Henri-Frédéric AmielАнри-Фредерик Амиель

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 24 avril 1869 (7th ed., tome II, p. 53); Ward's translation, April 24, 1869.

Close to the French, sentence by sentence. 'What do annihilation or immortality matter?' becomes 'Let it be annihilation or immortality'; Amiel's hedge 'perhaps' is dropped, so 'faith in good is perhaps all the individual needs to cross life' becomes 'nothing is needed but faith in good'; the next sentence (one must side with Socrates, Plato, Aristotle, and Zeno against materialism) is left out. The Jubilee list of Tolstoy's sources names M. L. Tolstaya's Russian «Из дневника Амиеля» (Посредник, 1901), not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 4 décembre 1863 (7th ed., tome I, pp. 189–190); Ward's translation, December 4, 1863.

Tolstoy's «По Амиелю» ('after Amiel') marks a free version. 'To see all things in God' becomes 'to see all things in divine perfection', and 'the journey of the ideal' 'a movement toward that perfection'; 'the point of view of Marcus Aurelius' becomes that of 'the sages of antiquity: Socrates, Epictetus, Marcus Aurelius'; gratitude, recollection, gentleness, and courage, and the humility and charity of the children of God, are dropped. Amiel's 'I prefer wisdom, which is justice rendered to God even in this life' becomes 'how much higher is the wisdom content with the kingdom of God on earth than the teaching that it is possible only beyond the grave'. In the last sentence 'distinguishing the holy man from the virtuous man' becomes 'valuing the man who believes its teaching above the virtuous man'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, under 27 juillet 1855 (7th ed., tome I, p. 103); Ward's translation, under September 4, 1855.

The whole paragraph. The second half is close ('duty fulfilled gives peace, not happiness'; 'if sacrifice has become a joy, permanent, growing, unfailing'). The first sentence changes: Amiel's 'it is our highest aspirations that keep us from being happy' becomes 'the higher a man's aspirations to worldly happiness, the less they can be realized'. 'The possession of God by faith' becomes 'union with God', and 'sufficient and boundless nourishment' 'unceasing good'. The 7th French edition prints the paragraph after the entry of 27 July 1855; Ward places it under September 4, 1855.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 7 novembre 1878 (7th ed., tome II, pp. 254–255); Ward's translation, November 7, 1878.

Faithful, sentence by sentence. 'To understand one must be free and not always have been so' becomes 'one must be free, but before that have been captive'; the next sentence (true of love, art, religion, and patriotism alike) is left out.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 20 juillet 1848 (Berlin) (7th ed., tome I, the second entry); Ward's translation, Berlin, July 20, 1848.

The whole entry, its second sentence closely. Tolstoy leaves out the first half of the first sentence (judging our epoch by universal history, history by geological periods, geology by astronomy) and moves its verdict, 'it is a liberation for thought', to the end: «Вот что делает мысль свободной». Amiel's gnat ('moucheron') and mayfly ('éphémère') are both «мушкарка».

A likely source, not certain. Fragments d’un journal intime, 25 January 1868.

The passage is Amiel’s entry of 25 January 1868; the French (vol. II of the Fragments) was not obtained in a usable scan, so it rests on Ward’s English, hence candidate. Where Ward has "keep close to duty", Tolstoy has «слияние своей воли с волей бога»; he leaves out God’s care for his glory and "another life or annihilation", and shortens the ending.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 août 1868 (7th ed., Geneva 1897, t. II, p. 34); Ward's translation, August 26, 1868.

The middle of one sentence in which Amiel addresses himself. Tolstoy leaves out its opening, 'Tu n'as plus de force' (you have no strength left), and its close, 'il faut aller du détachement au sacrifice et du sacrifice au dévouement'; 'tu ne veux rien ; ce n'est pas cela qu'il faut : il faut vouloir ce que Dieu veut' is translated closely («Ты ничего не желаешь; не думай, что это то, что нужно: нужно желать того, чего хочет бог»). The Jubilee list of Tolstoy's sources names M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1901), which was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, 7th ed. (Geneva 1897), t. I, p. 174, at the close of the entry of 7 novembre 1862; Ward's translation sets the two sentences after the entry of October 27, 1853.

