ConfuciusКонфуций

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.18 (Legge VI.xviii; Pauthier VI.18).

Translated from Pauthier: 'les principes de la droite raison' becomes 'the rules of sound reason' (the Chinese has only 'it'), and Pauthier's third term, 'celui qui en fait ses délices et les pratique', keeps only 'practises'. The Chinese third term is delight (樂), which Pauthier expanded and Tolstoy then dropped, so the climax moves from delighting in the truth to doing it. The Circle repeats the 1903 wording, where Tolstoy signed it 'Chinese wisdom (Lun Yu)'.

The words shown were found, word for word, in the saved source text. Doctrine of the Mean (Zhongyong), ch. 14.3-5.

The end of chapter 14, in order: the junzi 'rectifies himself and seeks nothing from others, so he has no resentment; he does not murmur against Heaven nor blame men; so he dwells at ease awaiting his destiny, while the small man walks in danger seeking luck'; then Confucius on the archer who, missing the mark, seeks the cause in himself. Tolstoy has 'strict with himself' for 'rectifies himself', 'content with his position' for 'no resentment', 'in a low station submits to fate' for 'dwells at ease awaiting destiny', 'seeking earthly goods' for 'seeking luck', and adds 'so does the wise man'. The rich-and-poor examples of 14.1-2 are dropped. The wording follows the Chinese more closely than Pauthier, perhaps through Konissi's Russian (1895), not checked. The Circle repeats 1903 except 'the unreasonable man' for 'the ordinary mortal'.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.7 (Legge XV.vii; Pauthier XV.7).

The first clause of the saying, from Pauthier: 'if you ought to talk with a man [on moral subjects] and do not speak to him, you lose him'. Tolstoy makes it 'if you can teach a man good and do not, you lose a brother' ('brother' is his; the Chinese and Pauthier have 'the man'). The 1903 anthology has the whole saying (losing one's words, and the wise man who loses neither); the Circle keeps only the first sentence.

The words shown were found, word for word, in the saved source text. Zhongyong (Doctrine of the Mean), ch. 20.

From Pauthier. Thoughts of Wise Men (1903) kept 'закон Неба' and 'закон человека' and signed it 'Китайская мудрость («Чунг-Юнг»)'. Here Tolstoy writes 'это бог' for Pauthier's 'est la loi du ciel' and 'приближение к богу — это жизнь человека' for 'la perfection ... est la loi de l'homme', and adds 'удаляется от зла' to 'choisit le bien et s'y attache'. The Zhongyong is ascribed to Confucius's grandson Zisi; these words are given there as Confucius's.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.18.

Pauthier's French, including his bracketed gloss 'à faire tout le bien qu'il désire', which is not in the Chinese.

A likely source, not certain. Mencius, VII.A.5.

Thoughts of Wise Men (1903) has the line, signed Конфуций. A probable source is Mencius VII.A.5 ('they practise it without understanding it ... all their lives they follow it without knowing the way'); Zhongyong 12 ('the simplest men and women can practise it') is the other possibility. The French Tolstoy read has not been found for either.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VII.21.

Pauthier's French, closely, as in Thoughts of Wise Men (1903), 29 July, signed «Китайская мудрость («Ле-Лун-Ю»)». Pauthier's bracketed gloss '[dans mes compagnons de voyage]' is left out, and 'l'homme pervers' is «дурного человека» (1903: «человека развратного»). The saying is Confucius's: the Analects introduce it with 子曰, 'the Master said'.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.17.

Pauthier's French, reworked from Tolstoy's 1903 version (Thoughts of Wise Men, 5 October, signed «Китайская мудрость («Ле-Лун-Ю»)»). Pauthier's 'un sage' becomes «святого человека» (a holy man; 1903: «мудреца»), and 'réfléchissez en vous-même si vous avez les mêmes vertus que lui' becomes «думай о себе, не можешь ли и ты быть таким же» (think whether you too can be such), which is nearer the Chinese 思齊, 'think of equalling him' (Legge: 'we should think of equalling them'). In the second sentence Pauthier's 'rentrez en vous-même, et examinez attentivement votre conduite' becomes «подумай о себе, нет ли и в тебе тех же пороков» (whether the same vices are in you), as in 1903. The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.28.

