EpictetusЭпиктет

The words shown were found, word for word, in the saved source text. Discourses, IV.1.174–177.

From the end of the discourse "On freedom". Kept: the things men admire and strive for bring no good to those who get them; those who have not yet got them imagine every good will come with them; once got, the fever, the tossing, and the desire for what is absent are the same; freedom is won by removing desire; to see that this is true, transfer to it the labour you spent on those things. Tolstoy took it from his Thoughts of Wise Men (January 23), which already had "at least half as much labour" and the closing promise of "more peace and happiness", neither in Epictetus, and dropped there the advice that follows in IV.1.177 (court a philosopher instead of a rich old man). For the Circle he made one more change: Epictetus's "freedom" (ἐλευθερία), kept in 1903, becomes "спокойствие" (peace of mind). The «По» of the signature marks the free rendering.

The words shown were found, word for word, in the saved source text. Discourses, I.12.29–34.

Reworked from Tolstoy's version in Thoughts of Wise Men (1903), which follows I.12.29–34. Epictetus's gods become one God; "greatness of soul for every event" becomes "reason, given to bear every misfortune calmly"; "the proper use of appearances" becomes "our reason". Tolstoy adds that misfortunes pass and often turn to good. Epictetus's list (parents, brothers, body, possessions, death, and life) loses "life" and has "wealth" for "possessions".

The words shown were found, word for word, in the saved source text. Discourses, IV.7.22–24.

Close to the Greek, by way of Thoughts of Wise Men (1903). Epictetus's "provinces, money, praetorships, consulships" become "wealth, honors, fame"; Caesar, who scatters them, becomes "the rich and rulers"; dried figs become "nuts and gingerbread". The 1903 text speaks in the first person, as Epictetus does; here it is "for a reasonable man".

The words shown were found, word for word, in the saved source text. Discourses, IV.1.33 and following.

Taken from Thoughts of Wise Men (1903), which condenses IV.1.33 onward: the slave longs for freedom, once freed seeks someone to flatter, falls into a worse slavery and misses his master, then seeks wealth and military command. Dropped: the tax on manumission, the slave-girl, the senator's rings. The closing sentences (the true good is acting by the laws of truth and good written in every soul) are Tolstoy's summary of Epictetus's answer, in his own words.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.91–100.

Reworked from Tolstoy's version in Thoughts of Wise Men (1903), June 3, which condenses IV.1.91–100. Epictetus: a cautious traveller who hears the road is beset by robbers waits for the company "of an ambassador, or of a quaestor, or of a proconsul"; so the wise man in the world, among "robbers, tyrants, storms, difficulties, losses of that which is dearest", looks for a companion, weighs the rich man, the consular, and Caesar's friendship, finds them mortal and robbed themselves, and attaches himself to God, "that whatever God wills, a man also shall will". Tolstoy gives the escort as «кто-нибудь со стражей» (someone with a guard), the dangers as «много всяких бед» (many misfortunes of every kind), and the rich man, consular, and Caesar as «За богатым ли, за важным вельможей, или за самим царем?». Dropped: what Caesar's friendship costs, and the desert where fever comes all the same. Epictetus's answer to "how shall this be done?", "by examining the movements of God and his administration", becomes «Понять его законы и следовать им» (understand his laws and follow them); the 1903 text had «Вникай в его законы, начертанные в твоей душе» (study his laws, written in your soul). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, I.18.1–12.

Taken from Thoughts of Wise Men (1903), March 18, almost word for word; the 1903 text reads «говоришь» where this one has «говорить», and the sense needs «говоришь». It reworks I.18.1–12. Epictetus opens with the philosophers' principle that every man assents to what seems true, dissents from what seems false, suspends judgment on what seems uncertain, and moves toward what seems to his advantage, and asks "why then are we angry with the many?" Tolstoy turns the principle into a condition of the reader's own virtue: «Если ты так счастлив, что всегда говоришь только то, что есть на самом деле, ... то ты не будешь негодовать на злых и безрассудных людей». The thieves and robbers who are "mistaken about good and evil" and are to be pitied follow Epictetus, as does the man blinded "not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad", here «слеп не телесной слепотой, но духовной». Changed: "Ought not then this robber ... to be destroyed?" becomes «таких людей не должно наказывать» (should such people not be punished?), and the greatest thing lost, "the will or choice such as it ought to be", becomes «умения жить разумно» (the ability to live reasonably). Epictetus ends: so long as you prize your clothes and your wife's beauty, "be angry with yourself rather than with the thief and the adulterer". Tolstoy drops the clothes and the wife, adds «Вспомни, как часто ты сам заблуждался и согрешал», and has the reader be angry with himself «за то, что в душе твоей гнездятся злоба и жестокость» (that malice and cruelty nest in your soul). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889), not seen.

The words shown were found, word for word, in the saved source text. Discourses, II.12.1–4 and 14.