The second sentence is close. The first is changed: Amiel's 'Ne méprise pas ta situation ; c'est là qu'il faut agir, souffrir et vaincre' (do not despise your situation; it is there that you must act, suffer, and conquer) becomes «Не думай, что твое положение таково, что ты в нем не можешь сделать того, что предназначено человеку» (do not think your situation is such that you cannot do in it what is destined for man). 'Ne méprise pas' becomes «Не думай … что ты … не можешь», and 'agir, souffrir et vaincre' becomes «того, что предназначено человеку». Whether the change is Tolstoy's or that of M. L. Tolstaya's Russian selection (1901, named in the Jubilee list, not seen) is not known.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, a fragment after the entry of 25 novembre 1861 (7th ed., Geneva 1897, t. I, p. 163); Ward's translation, after November 25, 1861.

A close translation of the whole fragment. 'Les museler' (muzzle them) becomes «зануздать их» (bridle them), 'écumants peut-être mais soumis' (foaming perhaps, but submissive) «хотя бы и рычащих, но все-таки покорных» (growling, perhaps, but submissive), and 'c'est là l'éducation personnelle' «в этом задача самовоспитания». The saved scan reads 'réducation' for 'l'éducation', so the second excerpt stops before it.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 21 janvier 1879 (7th ed., Geneva 1897, t. II, p. 263); Ward's translation, January 21, 1879.

The second half of the entry, reworked. Tolstoy leaves out its opening on religion's place and turns Amiel's sentence on piety ('the daily refreshment of the ideal, the rebalancing of our inner being, agitated, troubled, embittered by the daily accidents of existence') into «Жизнь путает, раздражает нас, рассеивает наши мысли. От этого-то и бывает так полезна для души молитва». 'Le baume spirituel, le cordial précieux' becomes one «крепительное лекарство»; 'Elle nous rappelle le pardon et le devoir' (it reminds us of pardon and of duty) becomes «Она напоминает нам наши грехи, нашу обязанность прощения всех» (our sins, our duty to forgive everyone); 'Qu'importent l'opinion aveugle, ton caractère méconnu, les ingratitudes éprouvées?' becomes «Чтó нужды до ложного суждения людей о тебе»; 'ni à suivre les exemples vulgaires' (to follow common examples) becomes «ни угождать им» (to please them). The words of prayer ('tu es aimé, aime; tu as reçu, donne; tu dois mourir, fais ton œuvre'), 'Fais ce que dois, advienne que pourra', and the witness of conscience are kept close. The closing sentence, «Вспоминай и освежай в себе всё это — в этом молитва», is Tolstoy's, drawn from Amiel's 'rafraîchissement quotidien'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 30 décembre 1850 (7th ed., Geneva 1897, t. I, p. 13); Ward's translation, after December 30, 1850.

A one-line fragment of the Journal, translated closely; Tolstoy turns 'to repel one's cross is to make it heavier' into a comparison, «Чем больше отталкиваешь свой крест, тем он становится тяжелее» ('the more you push away your cross, the heavier it becomes'). The Jubilee list of the Circle's sources names the Geneva edition of the Fragments and M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1901), which was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1er février 1876 (7th ed., Geneva 1897, t. II, p. 202); Ward's translation, February 1, 1876.

Five short paragraphs of the entry, in order, the first two kept close. Amiel's 'les catégories qu'il enfante' becomes «тех рассуждений, которые он порождает» ('the reasonings it begets'), and 'la superstition de la grosseur' (of bulk) becomes «суеверие величины». Two answers are changed: to 'Comment cela ? en ramenant l'espace à sa virtualité. L'espace, c'est la dispersion ; l'esprit, c'est la concentration', Tolstoy has «Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума» ('space is a condition of the mind's activity'); 'A l'état de pensée l'univers n'occupe qu'un point' becomes «В сознании мир не имеет пространства» ('in consciousness the world has no space'). In the last, 'L'homme revenant à l'état d'esprit n'est donc pas leur inférieur, mais leur supérieur' is enlarged to «человек не меньше, а больше самого огромного пространства и бесконечного времени и числа». M. L. Tolstaya's Russian selection (1901), named in the Jubilee list, was not seen; some of these changes may be hers.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 19 mars 1868 (7th ed., Geneva 1897, t. II, p. 25); Ward's translation, March 19, 1868.