Pauthier's French, as in Thoughts of Wise Men (1903), 25 December, word for word. One change: 'pour juger des autres par comparaison avec nous' (to judge others by comparison with ourselves) becomes «чтобы уважать других, как самого себя» (to respect others as oneself). The rule 'agir envers eux comme nous voudrions que l'on agît envers nous-même' is Pauthier's expansion: the Chinese has 能近取譬, 'to take what is near, oneself, for the comparison' (Legge: 'to judge of others by what is nigh in ourselves'), and ends 'this may be called the method of humaneness', where Pauthier has 'il n'y a rien au delà' («Выше этого нет ничего»).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.17.

Pauthier's French, word for word as in Thoughts of Wise Men (1903), 18 October, where Tolstoy names the Lun-yu. Pauthier's ending 'on a repoussé loin de soi tout bonheur' (one has driven all happiness away) gives «человек не может быть счастлив»; the Chinese says that the crooked man who lives escapes by luck (罔之生也幸而免; Legge: 'his escape from death is the effect of mere good fortune'). The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), II.24 (Legge II.xxiv.2; Pauthier II.24).

The second saying of Analects II.24, close, probably from Pauthier's French: «Трусость» (cowardice) is Pauthier's 'lâcheté', where Legge has 'want of courage'. Pauthier's 'voir une chose juste' (to see a just thing) becomes «знать, что должно делать» (to know what one ought to do), and the definition is put first. The Chinese 見義不爲，無勇也 says 'to see what is right and not do it is to lack courage'. The first saying of the chapter, on sacrificing to a spirit not one's own, is not used. Not in Thoughts of Wise Men (1903), so the way it reached the Circle is not established; Pauthier was Tolstoy's Lun-yu there. The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Great Learning (Daxue), the classic text, §4.

Tolstoy's 1903 text (Thoughts of Wise Men, 23 October), repeated in the Circle with «И» for «Но» before the last sentence and the stress on «истинного». In 1903 the signature «Конфуций» marks D. Konissi's Russian Great Learning (Вопросы философии и психологии, 1893, кн. 16), the Jubilee vol. 40 commentary says, a copy Tolstoy marked; it was not found online. Against the Chinese the chain is cut to three links and its terms changed: 'wishing to cultivate the person, they first rectified the heart (正其心); wishing to rectify the heart, they first made their thoughts sincere (誠其意); wishing to make their thoughts sincere, they first extended their knowledge (致其知)'. Cultivating the person becomes «нравственного совершенства» (moral perfection), the rectified heart «душевной чистоте» (purity of soul), the sincere thoughts «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness), and the extended knowledge «истинного знания» (true knowledge). The links before (ordering the state, regulating the family) and after (the investigation of things) are left out. How much of the wording is Konissi's and how much Tolstoy's cannot be told without Konissi's text. Pauthier, whom Tolstoy also had, has 'donner de la droiture à leur âme' (give uprightness to their soul) and 'rendre leurs intentions pures et sincères'. Zhu Xi ascribes this classic text to Confucius, as handed down by Zengzi.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XIV.25 (Legge XIV.xxv; Pauthier XIV.25).

Pauthier's French, through Tolstoy's 1903 version (Thoughts of Wise Men, 18 August, where he names the Lun-yu), with a judgment added. Pauthier: 'in antiquity those who gave themselves to study did it for themselves; now those who give themselves to study do it for others [to appear learned in others' eyes]'. Tolstoy drops 'in antiquity' and 'now', so the contrast of ancient and modern students becomes one of two motives, and keeps Pauthier's bracketed gloss as «чтобы казаться учеными». The verdicts are his own: in 1903 «учение это полезно для них … ученость эта бесполезна» (useful to them … useless), in the Circle «не только бесполезна, но вредна» (not only useless but harmful). The Chinese 古之學者爲己，今之學者爲人 says only that the ancients learned for themselves and men now learn for others (Legge: 'with a view to their own improvement … with a view to the approbation of others'). The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.20 (Legge XV.xx; Pauthier XV.20).