Reworked from Thoughts of Wise Men (1903), July 12: Tolstoy rewrote the first paragraph, shortened the second a little, and kept the third. The passage retells Discourses II.12 freely. Epictetus: give any of us an illiterate man to talk with, and when the man "answers beside the purpose" we "either abuse or ridicule him, and say, He is an illiterate man; it is not possible to do any thing with him", where a guide would lead a lost man back to the road; show him the truth and he will follow. Socrates' first mark was "never to be irritated in argument, never to utter any thing abusive, any thing insulting". Tolstoy's second paragraph makes the illiterate man anyone who does not believe or understand «ту истину, которую мы признаем» (the truth we profess), and his third turns Socrates' practice into a rule for the reader: «самое главное при этом — не раздражаться и не сказать ни одного недоброго или обидного слова». The first paragraph (whoever knows how people should live for their good, and wishes them good, will tell them so calmly and kindly, that they may believe) is Tolstoy's own. The guide, Socrates' method of questioning, and his example on envy are dropped. The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889), not seen.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.131; IV.1.89.

Reworked from Thoughts of Wise Men (1903), April 14: «Когда ты можешь сказать по правде и от всего сердца: Господи, боже мой! веди меня туда, куда ты хочешь, — тогда только ты избавишься от рабства и сделаешься истинно свободным». That follows Discourses IV.1.131: "This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul" Cleanthes' prayer, "Lead me, O Zeus, and thou O Destiny, the way that I am bid by you to go"; the 1903 text makes Zeus «Господи, боже мой». For the Circle Tolstoy replaces the prayer with what it asks, in words close to IV.1.89 ("I have placed my movements towards action in obedience to God"; he wills that I have fever, and I will it too): «во всем том, в чем ты знаешь волю бога, ты не имеешь своей, а делаешь только то, что он хочет» (in all in which you know God's will you have none of your own and do only what he wants), and the escape from slavery becomes «только тогда ты сделаешься вполне свободным» (only then will you become wholly free). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, I.28.10.

Thoughts of Wise Men (1903), September 26, word for word (with a semicolon after «он прав» where the Circle has a colon). Epictetus, on Medea: whoever clearly remembers "that to man the measure of every act is the appearance", that if a thing appears rightly he is blameless and if wrongly he himself suffers, "for it is impossible that he who is deceived can be one person, and he who suffers another person", "will not be angry with any man, will not be vexed at any man, will not revile or blame any man, nor hate nor quarrel with any man". Close: Tolstoy states the measure plainly («человек всегда поступает так, как ему кажется лучше для себя»), the harm to the one deceived as a rule («за всяким заблуждением непременно следует и страдание»), and gives the six verbs as five (сердиться, возмущаться, попрекать, бранить, враждовать). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, IV.9.14.

The first half of Discourses IV.9.14, close: "first condemn what is being done (κατάγνωθι τῶν γιγνομένων), then, having condemned it, do not despair of yourself" (μὴ ἀπογνῷς σεαυτοῦ). Tolstoy drops "first" and "of yourself" and the rest of the sentence, on men of mean spirit who give in once and are carried away as by a torrent, and on the trainer who tells the fallen boy to rise and wrestle again. Epictetus is speaking to a man who has lost his modesty and must help himself by talking to himself. The line is not in Thoughts of Wise Men (1903); where Tolstoy read it was not found. Printed in italics in the Jubilee text.

The words shown were found, word for word, in the saved source text. Discourses, IV.2.4–5.

From Thoughts of Wise Men (1903), February 8, where it follows Matthew 6:24 as here; the Circle writes «за раз» for «зараз» and drops the dashes. The closest passage is Discourses IV.2.4–5: "no man is able to make progress when he is wavering between opposite things (ἐπαμφοτερίζων); if you have preferred this to all things, give up every thing else; if not, your wavering will produce both results: you will neither improve as you ought, nor obtain what you formerly obtained." «Иначе ты будешь постоянно раздваиваться и не получишь ни того, ни другого» is that last sentence. Epictetus's choice is between improvement and the good opinion of one's old companions; the Russian makes it the soul against worldly goods («о душе своей и о мирских благах»), as Encheiridion 29.7 puts it (one must labor either at one's own ruling faculty or at externals); Encheiridion 1.4 warns likewise that he who wants both will fail of the things that alone bring freedom. The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen. Matthew 6:24 (5-10.1, quoted as related) is the Synodal text with «не радеть» for «нерадеть», «мамоне» for «маммоне», a comma for the semicolon before «или одному», and «богу» in lower case; the 1903 printing had «нерадеть» and «маммоне». Tolstoy adds his own line under it, «Два господина эти: душа и тело» (these two masters are the soul and the body).

The words shown were found, word for word, in the saved source text. Discourses, IV.5.22–24.

Word for word from Thoughts of Wise Men (1903), April 7, three paragraphs drawn from one passage of Discourses IV.5, in order. Epictetus answers a man afraid of being despised for not fighting back: by those who know you? how will they despise a gentle and modest man? by those who do not? "What is that to you? For no other artisan cares for the opinion of those who know not his art." Those who know become «люди справедливые» (just people), and the artisan a skilled carpenter judged by a man ignorant of carpentry. Then: "Can any man injure your will (προαίρεσις)? ... Why then are you still disturbed?", where the will becomes «душа» (the soul) and the harm is «злые люди» (evil people). Last, "laugh at those chiefly who think that they can harm you: these slaves know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine": Tolstoy puts it in the first person, «Я смеюсь про себя» (I laugh to myself), drops "these slaves", and adds «чем одним я живу» (by which alone I live). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, I.12.9–15.