Five sentences of the entry, in order, translated closely. Amiel's three names for the great echoers, 'guides, révélateurs, réformateurs', become two, «вождями и просветителями»; his short 'mais il n'est nul pour personne' (but it is nil for no one) is spelled out as «но нет человека, мысли которого не производили бы на других такого же, хотя и во много раз меньшего действия» ('no man whose thoughts do not have the same effect on others, though many times smaller'). The entry's sentence before this one, 'L'individualisme absolu est une niaiserie', and its call to act after it are left out. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1901), named in the Jubilee list of the Circle's sources, was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 2 mai 1852, Lancy (7th ed., Geneva 1897, t. I, pp. 53–54); Ward's translation, May 2, 1852.

A continuous stretch of the entry, translated closely and split by Tolstoy into two paragraphs. Small changes: 'un acte de pontife' (a priestly act) becomes «священное дело» ('a sacred work'); the parents throw the fruitful word «в душу ребенка» ('into the child's soul'), words Amiel does not have; 'L'homme est un colon' (man is a settler) becomes «Всякий человек подобен земледельцу» ('every man is like a husbandman'); 'cette mission est divine' becomes «призвание это свято»; 'les meubles de nos maisons' becomes «обстановку наших жилищ». The saved French reads 'Toute scmaille' (OCR for 'semaille') and 'le père où la mère'. M. L. Tolstaya's Russian selection (1901) was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 1er octobre 1849 (7th ed., Geneva 1897, t. I, p. 10); Ward's translation, after October 1, 1849.

A one-line fragment, enlarged by Tolstoy, who signs it «По Амиелю». Amiel: duty makes us feel 'la réalité du monde positif, tout en nous en détachant' (the reality of the positive world, while detaching us from it). Tolstoy adds «и участвовать в его жизни» ('and take part in its life') to the first half and «и показывает нам его недействительность» ('and shows us its unreality') to the second, so that duty shows the world both real and unreal; 'le devoir' becomes «Чувство долга» ('the sense of duty').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 20 juillet 1848, Berlin (7th ed., Geneva 1897, t. I, p. 7); Ward's translation, July 20, 1848.

The close of the entry, word for word. Amiel's 'les formes' becomes «разные виды» ('the various kinds'), and 'l'esprit' «дух» (Ward: 'mind').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 30 mars 1870 (7th ed., Geneva 1897, t. II, pp. 79–80); Ward's translation, March 30, 1870.

The end of the entry, reworked; Tolstoy signs it «По Амиелю». The questions are kept («Почему следствие восстает против причины?»), Amiel's 'pourquoi réclamons-nous et prophétisons-nous la justice?' becoming «почему же мы недовольны несправедливостью природы?». The answer is changed: Amiel's cry 'le plus profond de notre être, et c'est pour l'honneur de Dieu que ce cri a été poussé' becomes «крик, вырвавшийся из глубины нашего существа, признающего себя независимым от природы и требующего во что бы то ни стало справедливости» (God's honor gone; the being 'that knows itself independent of nature and demands justice at any cost' added). 'Tel est le credo du genre humain' becomes «Таково сознание всего человечества», and Amiel's close, 'La Nature sera vaincue par l'Esprit; l'éternel aura raison du temps' (Nature will be conquered by Spirit), becomes «Дух не зависит от природы» ('Spirit does not depend on nature'). The opening, «Природа несправедлива», is the entry's 'La Nature n'est pas juste'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 13 janvier 1879 (7th ed., Geneva 1897, t. II, p. 259); Ward's translation, January 13, 1879.

One sentence of the entry, closely kept, with a sentence added; Tolstoy signs it «По Амиелю». Amiel's 'Celui qui n'a point d'idéal' (he who has no ideal) becomes «Тот, кто не имеет представления о совершенстве» ('he who has no notion of perfection'); the rest follows the French. The last sentence, «Для такого человека нет движения, нет жизни» ('for such a man there is no movement, no life'), is Tolstoy's own; Amiel goes on to ask why the divine radiation is imperfect.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 17 décembre 1854 (7th ed., Geneva 1897, t. I, p. 94); Ward's translation, after December 17, 1854.

A one-line fragment, word for word; 'l'autorité morale' becomes «нравственное влияние» ('moral influence').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 19 mars 1868 (7th ed., Geneva 1897, t. II, pp. 23–24); Ward's translation, March 19, 1868.