Pauthier's French, as in Thoughts of Wise Men (1903), 12 May, where Tolstoy names the Lun-yu; the Circle has a semicolon for the comma. Pauthier's 'l'homme supérieur' is «мудрый человек» (the wise man) and 'l'homme vulgaire et sans mérite' «ничтожный человек» (the worthless man); 'ne demande rien qu'à lui-même' (asks nothing except of himself) becomes «требует всего только от себя» (demands everything only of himself). The Chinese 君子求諸己，小人求諸人 says the junzi seeks in himself, the small man in others (Legge: 'What the superior man seeks, is in himself'); 'asks' and 'demands' are Pauthier's reading. The saying is Confucius's (子曰).

Not found yet.

The same sentence stands alone in Thoughts of Wise Men (1903), 26 July, signed «Конфуций». In that book, the Jubilee vol. 40 commentary says, «Конфуций» marks D. Konissi's Russian Great Learning (1893) and Zhongyong (1895), and Tolstoy's own versions from Pauthier are signed «Китайская мудрость»; so the sentence is probably Konissi's, from one of the two. No passage of either says it in these words. Nearest in thought is Zhongyong ch. 20: 'that by which the duties are practised is one' (所以行之者一也; Legge: 'singleness'), which Zhu Xi glosses as sincerity (誠), and 'sincerity is the way of Heaven; to make oneself sincere is the way of man' (誠者，天之道也；誠之者，人之道也). «Самоочевидная правда» (self-evident truth) could render 誠, but without Konissi's text this cannot be checked.

Searched: Thoughts of Wise Men (1903) and its source list (Jubilee vol. 40); the Jubilee vols. 41-42 (attribution corrections); D. Konissi's Russian Great Learning (1893) and Zhongyong (1895) in Вопросы философии и психологии, not found online (archive.org holds the 1893 volume with books 19-21 only; HathiTrust refused access); Pauthier's Ta-hio and Tchoung-young; Legge's Great Learning and Doctrine of the Mean (1895 printing); the Chinese Daxue and Zhongyong; a web search for «самоочевидная правда» with Confucius.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), I.1 (Legge I.i.3; Pauthier I.1).

Pauthier's French, as in Thoughts of Wise Men (1903), 17 October, where Tolstoy names the Lun-yu; the Circle adds only a dash. Pauthier's question ('is it not the mark of the eminently virtuous man?') becomes a statement, and 'ne pas s'en indigner' (not to be indignant at it) becomes «не печалиться об этом» (not to grieve over it). The Chinese 人不知而不慍 is 'when men do not know him and he feels no resentment' (Legge: 'feels no discomposure'). It is the third sentence of the Analects' first chapter, Confucius's words (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.23 (Legge XV.xxiii; Pauthier XV.23).

Pauthier's French, as in Thoughts of Wise Men (1903), 25 April, where Tolstoy names the Lun-yu; the Circle repeats 1903 but for punctuation. Tseu-koung's name drops out («Мудреца спросили», a sage was asked), and Confucius becomes «Мудрец». 'Un mot … que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence' (a word one could confine oneself to practising alone to the end of one's life) becomes «слово, которое можно бы было исполнять для своего блага до конца жизни»: «для своего блага» (for one's own good) is Tolstoy's addition, and 'seul' (alone) is left out. Pauthier's transliteration chou is kept as «шу» (恕, reciprocity; Legge: 'Is not RECIPROCITY such a word?'), and the rule follows Pauthier closely. The saying is Confucius's (子曰), answering his disciple Zigong.

The words shown were found, word for word, in the saved source text. Great Learning (Daxue), commentary, ch. 7 (Zhu Xi's arrangement).

Tolstoy's 1903 text (Thoughts of Wise Men, 16 June), signed «Конфуций», the signature that marks D. Konissi's Russian Great Learning (1893; Jubilee vol. 40), not found online. The Circle drops its last sentence (the Chinese 心不在焉，視而不見, 'when the mind is not present, we look and do not see') and gives the second sentence a subject, «Люди, постоянно гневающиеся…» (people who are constantly angry). Against the Chinese: 'what is meant by "cultivating the person lies in rectifying the mind": under anger the mind cannot be right; under fear it cannot be right; under fondness and delight it cannot be right; under sorrow and care it cannot be right'. «Быть высоконравственным значит быть свободным душой» (to be highly moral is to be free in soul) turns the rectified mind (正其心) into a free soul, and «не могут быть свободны душой» (cannot be free in soul) replaces 'cannot be right' (不得其正). Three of the four passions remain: anger, fear, and fondness, the last as «всецело предающиеся страстям» (wholly given up to passions); sorrow (憂患) is left out. Pauthier keeps 'droiture' (uprightness). Whether 'free' is Konissi's word or Tolstoy's cannot be told without Konissi's text. Zhu Xi ascribes the commentary chapters to Zengzi.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.15 (Legge IV.xv; Pauthier IV.15).