From Thoughts of Wise Men (1903), February 13, with «зря» (at random) left out twice: «не следует желать всего того» for «не следует желать зря всего того», and «случается только по воле того» (happens only by the will of him) for «случается не зря, а по воле того». Epictetus's argument is kept in order: the free man is he to whom everything happens as he wills (κατὰ προαίρεσιν); that is not madness, wishing whatever one fancies; in writing I do not write Dion's name as I like, but am taught to will it as it ought to be written; "to be instructed is this, to learn to wish that every thing may happen as it does", and things happen "as the disposer has disposed them". «И во всем так» (and so in everything) stands for Epictetus's "and what universally in every art or science? Just the same", and «Мы бы никогда ничему не научились, если бы делали так, как только нам вздумается» (we would never learn anything if we did only as we fancied) for "it would be of no value to know anything, if knowledge were adapted to every man's whim". Left out: the madness, music, and the seasons and opposites the disposer appointed. The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, III.24.1–3 and III.24.95–99.

From Thoughts of Wise Men (1903), May 22, with «помешать и повредить» for «помешать или повредить». The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Joined from the opening and the close of Discourses III.24, "That we ought not to be moved by a desire of those things which are not in our power". The first paragraph changes III.24.1, "let not what is contrary to nature in another be an evil to you, for you were not born to be humbled with others or unhappy with others, but to be happy with them": Tolstoy has «Если люди делают зло, они делают зло самим себе; тебе же они не могут сделать зла» (if people do evil, they do evil to themselves; they cannot do evil to you), and «ты рожден не для того, чтобы творить зло и грешить вместе с людьми, но для того, чтобы помогать им в добрых делах» (you were born not to do evil and sin together with people, but to help them in good deeds) for "not to be unhappy with others, but to be happy with them". The second and third paragraphs keep III.24.2–3 closely (God made all men to be happy; some things he gave as our own, others not; the nature of good and evil he put among our own, like a father); «всё, что другие могут связать, насиловать, отнять у нас» renders "subject to hindrance and compulsion and deprivation", and «Значит, бог не враг нам ... он не дал нам только того, что не может дать нам блага» (so God is no enemy to us ... he withheld only what cannot give us good) is added. The rest is III.24.95–99, kept close: the good man "attends only to this, how he may fill his place in good order and in obedience to God" («заботится только о том, чтобы исполнять волю божию», takes care only to do God's will), and speaks to God: "do you still wish me to live? as a free man ... as you wished, for you made me unhindered in what is mine"; "have you no further need of me? ... until now I stayed for your sake and no other's, and now I go, obeying you"; "as your servant, as one who has known your commands and prohibitions"; "while I stay among your things, what do you wish me to be?", which becomes a statement, «я хочу быть тем, чем ты хочешь, чтобы я был» (I want to be what you want me to be). Tolstoy adds «и размышляет в глубине своей души так» (and reflects thus in the depth of his soul), «если же ты пошлешь мне смерть» (and if you send me death), and «своего хозяина» (of his master), and leaves out the offices and cities Epictetus lists.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.52, 54–55, 128–129.

From Thoughts of Wise Men (1903), June 11, with two changes in the second paragraph: «не может быть и подлецом» (cannot be a scoundrel either) becomes «не может быть добровольным рабом» (cannot be a voluntary slave), and the 1903 close, «Кто добивается малых благ, тот немножко раболепствует; кто добивается великих благ, тот много раболепствует» (whoever seeks small goods is a little servile; whoever seeks great goods is very servile), becomes «вообще добивается того, чтобы распоряжаться тем, что не принадлежит ему» (in general, seeks to dispose of what does not belong to him); «это человек» also becomes «этот человек». The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Against Epictetus, Discourses IV.1 ("Of freedom"): the first paragraph keeps IV.1.52 closely ("Does freedom seem to you a good thing? The greatest good ... Whomsoever then you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free"); the second follows IV.1.54–55, the man who submits to another or flatters him "contrary to his own opinion" is not free, whether "for a bit of supper" or "for a government (province) or a consulship", with Epictetus's province and consulship made «выгодной должности» (a profitable post) and his "little slaves" and "great slaves" given up in the Circle for the new close, which is near IV.1.129, "He who desires nothing that belongs to (is in the power of) others". The third paragraph, on the free man who disposes only of himself and the man enslaved by his wish to rule others, has no counterpart in IV.1 that I found; its first half is close to IV.1.128 ("The man who is not under restraint is free"), and the slave of the wish for power is the Russian text's own.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.171–173.