Three sentences of the entry, in order, translated closely; Amiel's question becomes a statement. 'L'idée religieuse' becomes «религиозное сознание» ('religious consciousness'), and 'l'ensemble des cultes sur la terre' (all the worships on earth) «все религиозные поступки человечества» ('all mankind's religious acts'). The same entry gives 5-4.1.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 28 décembre 1880 (7th ed., Geneva 1897, t. II, p. 313); Ward's translation, after December 28, 1880.

The fragment, translated closely with two cuts: 'le dégagement d'un mode supérieur de réalité' (the release of a higher mode of reality) after the first clause, and the sentence 'La nature aveugle, avide, égoïste doit se métamorphoser en beauté et en noblesse' before the last. Amiel's 'flambeau' (torch) becomes «свеча» ('candle'), and 'alchimie transcendante' «высшая алхимия».

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 8 décembre 1869 (7th ed., Geneva 1897, t. II, p. 74); Ward's translation, December 8, 1869.

Word for word; 'dirigée par l'amour' (directed by love) becomes «управляема любовью». In Amiel the sentences follow his account of the Buddhist wish not to be reborn, which he calls 'la dernière conséquence de la philosophie du bonheur'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, the last of the fragments after the entry of 28 décembre 1880 (7th ed., Geneva 1897, t. II, p. 314); Ward's translation, after December 28, 1880.

Word for word. 'L'Auteur de l'âme' (the author of the soul) becomes «ее создателю» ('to its creator'); Amiel's 'doit' (must) is kept in «должен», where Ward has 'surrenders'. It is the last fragment of 1880, before the entries of Amiel's final illness.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 16 décembre 1868 (7th ed., Geneva 1897, t. II, pp. 38–39); Ward's translation, December 16, 1868.

Five sentences of the entry, written while Amiel waited for news of his dying friend Charles Heim, translated closely. Amiel's 'une sentence, un oracle, une injonction' becomes one word, «повелением» ('a command'); 'Nous en faisons un demi-voyant' (we make him half a seer) becomes «Мы представляем его себе почти пророком» ('almost a prophet'); 'il est certain que' becomes «Очевидно»; 'le divin qui est en lui n'a plus à se dissimuler' (no longer needs to hide) becomes «не может уже скрываться» ('can no longer hide').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 avril 1852 (7th ed., Geneva 1897, t. I, pp. 47–48); Ward's translation, April 26, 1852.

A continuous passage of the entry, reworked; Tolstoy signs it «По Амиелю». Amiel writes that in moments alone with the infinite ('alors') Berkeley and Fichte are right; Tolstoy drops 'alors' and makes it a plain statement, and leaves out 'l'idée est plus réelle que le fait'. 'Le monde n'est qu'une allégorie' becomes «мир есть только подобие чего-то», and the legends' 'emblèmes plus transparents' «более понятные подобия». Three clauses change: 'immortelle, positive, seule parfaitement réelle est la conscience' (consciousness alone is immortal, positive, perfectly real) becomes «Одно сознаваемое нами духовно» ('only what we are conscious of is spiritual'); 'un feu d'artifice, une fantasmagorie sublime destinée à égayer l'âme et à la former' (a firework, a sublime phantasmagoria meant to cheer the soul and form it) becomes «какая-то игра, цель которой — образование и усиление души» ('a game whose aim is the forming and strengthening of the soul'); 'La conscience est un univers, son soleil est l'amour' becomes «Истинно есть только сознание и солнце его — любовь» ('only consciousness truly is, and its sun is love').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 octobre 1853 (7th ed., Geneva 1897, t. I, pp. 90–91); Ward's translation, October 27, 1853.

Four sentences of the entry, in order, word for word. 'La félicité est croissante' becomes «блаженство растет», and 'la conquête de Dieu' «овладение богом» ('the mastering of God').

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 15 août 1851 (7th ed., Geneva 1897, t. I, pp. 28–29); Ward's translation, August 15, 1851.

The entry's last paragraph, whole and translated closely. Amiel's encumbrance 'nuit à toute aisance' (hinders all ease); in the Russian it «мешает свободе» (hinders freedom), a word taken from the paragraph before ('Le désordre d'aujourd'hui escompte la liberté de demain'), which is left out with the entry's opening. 'Respecte le jour qui le suivra' becomes «пусть бережет последующий день». M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1901), was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 5 avril 1877 (5th ed., Geneva 1887, t. II, pp. 226–227); Ward's translation, April 5, 1877.