Pauthier's French, as in Thoughts of Wise Men (1903), 17 August, where Tolstoy names the Lun-yu; the Circle has «постигнуть» (grasp) for «проникнуть» (Pauthier's 'pénétrer'). Two speakers are joined: Confucius's 'San! ma doctrine est simple et facile à pénétrer', and the explanation his disciple Zengzi (Thsêng-tseu) gives the others after Confucius has gone out, 'la doctrine de notre maître consiste uniquement à avoir la droiture du cœur et à aimer son prochain comme soi-même'. «Оно всё состоит» puts Zengzi's words in the sage's mouth, and 'la droiture du cœur' (uprightness of heart) is left out. Pauthier's introduction sets the two sentences side by side ('Aussi disait-il à ses disciples … Sur quoi l'un d'eux ajoutait'), which may be where Tolstoy took them. Both readings are Pauthier's: the Chinese has 'my way has one thread running through it' (吾道一以貫之) and 'the master's way is loyalty and reciprocity (忠恕), nothing more' (Legge: 'to be true to the principles of our nature and the benevolent exercise of them to others'); 'aimer son prochain comme soi-même' is Pauthier's rendering of 恕. The first sentence is Confucius's, the second Zengzi's.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.14 (Legge XV.xiv; Pauthier XV.14).

Pauthier's French, through Tolstoy's 1903 version, which the Circle repeats word for word (Thoughts of Wise Men, 7 September, signed «Китайская мудрость («Ле-Лун-Ю»)», the Lun-yu): 'Soyez sévères envers vous-mêmes et indulgents envers les autres, alors vous éloignerez de vous les ressentiments' (be severe toward yourselves and indulgent toward others; then you will keep resentments away). Tolstoy makes the resentments enemies: «и вы не будете иметь врагов» (and you will have no enemies). The Chinese 躬自厚而薄責於人，則遠怨矣 says 'ask much of yourself and little of others, and you keep resentment far off.' The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.18 (Legge VI.xviii; Pauthier VI.18).

Analects VI.18, probably from Pauthier's French: 'Celui qui connaît les principes de la droite raison n'égale pas celui qui les aime; celui qui les aime n'égale pas celui qui en fait ses délices et les pratique' (he who knows the principles of right reason does not equal him who loves them; he who loves them does not equal him who delights in them and practises them). Tolstoy's «с любовью творят ее» (who with love do it) follows Pauthier's 'et les pratique', which is not in the Chinese (樂之者, 'those who delight in it'); his «истину» (the truth) is Legge's word ('They who know the truth are not equal to those who love it'). In the first clause the Jubilee text prints «равны» (are equal) where the Chinese (不如) and both translations say 'not equal'; whether the slip is Tolstoy's or a misprint was not checked against the 1906 or 1911 printings. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 11, December 1901, a filler paragraph signed "Confucius".

In Lucy Mallory's The World's Advance-Thought (December 1901), signed Confucius: 'By three methods we may learn wisdom: First by reflection, which is the noblest; second, by imitation, which is the easiest; and third, by experience, which is the bitterest.' Tolstoy is close; 'the bitterest' becomes «самый тяжелый» (the hardest). The saying is not in the Analects or the other Four Books (Legge's and Pauthier's translations searched), and no Chinese source for it was found, so the attribution to Confucius is unsupported. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 4 (Legge's ch. 1, par. 4).

The chain of the Great Learning's opening, cut to its middle links and reworded: to cultivate the person (脩身), first set the heart right (正心); to set the heart right, first make the intention sincere (誠意); to make the intention sincere, first extend knowledge (致知). Tolstoy's 1903 version (Thoughts of Wise Men, 23 October), repeated in the Circle with «И всё это» for «Но всё это», makes the cultivated person «нравственного совершенства» (moral perfection), the right heart «душевной чистоте» (purity of soul), and the sincere intention two things, «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness); 'extending knowledge' becomes «истинного знания» (true knowledge). Legge: 'Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.' The Jubilee commentary (vol. 40) says the Great Learning of Thoughts of Wise Men came from D. P. Konissi's Russian («Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 16), which was not found online; whether «святость» (holiness) is Konissi's or Tolstoy's is not known. Pauthier's French, which Tolstoy also owned, is given for comparison ('donner de la droiture à leur âme … rendre leurs intentions pures et sincères'); it has no holiness either.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), VIII.13.3 (Legge VIII.xiii.3; Pauthier VIII.13).