Tolstoy's reworking of his own version in Thoughts of Wise Men (1903), May 19, signed «Эпиктет», which follows Discourses IV.1.171–173 closely: be ready to give back to God what you received from him, not only to die but to suffer torture ("as Plato says, study not to die only, but also to endure torture, and exile, and scourging"); whole cities and peoples gave their lives for a false freedom and men killed themselves ("For the sake of this which is called liberty, some hang themselves, others throw themselves down precipices, and sometimes even whole cities have perished"); if you will not pay the price, you will be "a slave among slaves, even if you be ten thousand times a consul", which 1903 renders «хотя бы у тебя и были всевозможные мирские почести, хотя бы ты и сделался самим цезарем» (though you had every worldly honour, though you became Caesar himself). For the Circle Tolstoy keeps the first clause (shortened: «Чтобы сделаться истинно свободным, ты должен всегда быть готовым отдать богу то, что ты от него получил») and the close, with «Если же ты не хочешь этого» (if you do not want this) for «А если ты не хочешь заплатить такую цену за твою свободу» (if you do not want to pay such a price for your freedom) and «царем» (king) for «цезарем», and puts his own words in place of the middle: «Ты должен соединить свою волю с волей бога. Только в том, что противно воле бога, человек может быть несвободен. Желая же только того, чего желает бог: правды, любви, ты не можешь быть несвободен» (you must unite your will with God's will; only in what is against God's will can a man be unfree; wishing only what God wishes, truth and love, you cannot be unfree), and that there is no situation in which one cannot show truth and love, and so none in which one can be deprived of freedom. Torture, the cities, and the suicides are dropped. The joining of wills is Epictetus's thought elsewhere (IV.1.89: "whatever God wills, a man also shall will"), but truth and love as what God wills are Tolstoy's. The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen.

The words shown were found, word for word, in the saved source text. Discourses, IV.4.2, 29–30.

From Thoughts of Wise Men (1903), March 22, word for word but for punctuation («одно: что хочет бог» for «одно, чтó хочет бог»; God's words set as a quotation), and without the 1903 opening, which reproaches the reader who reads useful books "only for himself" and so is as idle as the man of empty amusements (after IV.4.1–4 and 19–21: the desire of leisure and of books makes a man a slave like the desire of power; whoever laughs at the one should laugh at himself; and such a man cannot say with Socrates, "If so it pleases God, so let it be"). The source of the 1903 Epictetus was V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, Discourses IV.4 ("To those who are desirous of passing life in tranquillity"), changed in its setting. His complaint, "I am unhappy, I have no leisure for reading" (IV.4.2), becomes «Мне хотелось заняться чтением прекрасной и полезнейшей книги, и вот, вместо того, изволь исполнять просьбы этого докучливого человека» (I wanted to read a fine and most useful book, and instead I must do what this tiresome man asks); in Epictetus the interruption is a summons to public business and the "tumult" of crowds (IV.4.5, 24–28), and nobody asks for help. The general rule, "what does God will that I should do now? what does he not will?" (IV.4.29), and "A little before he willed you to be at leisure, to talk with yourself, to write ..., to read, to hear, to prepare yourself" (IV.4.30) are kept close; the people sent to ask for help are added. God's words, "Come now to the contest, show us what you have learned, how you have practised the athletic art", become «Выходи из своего одиночества и покажи на деле то, чему ты выучился, потому что пришло время и тебе и людям увидать пользу того, о чем ты читал и думал» (come out of your solitude and show in deed what you have learned, for the time has come for you and for people to see the use of what you read and thought): the athlete and the contest are dropped. The last paragraph (do not disgrace yourself or blame people for interrupting you: without people, whom would you serve, and why read books on how better to serve people?) has no counterpart in IV.4.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.1–5, 30–32.

Two entries of Thoughts of Wise Men (1903), 4 November and 27 March, joined; the Circle drops «и никто на свете не может ему в этом помешать» (and no one in the world can hinder him in this), reorders «он только того и желает» as «он желает только того», and adds «только» (only) to «И потому разумный человек свободен». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. The first is Discourses IV.1.1–5: "He is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action are not impeded, whose desires attain their purpose". Tolstoy's «Разумный человек всегда живет так, как он хочет, потому что он желает только того, что возможно получить» (the rational man always lives as he wishes, because he desires only what can be had) recasts the definition as a teaching: Epictetus says that none of the bad (τῶν φαύλων) is free; the Russian, that the rational man (разумный человек) is. The questions follow closely: who wishes to live in error, deceived, unjust, in sorrow and fear? "Not one then of the bad lives as he wishes; nor is he then free". The second is IV.1.30–32: Diogenes "says that there is only one way to freedom, and that is to die content" (τὸ εὐκόλως ἀποθνῄσκειν), which becomes «Только тот истинно свободен, кто всегда готов умереть» (only he is truly free who is always ready to die); "You cannot enslave the Athenian state any more than you can enslave fishes" becomes «Ты не можешь сделать истинно свободных людей рабами, как не можешь поработить рыбу» (you cannot make truly free men slaves, as you cannot enslave a fish), the Athenians made "truly free men"; and "These are the words of a free man who had carefully examined the thing, and ... had discovered it" becomes «Вот это — речи человека свободного: такой человек знает, в чем состоит истинная свобода» (such a man knows what true freedom is).

