
Мы ищем возмездия совершенного нами добра и зла во времени и часто не находим его. Но добро и зло совершается в духовной области вне времени, и в этой области, хотя мы и не видим явных признаков этого возмездия, мы, несомненно, в нашей совести сознаем его.
We look within time for the recompense of the good and evil we have done, and often we do not find it. But good and evil are done in the spiritual realm, outside time, and in this realm, though we see no evident signs of this recompense, we are without doubt conscious of it in our conscience.
1. Кажется, что бесстыдному человеку, хвастуну, хитрецу, хулителю, дерзкому и бездельнику живется легко; что тяжела жизнь того смертного, который непрестанно стремится к непорочному, всегда кроток, разумен, бескорыстен; но это только кажется. Первый всегда тревожен, второй всегда спокоен.
1. It seems that life is easy for the shameless man, the boaster, the trickster, the reviler, the insolent, and the idler; that life is hard for the mortal who strives unceasingly for what is pure, who is always meek, reasonable, and disinterested; but it only seems so. The first is always uneasy, the second always at peace.
From Dhammapada · reworded by Tolstoy .
What changed“Life is easy to live for a man who is without shame” becomes “It seems that life is easy for the shameless man,” and Tolstoy adds the lesson, “but it only seems so. The first is always uneasy, the second always at peace”; “a modest man” becomes “the mortal,” perhaps a misreading of «смиренного», humble, the word of Gerasimov’s Russian and of Tolstoy’s 1903 text. *
* Possibly Tolstoy’s misreading.
What Tolstoy read · Путь к истине… хвастуну, хитрецу, хулителю, дерзкому …
… тяжела жизнь того смиреннаго, который …
… стремится къ непорочному, всегда кротокъ, …
Source text: archive.orgOriginal · PaliSujīvaṁ ahirikena, …
… kākasūrena dhaṁsinā; …
Hirīmatā ca dujjīvaṁ, …
… niccaṁ sucigavesinā; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛегко живется бесстыдному человеку, хвастуну, хитрецу, хулителю, дерзкому и бездельнику; но тяжела жизнь того смиренного, который непрестанно стремится к непорочному, всегда кроток, разумен, бескорыстен.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 244-245 (Malavagga).
Dhammapada 244-245 in Gerasimov's Russian (1898), which Thoughts of Wise Men (1903), 1 June, prints word for word. For the Circle Tolstoy reverses the verses' point. The Pali says that life really is easy for the shameless and hard for the modest (Müller: 'Life is easy to live for a man who is without shame … But life is hard to live for a modest man, who always looks for what is pure'). Tolstoy makes it only seem so: «Кажется, что … живется легко» (it seems that … lives easily) and «что тяжела жизнь того …» (that the life of … is hard), and adds «но это только кажется. Первый всегда тревожен, второй всегда спокоен» (but this only seems so. The first is always anxious, the second always calm). He also has «смертного» (mortal) where 1903 and Gerasimov have «смиренного» (humble; Pali hirīmant, 'modest'); whether by intent or a misreading of the one word for the other is not known. The list of vices is Gerasimov's rendering (kākasūra, 'crow-hero', is «хвастуну», braggart), and Gerasimov leaves out 'spotless' (suddhājīva).
2. Спеши к доброму делу, хотя и незначительному, и беги от всякого греха; ибо одно доброе дело влечет за собой другое, а один грех порождает другой: награда добродетели — добродетель, наказание порока — порок.
2. Hasten to a good deed, even a slight one, and flee from every sin; for one good deed draws another after it, and one sin begets another: the reward of virtue is virtue, the punishment of vice is vice.
From Pirkei Avot · close to the original .
Original · Hebrewהֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה.
שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה: …
Source text: sefaria.orgIn English · Joseph I. Gorfinkle, 1913Hasten to do even a slight precept (7), and flee from transgression; …
… for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСпеши к доброму делу, хотя и незначительному, и беги от всякого греха; ибо одно доброе дело влечет за собою другое, а один грех порождает другой: награда добродетели — добродетель, наказание порока — порок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 4:2.