Pauthier's French, word for word through Tolstoy's 1903 version (Thoughts of Wise Men, 1 February, signed «Китайская мудрость («Ле-Лун-Ю»)», the Lun-yu), which the Circle repeats and prints in italics: 'Si un État est gouverné par les principes de la raison, la pauvreté et la misère sont un sujet de honte; si un État n'est pas gouverné par les principes de la raison, la richesse et les honneurs sont alors les sujets de honte.' Pauthier's 'principes de la raison' renders 道 (the Way), which Legge gives as 'well-governed'. The Chinese: 'when the state has the Way, to be poor and lowly is shameful; when the state lacks the Way, to be rich and honored is shameful.' The saying is Confucius's (子曰, at the head of VIII.13).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XIV.21 and XIV.29 (Legge XIV.xxi, xxix; Pauthier XIV.21, 29).

Two sayings of Pauthier's chapter XIV joined, word for word Tolstoy's 1903 version (Thoughts of Wise Men, 20 April, which prints 7-16.2 after it under one signature). First, XIV.21: 'Celui qui parle sans modération et sans retenue met difficilement ses paroles en pratique' (he who speaks without moderation or restraint puts his words into practice with difficulty), which Tolstoy makes «Тот, кто много говорит, редко приводит в действие свои слова» (he who talks much seldom puts his words into action). Second, XIV.29: 'L'homme supérieur rougit de la crainte que ses paroles ne dépassent ses actions' (the superior man blushes for fear that his words exceed his actions), which becomes «Мудрый же человек всегда боится, чтобы слова его не превзошли его дел» (the wise man always fears that his words may exceed his deeds). Tolstoy follows Pauthier's reading of XIV.29; Legge reads the same Chinese, 君子恥其言而過其行, as 'The superior man is modest in his speech, but exceeds in his actions.' Both sayings are Confucius's (子曰).

The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.22 (Legge IV.xxii; Pauthier IV.22).

Pauthier's French, word for word Tolstoy's 1903 version (Thoughts of Wise Men, 20 April), with one change: 'Les anciens' (the ancients) become «Мудрые» (the wise). Pauthier: 'Les anciens ne laissaient point échapper de vaines paroles, craignant que leurs actions n'y répondissent point' (the ancients let no idle words escape them, fearing that their actions would not answer to them). The Chinese 古者言之不出，恥躬之不逮也: 'the ancients did not let their words out, ashamed lest their conduct not come up to them.' A saying of the past becomes a rule for the wise of any time. The saying is Confucius's (子曰).

The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 6-7 (Legge's ch. 1, pars. 6-7).

The Great Learning's sixth paragraph, reworded twice. The Chinese: 'from the Son of Heaven down to the common people, all alike take the cultivation of the person as the root; that the root be disordered and the branches well governed cannot be' (Legge: 'From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides'). Tolstoy's 1903 version (Thoughts of Wise Men, 25 May; from D. P. Konissi's Russian of 1893, per the Jubilee commentary, not found online) already makes the root «источник всеобщего блага» (the source of the general good). For the Circle he rewrote it: «Каждый человек, от императора до нищего» (every person, from the emperor to the beggar; 1903 had «простолюдина», commoner, as the Chinese has 庶人), «о совершенствовании» (about perfecting himself; 1903 «нравственном самоусовершенствовании», moral self-perfection), «потому что только совершенствование дает благо всем людям» (because only perfecting oneself gives good to all people), and struck the sentence about the root and the branches. The Chinese says nothing of a good for all; it says self-cultivation is the root of the family's, the state's, and the world's order. Pauthier's French is given for comparison.

Not found yet.