A likely source, not certain. Enchiridion, 5 (probable); compare Discourses III.19.2–3.

Word for word Thoughts of Wise Men (1903), 18 February, signed Epictetus. The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. The passage of Epictetus behind it is probable, not certain. Nearest is Enchiridion 5: "When then we are impeded or disturbed or grieved, let us never blame others, but ourselves, that is, our opinions. It is the act of an ill-instructed man to blame others for his own bad condition". Discourses III.19.2–3 (related) has the rest of the Russian: "nothing which is independent of the will can hinder or damage the will, and the will can only hinder or damage itself. If then we ourselves incline in this direction, so as, when we are unlucky, to blame ourselves and to remember that nothing else is the cause of perturbation ... except our own opinion", followed by the nurse who beats the stone the child stumbled on. «Внешнее, от нас не зависящее» (the external, what does not depend on us) is ἀπροαίρετον, «в нас самих что-нибудь не в порядке» (something in us is out of order) stands for "our opinions" (τὰ ἑαυτῶν δόγματα), and «судьбу свою» (one's fate) has no word in either passage.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.85–90.

Thoughts of Wise Men (1903), 7 June, signed Epictetus, nearly word for word: the Circle has «тебе» for «для тебя», «не наша собственность» for «не есть наша собственность», and corrects the misprint «пчеле» to «пчела». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Behind it is Discourses IV.1.85–90, with its figure changed. Epictetus: a man is no more formidable to a man "than one horse has with respect to another, or one dog to another, or one bee to another bee"; things are formidable, and he who can give or take them. "How then is an acropolis demolished? Not by the sword, not by fire, but by opinion", beginning "by giving up the body, ... the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? ... against others they have their fasces, and their spears and their swords." The Russian makes the acropolis, the tyrant's citadel, a prison, and the tyrants within us violence: «Тогда не понадобится нам уничтожать людское насилие насилием» (then we shall not need to destroy human violence by violence), «Вот тюрьма» (here is a prison), «Зачем мне разрушать ее, зачем нападать на людей, производящих насилие, и убивать их?» (why should I destroy it, why attack the men who do violence and kill them?), «Их тюрьмы, цепи, оружие не поработят моего духа. Тело мое могут взять, но дух мой свободен» (their prisons, chains, weapons will not enslave my spirit; they can take my body, but my spirit is free). Epictetus says nothing of attacking or killing anyone. The close follows him: "I have placed my movements towards action in obedience to God. Is it his will that I shall have fever? It is my will also ... Is it his will that I die, is it his will that I be put to the rack? It is my will then to die".

The words shown were found, word for word, in the saved source text. Discourses, I.1.3–4, 7–12.

Thoughts of Wise Men (1903), 5 March, with small changes: «когда можно петь и играть» (when one may sing and play) for «когда можно петь и своевременно ли играть» (when one may sing and whether it is the time to play), and «Если будешь» for «Если ты будешь». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет» (Posrednik, 1889; Jubilee vol. 40 commentary), not consulted; the text is a free version of the opening of the Discourses. Epictetus: grammar will tell you how to write to your friend, "but whether you should write or not, grammar will not tell you", nor music whether to sing; only the rational faculty judges itself and the rest. Then: "that which is best of all ... is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not." And Zeus: "Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance ... since I was not able ..., I have given you a small portion of us." The Russian reverses this: «Я мог бы даровать гораздо больше твоему ничтожному телу и твоей маленькой судьбе ... Я не хотел даровать тебе полной свободы» (I could have given much more to your paltry body and your small fortune ... I did not wish to give you full freedom), where Zeus says he could not (οὐκ ἠδυνάμην). "A small portion of us" (μέρος τι ἡμέτερον) becomes «божественную частицу себя самого» (a divine particle of myself); "the faculty of pursuing and avoiding ... of using appearances" becomes «способность стремиться к добру и избегать зла ... свободное разумение» (the power to strive for good and shun evil ... free reason); "the right use of appearances" becomes «то, что нам нужнее всего и с чем мы можем справиться» (what we need most and can manage); and Epictetus's "Well, do these seem to you small matters? I hope not. Be content with them" is expanded with «прожить всю твою жизнь разумно, спокойно и радостно» (to live your whole life reasonably, calmly, and joyfully). Left out: that the body is "clay finely tempered", and the prayer to the gods.

The words shown were found, word for word, in the saved source text. Discourses, II.14.10 (with II.14.13).

Epictetus to Naso: "We see then that the carpenter when he has learned certain things becomes a carpenter; the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?" The Russian turns the carpenter and the pilot into any task done rightly and well, adds «Это понимает всякий» (everyone understands this), and makes the conclusion a statement. In Thoughts of Wise Men (1903, 31 May; Chertkov's «Римский мудрец Эпиктет» behind it, not consulted) it ends «нужно уметь и хотеть жить свободно» (one must know how and wish to live freely), keeping Epictetus's "wish" (τὸ βούλεσθαι) and bringing in his freedom of II.14.13 ("if it is free, man also must be free"); the Circle rewrites the ending as «нужно научиться жить правильно и хорошо» (one must learn to live rightly and well), and the first clause as «нужно научиться делать его» (one must learn to do it) for 1903 «нужно уметь сделать его» (one must know how to do it), so both halves now turn on learning, as Epictetus's μαθών (having learned) and μαθεῖν (to learn) do.