Ben Azzai's saying, as in Thoughts of Wise Men (1903), 18 July, word for word («собой» for «собою»): 'run to a light commandment (as to a weighty one), and flee from transgression; for a commandment draws a commandment, and a transgression draws a transgression; for the reward of a commandment is a commandment, and the reward of a transgression is a transgression'. Faithful, with 'commandment' (mitzvah) made «доброе дело» (good deed) and «добродетель» (virtue), and 'the reward of a transgression' made «наказание порока» (the punishment of vice). The Sefaria text has 'as to a weighty one' (כבחמורה), which many texts lack and Tolstoy does not have. Tolstoy's Talmud came through the Russian anthologies the Jubilee vol. 40 commentary names (Gurvich, 1901; «Мировоззрение талмудистов», 1874-76), not found online. March traced another Circle version of the same saying, signed «Бенчасай» (3-3.8). The words are the Mishnah's (Avot), which the Talmud contains; 'Talmud' stands.
3. Наказание только в сознании того, что не воспользовался тем великим благом, которое ты мог получить. Не ожидай больших наказаний: тяжелее этого не может быть никакого.
3. Punishment lies only in being conscious that you have not made use of the great good you could have received. Expect no greater punishments: there can be none heavier than this.
4. Ты ищешь причину зла. Она только в тебе.
4. You are looking for the cause of evil. It is in you alone.
From Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard · reworded by Tolstoy .
What changedThe Vicar’s apostrophe, “O Man! seek no further for the author of evil; thou art he,” becomes a statement, “You are looking for the cause of evil. It is in you alone”: the author of evil becomes its cause, and “alone” is added. †
† An intermediate translation may have made this change.
Original · FrenchHomme, ne cherche plus l’auteur du mal ; cet auteur c’est toi-même.
Il n’existe point d’autre mal que celui que tu fais ou que tu souffres, & l’un & l’autre te vient de toi.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911O Man! seek no further for the author of evil; thou art he.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard, Book IV, the Vicar on the origin of evil (Geneva edition of 1782, Wikisource); Foxley's translation, Book IV.
The Savoyard Vicar's apostrophe, reworded: 'Homme, ne cherche plus l'auteur du mal ; cet auteur c'est toi-même' (Man, seek no further for the author of evil; that author is yourself) becomes «Ты ищешь причину зла. Она только в тебе» (you seek the cause of evil; it is only in you). The command becomes a statement, 'l'auteur' (the author) becomes «причину» (the cause), and «только» (only) is added; the next sentence of the Vicar's, that there is no evil but the evil you do or suffer and both come from you, carries the 'only'. The Jubilee list of the Circle's sources names A. A. Rusanova's Russian of the Profession de foi («Исповедание веры савойского викария», Посредник, 1903), not found online, so whether the wording is hers or Tolstoy's is not known.
5. То, что вы делаете другим, вы делаете себе. Вот почему всякое дело милосердия заставляет вас чувствовать в себе доброту, а дело жестокости — злобу.
5. What you do to others, you do to yourself. That is why every deed of mercy makes you feel kindness within you, and a deed of cruelty, malice.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · close to the original .
Lucy Mallory’s own wordsWhat you do to others you do to yourself. This is why a kindly act makes you feel good, and a cruel act makes you feel hateful.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, no. 7, July 1901, p. 101, the column 'Key Thoughts', headed 'Lucy A. Mallory'.
Close, with one shift of sense. 'What you do to others you do to yourself' is kept. 'This is why a kindly act makes you feel good, and a cruel act makes you feel hateful' becomes 'That is why every deed of mercy makes you feel goodness in yourself, and a deed of cruelty, malice' (всякое дело милосердия заставляет вас чувствовать в себе доброту, а дело жестокости — злобу): Mallory's 'feel good' (be glad) is read as feeling goodness within, to pair with 'hateful', and 'kindly' becomes 'of mercy'. The column is the one April's 4-20.3 and June's 6-15.5 came from; 8-13.1 is a few paragraphs below. No printable, for the reading of 'feel good'.