The Circle keeps the second sentence of Tolstoy's 1903 entry (Thoughts of Wise Men, 15 October), «Сколько ни сделаешь добра, всегда останется пожелать еще большего» (however much good you do, there will always remain more to wish for), and drops the first, «Как ни старайся, но очень трудно постоянно творить только доброе» (try as you may, it is very hard always to do only good). In that book, the Jubilee vol. 40 commentary says, «Конфуций» marks D. Konissi's Russian Great Learning and Zhongyong, so the entry is probably Konissi's, from one of the two; it was not placed. Nearest in thought is the Zhongyong, ch. 12 ('great as heaven and earth are, men still find some things in them with which to be dissatisfied', 天地之大也，人猶有所憾), and ch. 13 (the four duties to none of which Confucius says he has attained, and 'if in his practice he has anything defective, the superior man dares not but exert himself'). Without Konissi's text neither can be confirmed.

Searched: Thoughts of Wise Men (1903), its source list, and the Jubilee vols. 40-42; D. Konissi's Russian Great Learning (1893) and Zhongyong (1895) in Вопросы философии и психологии, not found online (as in May, 5-15.5); Pauthier's Ta-hio, Tchoung-young, and Lun-yu; Legge's Doctrine of the Mean; the Chinese Zhongyong.

The words shown were found, word for word, in the saved source text. The Doctrine of the Mean (Zhongyong), ch. XV, § 1 (Legge; Pauthier ch. XV, § 1).

Thoughts of Wise Men (1903), 3 August, word for word, the thought after 9-4.2. There, the Jubilee vol. 40 commentary says, «Конфуций» marks D. Konissi's Russian Great Learning and Doctrine of the Mean, this one «Средина и постоянство» (Вопросы философии и психологии, 1895, кн. 4 (29), pp. 381–402); it was not found online (the two volumes of the journal on archive.org, 1893 and 1894, do not hold it). The Russian is close to the Chinese, 君子之道，辟如行遠必自邇，辟如登高必自卑 ('the way of the superior man is like travelling far, which must start from what is near, and like climbing high, which must start from what is low'): 'the way of the superior man' is «Добродетель мудрецов» (the virtue of the wise), and 'from what is near' «с первого шага» (from the first step). Pauthier's French is another wording («la route du voyageur, qui doit commencer à lui pour s'éloigner ensuite»), as the 1903 signature leads one to expect. The sentence opens a chapter of the Zhongyong and is not marked as the Master's words; the book is ascribed to Zisi, Confucius's grandson, and «Конфуций» here is the 1903 book's name for Konissi's two translations.

The words shown were found, word for word, in the saved source text. The Analects (Lunyu), XV.20 (Legge; Pauthier ch. XV, § 20).

Analects XV.20, probably in Pauthier's French, which the Circle's other Analects entries follow: «L'homme supérieur ne demande rien qu'à lui-même; l'homme vulgaire et sans mérite demande tout aux autres» (the superior man asks nothing except of himself; the common man without merit asks everything of others). Tolstoy's «всего … всего» (everything … everything) answers Pauthier's «rien … tout», which the Chinese lacks: 君子求諸己，小人求諸人 ('the superior man seeks it in himself, the small man seeks it in others'; Legge: 'What the superior man seeks, is in himself. What the mean man seeks, is in others'). The change is in the second man: the small man (小人; Pauthier «l'homme vulgaire et sans mérite») becomes «безумец» (the madman, the fool), so a contrast of moral standing becomes one of wisdom and folly, the superior man (君子) being «Мудрец» (the sage). Not in Thoughts of Wise Men (1903). The Path of Life (1910) prints it again, signed «Конфуций», with «в другом» (in another) for «в других» (in others). The attribution is right.

Not found yet.

«Работай над очищением твоих мыслей. Если у тебя не будет дурных мыслей, не будет и дурных поступков» (work at purifying your thoughts; if you have no bad thoughts, you will have no bad deeds), printed in italics. No source in these words was found. It is not in Thoughts of Wise Men (1903), where «Конфуций» marks Konissi's Great Learning and Doctrine of the Mean, and nothing in Pauthier or Legge says it. The nearest Confucian texts are Analects II.2, where the Odes are summed up in 思無邪 (Pauthier: «Que vos pensées ne soient point perverses», let your thoughts not be perverse), and the Great Learning's chain in which sincere thoughts come before a rectified heart (9-21.7, the same day); the claim that bad deeds follow only from bad thoughts is in neither. The Path of Life (1910) prints the saying again, signed «Конфуций», with «дел» (deeds) for «поступков» (acts).