Not found yet.

One line, «Старайся не думать о том, что ты считаешь дурным» (try not to think of what you consider bad), which Tolstoy printed again in Путь жизни under «Мысль» (section XXIV, ch. III, no. 3). No passage of the Discourses or the Enchiridion says it in these words. Nearest in thought is Discourses II.18 ("How we must struggle against appearances"), where the disciple is told to stop an appearance before it draws its pictures; the line may be Chertkov's or Tolstoy's summary of such a passage, which could not be confirmed.

Searched: Thoughts of Wise Men (1903) and its source list in Jubilee vol. 40 (its Epictetus came from Chertkov's «Римский мудрец Эпиктет», Posrednik, 1889, not consulted); Long's English of the Discourses and the Enchiridion (Perseus), for not thinking of, keeping one's thoughts from, and what one judges bad or evil; Jubilee vols. 40, 41, 43, and 45.

The words shown were found, word for word, in the saved source text. Discourses, IV.4.41–44.

Thoughts of Wise Men (1903), 26 May, with «с нами» (towards us) dropped from the first sentence and «и людей» (and for men) from «для бога и людей» (for God and men) at the end of the first paragraph; the 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Posrednik), not consulted. The core is Discourses IV.4.41–44: "For this reason I cannot call the man industrious, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading. For neither do you say that a man is industrious if he keeps awake for a girl ... if he does it for reputation, I say that he is a lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labour ... if he refers his labour to his own ruling power, that he may keep it in a state conformable to nature ..., then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles)." Changed: Epictetus's "industrious" (φιλόπονος, a lover of labour) becomes «любит трудиться, или трудится ради пользы людей» (loves to work, or works for the good of men), «полезен» (useful) and «трудолюбив» (hard-working); the girl becomes «кутит с распутными женщинами» (carouses with loose women); and the test, labour referred to one's own ruling part (τὸ ἴδιον ἡγεμονικόν), becomes «трудится для души своей — для бога» (works for his soul, for God). Added: the opening sentences, that a man's thoughts do not show how he would act nor his deeds why he acts; the proverb «чужая душа — потемки» (another's soul is darkness); and the conclusion that man cannot judge man, condemn or justify, praise or blame, where Epictetus says only that praise and blame should rest on a man's principles.

The words shown were found, word for word, in the saved source text. Discourses; Fragments, Discourses II.8.12–14 (first paragraph); Fragments CXX and CXIX, in Long's numbering (second).

Thoughts of Wise Men (1903), 7 July, word for word but for «оскверняешь» where 1903 has «ты оскверняешь», and «который в тебе самом и который всё видит» where 1903 has «который в тебе самом всё видит». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. The first paragraph is Discourses II.8.12–14: "Wretch, you are carrying about a god with you, and you know it not. Do you think that I mean some God of silver or of gold, and external? You carry him within yourself, and you perceive not that you are polluting him by impure thoughts and dirty deeds. And if an image of God were present, you would not dare to do any of the things which you are doing: but when God himself is present within and sees all and hears all, you are not ashamed of thinking such things and doing such things, ignorant as you are of your own nature and subject to the anger of God." The Russian adds «ты его чувствуешь в своей душе» (you feel him in your soul); has the defiling fall on «его образ в твоей душе» (his image in your soul); and turns the image of the god (ἄγαλμα), whose presence would shame a man, into «идолом золотым, которого ты почитаешь за бога» (a golden idol which you take for God), so that the god's statue becomes an idol wrongly taken for God. "Ignorant as you are of your own nature and subject to the anger of God" (θεοχόλωτε) is left out. The second paragraph joins two of the Fragments, in Long's numbering after Schweighäuser. CXX: "If you always remember that whatever you are doing in the soul or in the body, God stands by as an inspector, you will never err (do wrong) in all your prayers and in all your acts, but you will have God dwelling with you"; the Russian has God «в нас — свидетель» (in us, a witness) for God standing by as an inspector, and «мы перестали бы грешить» (we would cease to sin) for not erring in prayers and acts. CXIX: "Think of God more frequently than you breathe", which becomes «Давайте же вспоминать бога, думать и беседовать о нем как можно чаще» (let us remember God, think and speak of him as often as we can), without the comparison with breathing. Long gives the Fragments in English only; their Greek was not saved.

The words shown were found, word for word, in the saved source text. Discourses, III.21.1–2.

Thoughts of Wise Men (1903), 23 October, word for word but for «такая гадость» (such filth) where 1903 has «настоящая блевотина» (real vomit), which renders the Greek "ἔμετος τῷ ὄντι" (truly vomit), and a comma after «которые». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, in the chapter "Against those who readily come to the profession of sophists": "They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat." The Russian says outright what the chapter's title implies, that the vomiting is teaching: «как уже сами начинают поучать других» (they at once begin to teach others); "bare theorems" taken up become «мудрых поучений» (wise teachings) heard; «Не подражай таким людям» (do not imitate such people) is added; and "a thing impure and inedible" (πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον) becomes «такая гадость, которая не может служить никому пищей» (such filth as can be food for no one).