One paragraph of the entry for 5 April 1877, translated with cuts and several changes of word. Amiel's man is 'l'organe et le véhicule' (the organ and the vehicle) of something higher; in the Russian he is «орудие» (the instrument). 'Ce sentiment est religion' (this feeling is religion) becomes «Это чувство есть вера» (this feeling is faith), and 'l'homme religieux' «Человек верующий» (the believing man). The 'phénomènes' of which man is 'l'intermédiaire sans en être l'origine' (the intermediary, not the origin) become «совершающихся чрез него, а не от него чудесах» (wonders done through him, not from him), and 'le théâtre sans en être l'auteur, ou plutôt sans en être le poète' becomes «которые происходят в нем» (which take place in him). 'Il leur prête sa voix, sa main, sa volonté, son concours' (he lends them his voice, his hand, his will, his help) is reduced to «Он отдает им в распоряжение свою волю» (he puts his will at their disposal); 'l'œuvre supérieure du génie' (the higher work of the genius) becomes «высшее дело этой силы» (the higher work of this power); 'il s'anéantit par admiration' loses 'par admiration'. Of Amiel's three images (the prophet, the young mother, the preacher) the preacher is dropped. Amiel's close, 'quand nous sommes d'accord avec l'ordre universel, quand nous vibrons à l'unisson avec Dieu' (when we are in accord with the universal order, when we vibrate in unison with God), becomes «когда же мы в согласии с жизнью мира отзываемся на голос бога» (when, in accord with the life of the world, we answer the voice of God). The 1887 text reads 'isent remuer' for 'sent remuer' (an OCR slip), so that sentence is not quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 25 novembre 1861 (7th ed., Geneva 1897, t. I, p. 162); Ward's translation, November 25, 1861.

Signed 'after Amiel', and reworked. Amiel's definition, 'L'art n'est que la mise en relief de la pensée obscurcie de la nature' (art is only the bringing into relief of nature's obscured thought), becomes a definition of Tolstoy's own kind: «Искусство есть такое воздействие на людей, при котором в душах их таинственное становится очевидным» (art is an action on people by which, in their souls, the mysterious becomes evident). Amiel's four pairs follow closely ('le mystérieux devient évident, le confus devient clair, le compliqué devient simple, le fortuit devient nécessaire'), and his 'Le grand artiste est un simplificateur' (the great artist is a simplifier) becomes «Истинный художник всегда упрощает» (the true artist always simplifies). The rest of the paragraph (understanding a drama as putting the bird back into the egg; the fire of inspiration and sympathetic ink) is left out.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 22 novembre 1880 (5th ed., Geneva 1887, t. II, pp. 305–306); Ward's translation, November 22, 1880.

The first half of the entry for 22 November 1880, its three remedies for ill humour (humility, reflection, pardon) translated closely. The entry goes on to the poisoned dart (7-8.4, the same day's fourth thought); the sentence between, 'Il est vulgaire de s'indigner pour son compte' (it is vulgar to be indignant on one's own account), is left out of both. Ward's English is freer than the Russian here ('anger is best conquered by kindness'). Tolstoy reworked the thought for The Path of Life (1910), opening it with «Меня осуждают, мне неприятно» (I am condemned; it is unpleasant to me). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 22 novembre 1880 (5th ed., Geneva 1887, t. II, p. 306); Ward's translation, November 22, 1880.

The second half of the entry for 22 November 1880 (its first half is 7-8.1), translated closely up to its last words, with one sentence left out and a clause added. Left out: 'L'homme est justicier ; mais il y a un mal qu'il n'est pas tenu de punir : c'est celui dont il est victime' (man is a dispenser of justice, but there is one wrong he is not bound to punish: the one of which he is the victim). Added: Amiel ends 'Le feu purifie tout' (fire purifies all), followed by two lines of verse; the Russian ends «Огонь очищает всё в вещественном мире; любовь — в мире духовном» (fire purifies all in the material world; love, in the spiritual). The words «любовь — в мире духовном» are not in the French or in Ward, and they tie the thought to the day's theme, love. 'Dictame' (dittany, a healing herb) becomes «бальзамом» (balm), as in Ward. Ward's 'to be healed, not avenged' is his own; the French has 'Il faut avoir un procédé de guérison pour ces maux-là' (one must have a way of healing these ills), which the Russian follows («Надо иметь средство исцеления от этих зол»). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, Berlin, 16 juillet 1848, the opening entry (7th ed., Geneva 1897, t. I, p. 7); Ward's translation, Berlin, July 16, 1848.