6. Делай добро, не разбирая кому. Добро, которое ты сделал, не пропадет, хотя бы ты и забыл про него.
6. Do good without considering to whom. The good you have done will not be lost, even if you have forgotten about it.
7. Делать добро есть единственный поступок, наверное дающий нам благо.
7. Doing good is the one act that is sure to bring us good.
8. Что посеешь, то и пожнешь. Ударь, и ты пострадаешь. Служи, и тебе будут служить. Если ты в жизни своей служишь людям, то никакою хитростью не можешь избежать вознаграждения.
8. What you sow, you will reap. Strike, and you will suffer. Serve, and you will be served. If in your life you serve people, then by no cunning can you escape being rewarded.
From The Sovereignty of Ethics · reworded by Tolstoy .
What changed“If you love and serve men” loses “love” and becomes “If in your life you serve people,” and escaping “by any hiding or stratagem” becomes escaping “by no cunning.”
Emerson’s own wordsAs thou sowest, thou shalt reap.
Smite, and thou shalt smart.
Serve, and thou shalt be served.
If you love and serve men, you cannot, by any hiding or stratagem, escape the remuneration.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Sovereignty of Ethics (North American Review, 1878), in Lectures and Biographical Sketches (1883), On the law of compensation in nature and in the moral world: 'The law is: To each shall be rendered his own'.
Close in the first three sentences, changed in the fourth. 'As thou sowest, thou shalt reap' becomes the proverb 'What you sow, you reap' (Что посеешь, то и пожнешь); 'Smite, and thou shalt smart' 'Strike, and you will suffer'; 'Serve, and thou shalt be served' kept. 'If you love and serve men' becomes 'If in your life you serve people' (Если ты в жизни своей служишь людям): 'love' is left out and 'in your life' added; 'by any hiding or stratagem' becomes 'by any cunning' (никакою хитростью). Emerson's lead-in, 'The law is: To each shall be rendered his own', is left out. No printable, because 'love' is left out inside the sentence.
9. Когда ты сделал кому-нибудь добро и это добро принесло плоды, зачем ты домогаешься еще похвалы и награды за свое доброе дело?
9. When you have done someone good and this good has borne fruit, why do you still crave praise and reward for your good deed?
From Meditations · reworded by Tolstoy .
What changed“Another has received it” becomes “this good has borne fruit,” and Marcus’s third thing, “the reputation of having done a good act or to obtain a return,” becomes “praise and reward”; “as fools do,” kept in Tolstoy’s 1903 version, is dropped. †
† An intermediate translation may have made this change.
Original · Ancient GreekὍταν σὺ εὖ πεποιηκὼς ᾖς καὶ ἄλλος εὖ πεπονθώς, τί ἐπιζητεῖς τρίτον παρὰ ταῦτα, ὥσπερ οἱ μωροί, τὸ καὶ δόξαι εὖ πεποιηκέναι ἢ τὸ ἀμοιβῆς τυχεῖν;
Source text: raw.githubusercontent.comIn English · George Long, 1862When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты сделал кому-нибудь добро и это добро принесло плод, зачем ты, как безрассудный, домогаешься еще похвалы и награды за свое доброе дело?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.73.
Thoughts of Wise Men (1903), 20 May, with «как безрассудный» (like a fool, Marcus's "as fools do", ὥσπερ οἱ μωροί) dropped and «плоды» (fruits) for «плод» (fruit). Marcus: "When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?" The Russian makes "another has received it" (ἄλλος εὖ πεπονθώς, another has been done good) «это добро принесло плоды» (this good bore fruit), and the third thing, "the reputation of having done a good act or ... a return", «похвалы и награды» (praise and reward). The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
Не ищи видимого возмездия за добро, оно дано тебе одновременно с поступком. И не думай, что если ты не видишь возмездия за совершенное зло, то его не будет. Оно уже есть в твоей душе. Ты ошибаешься, относя боль твоей души к другим причинам.
Do not look for a visible recompense for good: it is given you at the same moment as the act. And do not think that if you see no recompense for the evil you have done, there will be none. It is already in your soul. You are mistaken when you put the pain of your soul down to other causes.
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