The words shown were found, word for word, in the saved source text. Discourses; Enchiridion, Discourses II.18.1–12, 19, 21, 27–28, 31; Enchiridion 34.

Thoughts of Wise Men (1903), 28 February, with small changes (among them «10 дней» for «десять дней», «общества» for «общество», «со своими» for «с своими») and two cuts: the Circle's «От успешности ее зависит спокойствие и счастие твоей жизни» drops the 1903 «твоя свобода» (your freedom), and «до такой слабости» drops «и болезненности» (and sickliness). The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. The first paragraph follows Discourses II.18.1–12 ("How we should struggle against appearances") closely: "Every habit and faculty is maintained and increased by the corresponding actions: the habit of walking by walking, the habit of running by running. If you would be a good reader, read ... if you shall have lain down ten days, get up and attempt to make a long walk, and you will see how your legs are weakened ... when you have been angry, you must know that not only has this evil befallen you, but that you have also increased the habit, and in a manner thrown fuel upon fire. When you have been overcome in sexual intercourse with a person, do not reckon this single defeat only, but reckon that you have also nurtured, increased your incontinence ... If then you wish not to be of an angry temper, do not feed the habit." It leaves out the love of money, the fever, the counting of days without anger, and Epictetus's own test with a handsome woman (II.18.8–18), and sets the struggle against «порочные помыслы» and «похоть» (vicious thoughts, lust) where Epictetus speaks of appearances (φαντασίαι). "How then shall this be done?" (II.18.19) becomes «Но каким путем приобретается такая сила в борьбе с своими помыслами?», and Epictetus's answer, to wish to appear beautiful to God and to be pure with God, is left out. The second paragraph takes II.18.21, "It is even sufficient if you resort to the society of noble and just men, and compare yourself with them, whether you find one who is living or dead", where the dead become «поучения мудрых людей, живших прежде тебя» (the teachings of wise men who lived before you), to be read; then II.18.27–28, "This is the true athlete, the man who exercises himself against such appearances ... Great is the combat, divine is the work; it is for kingship, for freedom, for happiness, for freedom from perturbation", where "divine is the work" becomes «Борьба эта святая и приближает тебя к богу» (this struggle is holy and brings you near to God) and the four prizes become «спокойствие и счастие твоей жизни» (the peace and happiness of your life). "Remember both times" is Enchiridion 34: "Then think of both times, of the time when you will enjoy the pleasure, and of the time after the enjoyment of the pleasure when you will repent and will reproach yourself. And set against these things how you will rejoice if you have abstained from the pleasure, and how you will commend yourself" (Long). «Помни и то, что трудно будет воздержаться, если однажды преступил меру» (remember too that it will be hard to abstain once you have overstepped the measure) was not found in Epictetus. The end is II.18.31, with «завтра» (tomorrow) for "hereafter" (ὕστερον): "But if you have once been defeated and say that you will conquer hereafter, and then say the same again, be assured that you will at last be in so wretched a condition and so weak that you will not even know afterwards that you are doing wrong, but you will even begin to make apologies (defences) for your wrong doing".

The words shown were found, word for word, in the saved source text. Discourses, IV.10.1–3, 11–22.

Thoughts of Wise Men (1903), 2 January, with small changes: «держаться истины» for «удержаться истины», «гляди только за своими мыслями» for «гляди только зорко за своими мыслями», «то ты непременно потеряешь» for 1903's «но ты непременно потеряешь», «распоряжается другими людьми» (gives orders to other people) for «распоряжается какими-нибудь поступками» (gives orders about some doings or other), and «Но знай» for «Знай же». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, IV.10 ("What things we ought to despise, and what things we ought to value"): "The difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power". The Russian adds «и полагающий свою жизнь в работе самосовершенствования» (and placing his life in the work of self-perfection), and puts «гляди только за своими мыслями и поступками и старайся всячески исправлять себя» (watch only your thoughts and deeds and try in every way to correct yourself) for "do not be precipitate in assenting before you apply the natural rule"; desire and aversion (IV.10.4–9) and Hercules (10) are left out. From IV.10.11–17: "Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something ... I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble", the husbandman, the consul, and the man with diarrhoea left out, and the self-correction of IV.10.13 kept without its technical terms; then the prayer, in which «Уклонялся ли от исполнения своего долга?» (did I shirk my duty?) stands for "have I wished to transgress the (established) relations (of things)?", «Благодарю тебя за то, что я родился, за все дары твои» (I thank you that I was born, for all your gifts) for "That thou hast given me life, I thank thee for what thou hast given" (ὅ με σὺ ἐγέννησας, that you begot me), and "I have not dishonoured thee" and "see how I have used my perceptions" are left out. IV.10.18 is turned round: Epictetus says that for this "a man must receive (bear) no small things, nor are the things small which he must lose (go without)" (οὐ μικρὰ δέξασθαι οὐδὲ μικρῶν ἀποτυχεῖν), the Russian «тебе не нужно многого лишиться, хотя, правда, этим самым ты много приобретешь» (you need not lose much, though, true, by this you will gain much). The new redaction of the book that Tolstoy began in January 1906 agrees with Epictetus: «тебе, правда, нужно многого лишиться, но зато ты этим самым многое приобретешь» (Jubilee vol. 40, variants, «Новая редакция «Мыслей мудрых людей на каждый день»», 2 January). IV.10.19 is close: "if you wish for any thing which belongs to another, that which is your own is lost." In IV.10.20–21 the would-be consul who must "keep awake, run about, kiss hands ... say and do many things unworthy of a free man" becomes one who «подделывается к сильным людям и вообще поступает как подлый человек» (fawns on the powerful and acts like a base man), and his reward, "Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets", becomes honors, being feared, and giving orders as a chief. IV.10.22 asks: "In order then to secure freedom from passions, tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour?" The last sentence, «такое спокойствие души не достается даром» (such peace of soul does not come for nothing), moves IV.10.19's "nothing is given or had for nothing" (προῖκα οὐδὲν γίνεται) to the end.