The whole of the Journal's first entry, translated closely. Small changes: 'Il n'y a qu'une chose nécessaire : posséder Dieu' (one thing only is needful: to possess God) becomes «Одно только нужно: сознавать бога» (to be conscious of God); 'autant d'échappées ouvertes sur la divinité' (so many openings onto the divine) becomes «просветы на божество»; 'savourer le reste comme un prêt, un usufruit' (to savour the rest as a loan, a usufruct) becomes «наслаждаться, как данным взаймы на время»; 'Mets-toi d'accord avec toi-même' (be at one with yourself) becomes «Установи внутреннее согласие»; 'aux puissances générales' (to the general powers) becomes «вечным силам» (to the eternal powers). Ward has 'my law, my duty' where the French says 'ta loi, ton devoir' (thy law, thy duty), as the Russian does («твой закон, твой долг»). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 19 juillet 1858 (7th ed., Geneva 1897, t. I, p. 137); Ward's translation, July 18, 1858.

Two sentences from a night's musing at the window, and the couplet that follows them in the Journal, translated closely. Amiel gives the couplet without naming its author; Ward leaves it in French. Small changes: 'tourments d'esprit' (torments of mind) become «нравственных мучений» (moral torments); the couplet's 'pour l'âme' (for the soul) and 'enfant' (child) are dropped, and «Но ведь» (but surely) is added before it. The French edition dates the entry 19 July, Ward 18 July. Tolstoy printed the thought again in На каждый день, word for word. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 octobre 1853 (7th ed., Geneva 1897, t. I, pp. 91–92); Ward's translation, October 27, 1853.

One paragraph of the entry for 27 October 1853, whole and translated closely, with one phrase changed: the truths that have become ourselves are 'réellement notre vie, c'est-à-dire plus que notre propriété' (really our life, that is, more than our property), and in the Russian «действительную нашу жизнь, т. е. наше истинное «я»» (our real life, that is, our true self). 'Plus profondément que la conscience il y a l'être' (deeper than consciousness there is being) is set in italics in the Russian. The 1897 text prints a stray » after 'conscience' (an OCR slip), so that sentence is not quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 16 décembre 1868 (5th ed., Geneva 1887, t. II, p. 39); Ward's translation, December 16, 1868.

The last sentences of the entry for 16 December 1868, written while Amiel waited for news of his dying friend Charles Heim; translated closely. Two words change: 'démonstratifs' (demonstrative, showing our love) becomes «внимательными» (attentive), and 'la sombre traversée' (the dark crossing) becomes «в этом коротком переезде» (on this short crossing). Ward adds 'be swift to love' to Amiel's 'Hâtons-nous d'être bons' (let us hasten to be kind); the Russian follows the French («Поспешим же быть добрыми»). Tolstoy printed the thought again in На каждый день, word for word, signed 'after Amiel'. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 17 décembre 1856 (7th ed., Geneva 1897, t. I, p. 119); Ward's translation, December 17, 1856.

One of the detached maxims in the entry for 17 December 1856, translated closely. 'L'intérêt personnel' (self-interest) becomes «Стремление к личному благу» (the striving for one's personal good); 'l'humanité ne commence dans l'homme qu'avec le désintéressement' (humanity begins in man only with disinterestedness) becomes «человеческая жизнь начинается только с отречением от него» (human life begins only with the renunciation of it). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1894; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 17 décembre 1854 (7th ed., Geneva 1897, t. I, p. 94); Ward's translation, December 17, 1854.

One sentence of the entry for 17 December 1854, translated closely. Amiel's turn on 'goût' and 'mérite', 'trouver du goût à qui nous trouve du mérite' (to find taste in whoever finds merit in us), becomes «находить приятными тех, кто нас одобряет» (to find agreeable those who approve of us). The sentence that follows it in the Journal ('Soyons vrais, là est le secret de l'éloquence et de la vertu') is printed in the Circle elsewhere, signed «Амиель». Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 28 décembre 1880 (5th ed., Geneva 1887, t. II, p. 312).