Searched: Thoughts of Wise Men (1903) and the Jubilee vols. 39-43 and 45; Pauthier's Four Books (Ta Hio, Tchoung-young, Lun-yu, Mencius); Legge's Analects (1861) and his Great Learning and Doctrine of the Mean (1895); Conway's Sacred Anthology (1874); a web search in English for the saying.

The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), the text, § 5 (Legge and Pauthier § 5).

The first links of the Great Learning's chain in D. Konissi's Russian («Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 1 (16), pp. 25-40; not found online), as Thoughts of Wise Men (1903), 12 March, prints it signed «Конфуций». The Circle drops the last 1903 clause, «когда сердце сделается добрым, то будет приобретен нравственный взгляд на вещи, ведущий к добродетели» (when the heart becomes good, a moral view of things leading to virtue will be acquired), and keeps the rest word for word. Against the Chinese, 物格而後知至，知至而後意誠，意誠而後心正 (Legge: 'Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified'), the Russian keeps the order and is freer in its terms: 'things investigated' is «определится взгляд на вещи» (one's view of things is settled), 'thoughts sincere' «воля будет стремиться к правде» (the will strives toward truth) and «стремление воли удовлетворено» (the striving of the will is satisfied), 'hearts rectified' «сердце сделается добрым» (the heart becomes good). Pauthier's French is another wording («Les principes des actions étant pénétrés et approfondis, les connaissances morales parviennent ensuite à leur dernier degré de perfection»). Zhu Xi takes this part of the book, its 'text', for Confucius's words, as Pauthier says («il contient les propres paroles de KHOUNG-TSEU»), so the signature stands.

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.

The words shown were found, word for word, in the saved source text. Ming hian dsi (Mingxian ji), a collection of Chinese proverbs and maxims, in its Manchu translation, no. 51; Klaproth, Chrestomathie mandchou (Paris, 1828), Traduction, p. 199 (Manchu text, pp. 5-23).

Klaproth's French, closely: no. 51 of the Ming hian dsi (名賢集, 'Collection of famous sages'), a Chinese collection of proverbs and maxims in its Manchu translation, which Julius Klaproth printed in Manchu with a French version in his Chrestomathie mandchou (Paris, 1828): «Les hommes dont l'âme est grande et belle, sont toujours tranquilles et contens; mais les gens qui ont l'âme petite sont toujours mécontens et tristes» (men whose soul is great and fine are always tranquil and content; but people whose soul is small are always discontented and sad). Tolstoy's «с великой и прекрасной душой» (with a great and fine soul), «спокойны и довольны» (calm and content), and «недовольны и печальны» (discontented and sad) follow the French word for word; «ничтожные духом» (paltry in spirit) is «qui ont l'âme petite», and «всё» (always) «toujours». The scan reads «lame» for «l'âme» and «beile» for «belle». The French translates Klaproth's Manchu, which translates the Chinese line 君子坦蕩蕩，小人常戚戚 ('the superior man is broad and at ease; the small man is always anxious'): Analects VII.36, the Master's words, with 常 (always) for 長 (ever) (Legge: 'The superior man is satisfied and composed; the mean man is always full of distress'). The Wikisource text of the collection prints 常戚短, a slip for 常戚戚; its neighbors there are Klaproth's nos. 50 and 52 (常懷克已心，法度要謹守, 'keep always a heart that masters itself, and the laws must be strictly kept'; 見事知長短，人面識高低). 'Men whose soul is great and fine' for 君子 is the Manchu translator's reading or Klaproth's. Whether Tolstoy read Klaproth himself or a book that copied him was not found; the Jubilee commentary names no source. The words are Confucius's, so the signature can take the bracket [Confucius]. February's «Маньчжурская поговорка» (2-27.4, not found there) is no. 72 of the same collection, p. 200: «Le compatissant ne sera jamais riche, et le riche jamais compatissant», the Chinese 為仁不富矣，為富不仁矣, Yang Hu's saying in Mencius III.A.3.

The words shown were found, word for word, in the saved source text. The Analects (Lunyu), XV.27 (Legge XV.xxvii; Pauthier ch. XV, § 27).