The words shown were found, word for word, in the saved source text. Discourses, I.28.1–4, 9 (first paragraph); I.5.1–5 (second).

Thoughts of Wise Men (1903), 5 December, close but for the last clause: 1903 ends «ибо их совесть, так сказать, больна» (for their conscience is, so to speak, sick), the Circle «потому что они больны не телом, а душою» (because they are sick not in body but in soul); also «пред» becomes «перед» and «своих пороков» «их пороков». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. The first paragraph is a free version of Discourses I.28 ("That we ought not to be angry with men"): "When then any man assents to that which is false, be assured that he did not intend to assent to it as false, for every soul is unwillingly deprived of the truth, as Plato says; but the falsity seemed to him to be true" (I.28.4), and, of Medea, "why not, if it is possible, rather pity, as we pity the blind and the lame, so those who are blinded and maimed in the faculties which are supreme?" (I.28.9). «Никто не может хотеть, чтобы рассудок его затемнялся» (no one can wish his reason darkened) and «искренно принимает ложь за истину» (sincerely takes falsehood for truth) render the Platonic saying and "the falsity seemed to him to be true". The second paragraph is close in thought to I.5 ("Against the academics"): "If a man ... opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion. But this does not arise either from the man's strength or the teacher's weakness ... Most of us are afraid of mortification of the body, ... but we care not about the soul's mortification." The Russian's reason, «потому что она обличает их злые дела, отнимает у них оправдание их пороков» (because it exposes their evil deeds and takes from them the excuse for their vices), is not in Epictetus, who speaks of a deadened sense of shame (τὸ ἐντρεπτικόν); the Circle's ending, sick «не телом, а душою» (not in body but in soul), echoes his contrast of the body's and the soul's deadening (I.5.4), where 1903 spoke of the conscience. The source's order is I.5 before I.28, as the excerpts stand.

The words shown were found, word for word, in the saved source text. Discourses, II.10.12-14.

Epictetus speaks of one's own brother, in a discourse on the duties each role ('son', 'brother', 'citizen') names; Tolstoy makes it 'people are your brothers' and adds that God made man good and social. The 'bit of money' becomes a lost purse, and the losses Epictetus lists (modesty, self-restraint, gentleness) are gathered into 'goodness of soul'.

The words shown were found, word for word, in the saved source text. Discourses (Arrian), IV.5.14–17.

From the discourse 'Against the quarrelsome and ferocious'. Tolstoy keeps the horse that cannot crow and the dog that cannot fly, and adds what each is for (the horse escapes its enemy by speed; the dog has its scent). Epictetus's man who cannot 'strangle lions or embrace statues' (Heracles, Diogenes) becomes one who cannot 'overcome a bear, or a lion, or wicked men'; his lost 'probity and fidelity' (τὸ εὔγνωμον, τὸ πιστόν) become 'kindness and reasonableness'. The last paragraph condenses the lament: not for one born or dead, nor for the loss of land, house, inn and slaves, which are not a man's own, but for the loss of his own things; Tolstoy names these 'his human dignity' where Epictetus speaks of the human stamp a man brings into the world, like the stamp on a coin.

The words shown were found, word for word, in the saved source text. Discourses (Arrian), IV.5.25–29.

The same discourse as 12-4.2, a few lines on. Epictetus's rhetorical questions (what wall so strong, what body so hard, what possession so safe, what rank so free from plots?) become three flat statements about the body that falls ill, wealth that is lost, power that is undermined; the list of what the attached man suffers is kept closely. The ground is changed: for Epictetus only a man's judgments (δόγματα) make his soul impregnable, and harm comes only from one's opinion about things; Tolstoy says 'the human soul alone is safer than any fortress', 'if our conscience is pure no one can harm us', and quarrels come 'from our unreason and our wish to own outward trifles'. The besieged city that mocks its besiegers (just before) and Eteocles and Polynices (just after) are dropped.