Analects XV.27 in Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 16 April, signed «Китайская мудрость («Ле-Лун-Ю»)»; the Circle repeats it with «почему это» (why this is) where 1903 has «почему это так» (why this is so). Close to Pauthier: «Que la foule déteste quelqu'un, vous devez examiner attentivement avant de juger; que la foule se passionne pour quelqu'un, vous devez examiner attentivement avant de juger» (if the crowd hates someone, you must examine attentively before judging; if the crowd is infatuated with someone, likewise); «пристрастилась» (has grown attached) is «se passionne», and «почему это» (why) is added to the first examination. 'Before judging' is Pauthier's: the Chinese has only 眾惡之，必察焉；眾好之，必察焉 ('when the multitude hate him, one must examine; when the multitude love him, one must examine'; Legge 'it is necessary to examine into the case'). The words are the Master's (子曰). Vol. 40 also prints a later, longer form of the thought, in the revised Thoughts of Wise Men (16 April), which adds that the crowd errs as single people do, and more often.

The words shown were found, word for word, in the saved source text. Doctrine of the Mean (Zhongyong), ch. 13.1-3.

Tolstoy's Russian follows Pauthier's French almost phrase by phrase ('la voie droite ou la règle de conduite' = 'прямой путь или правило поведения', the bracketed gloss 'not conformable to their nature' kept). He drops the sentence on the superior man governing men by what is human in them and stopping once they amend, and fuses §2 and §3 so the axe-handle simile leads straight to the man who feels for others as for himself.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XX.3.1.

The last saying of the Analects: 'without knowing ming (Heaven's decree), one cannot be a junzi'. Tolstoy translates Pauthier word for word ('chargé de remplir une mission, un mandat' = 'призванным к исполнению поручения, посольства'; 'homme supérieur' = 'просвещенный человек'), so the shift from knowing Heaven's decree to feeling oneself charged with a personal mission is Pauthier's reading, not Tolstoy's. The signature 'Китайская мудрость' (unchanged by the Jubilee editors, who elsewhere corrected 'Конфуций' to 'Китайская мудрость') hides that this one is Confucius himself.

The words shown were found, word for word, in the saved source text. Analects (Lun Yu), XV.14 (Legge XV.xiv).

Word for word Pauthier's French ('Soyez sévères envers vous-mêmes et indulgents envers les autres'), except that 'you will keep resentments away' becomes 'you will have no enemies'.

The words shown were found, word for word, in the saved source text. Analects (Lun Yu), XV.22 (Legge XV.xxii).

Faithful; Tolstoy says 'the wise man' for 'the superior man' and adds 'insignificant' to the man whose words are not to be rejected.

The words shown were found, word for word, in the saved source text. Doctrine of the Mean (Zhongyong), ch. 11.3.

Faithful in sense; Confucius speaks ('子曰') in the Chinese. Tolstoy has 'the law of virtue' for 'the Mean' and drops the closing 'only the sage is capable of this'. No public-domain English translation was consulted (Legge's Doctrine of the Mean is not among the Legge texts consulted).

The words shown were found, word for word, in the saved source text. Doctrine of the Mean (Zhongyong), ch. 33.1.

Close to the Chinese line 'the Way of the junzi is dark yet daily grows more manifest; the way of the small man is bright yet daily fades'. Tolstoy renders 道 as 'the law of life', junzi as 'the wise' and xiaoren as 'ordinary people', and adds 'as they follow it' twice. Pauthier speaks of 'virtuous actions' hidden or displayed, and Legge of concealment and notoriety, so neither is the direct model; the 1903 version (with 'in the general consciousness') shows Tolstoy reworking it, perhaps from Konissi's Russian. The ode quoted before it ('over her embroidered robe a plain garment') is dropped.

The words shown were found, word for word, in the saved source text. Analects (Lunyu), XIV.24 (Legge XIV.xxiv; Pauthier XIV.24).

Word for word Pauthier's French ('s'élève continuellement en intelligence et en pénétration ... descend continuellement dans l'ignorance et le vice'), which expands the Chinese six characters ('the junzi goes up, the small man goes down'). Tolstoy has 'the enlightened man' and 'the unenlightened' for 'l'homme supérieur' and 'l'homme sans mérites' (in 1903: 'the wise man', 'the worthless man'). In 1903 he signed it 'Chinese wisdom (Lun Yu)', so it is Confucius himself.