Three sentences of the entry for 28 December 1880, translated closely. 'Le signe tardif des activités invisibles' (the late sign of invisible activities) becomes «позднее проявление невидимых сил» (the late manifestation of invisible forces). Mrs. Humphry Ward's English selection leaves the passage out, and no other public-domain English was found. Tolstoy reworked the image, unsigned, in На каждый день (April 26): as the cannonball has left before we hear the shot, the evil of worldly deeds is seen long after the thoughts that caused it. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 10 avril 1881, «(Même jour.)» (5th ed., Geneva 1887, t. II, p. 334); Ward's translation, April 10, 1881, «Later».

The second note of 10 April 1881, without its opening exclamation, 'Comme les désirs trompent!' (how desires deceive!). The rest is translated closely; 'nous briser' (to break us) is «сокрушает нас» (crushes us). Amiel's last sentence, «Toutes choses tournent à son bien» (all things turn to his good), is in quotation marks in the Journal, after Romans 8:28; the Circle prints it without them. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 9 août 1877 (5th ed., Geneva 1887, t. II, pp. 238–239); Ward's translation, dated August 11, 1877.

The second half of the entry for 9 August 1877 (on Darwinism and justice), translated closely to the last sentence, which is left out: 'La gloutonnerie avide est le point de départ, la générosité intelligente le point d'arrivée' (greedy gluttony is the starting point, intelligent generosity the goal). In the last sentence kept, 'ascension de l'être vers la vie, vers le bonheur, vers la justice, vers la sagesse' (the ascent of being toward life, happiness, justice, wisdom) becomes «приближение людей к благу, к справедливости, к мудрости» (the approach of people to the good, to justice, to wisdom): life drops out and happiness becomes «благо». Smaller changes: the cold, night, and weight 'qui s'imposent' (which impose themselves) become things «которые должны быть переносимы» (which must be borne); 'la mécanique' (machinery) becomes «рычага» (a lever). The Circle's «может быть правым» (can be right[eous]) stands for 'n'a de droit' (has right); На каждый день, which repeats the thought, reads «правом» (a right). Ward dates the entry August 11; the French editions, 9 August. The 1897 edition's scan misreads 'droit', so the 1887 edition is quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 13 décembre 1859 (7th ed., Geneva 1897, t. I, p. 145); Ward's translation, December 13, 1859.

A one-line maxim in the entry for 13 December 1859, after a portrait of Ernest Naville, translated word for word: 'grandit' (grows) is «увеличивается». Ward adds 'real' to 'need'. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 janvier 1868 (Geneva: Georg, 1887, t. II, pp. 14–15); Ward's translation, January 26, 1868.

The whole entry for 26 January 1868, kept close through its first two paragraphs and changed at its end. Tolstoy leaves out Amiel's sentence on fatherhood and motherhood ('Sans la paternité, sans la maternité, je crois que l'amour lui-même ne suffirait pas à empêcher des hommes immortels de s'entre-dévorer'), adds «Благословенна и смерть» (blessed too is death), which is not in Amiel, and turns the last sentence around: Amiel's 'Les anges n'ont pas besoin de la naissance et de la mort pour supporter la vie, parce que leur vie est céleste' (the angels need neither birth nor death to bear life, because their life is heavenly) becomes «Ангелы не могут нуждаться ни в рождении, ни в смерти для того, чтобы жить; но для людей необходимо, неизбежно и то и другое» (angels cannot need either birth or death in order to live; but for people both are necessary, inevitable). Smaller changes: 'entre les rudesses terrestres' (amid earthly harshness) is «среди жестокости земли» (amid the cruelty of the earth); 'la gangrène universelle du péché' (the universal gangrene of sin) is «всеобщего заражения грехом» (the universal infection of sin); 'la Providence générale' is «великого провидения» (great providence); 'Le peu de paradis que nous apercevons encore sur la terre est dû à sa présence' becomes «Только благодаря ему мы видим на земле частичку рая» (only thanks to it do we see a particle of paradise on earth). Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 11 décembre 1872 (Geneva: Georg, 1887, t. II, pp. 144–145); Ward's translation, December 11, 1872.

From the entry for 11 December 1872, shortened and changed; the signature «По Амиелю» (after Amiel) says so. Tolstoy leaves out the paragraph on madness, Amiel's 'juger le bon sens et la folie' and his advice to play one's part in 'le jeu de Maïa'. Amiel's wisdom is 'se prêter à l'illusion universelle' (to lend oneself to the universal illusion); Tolstoy's is «подчиняться всеобщей иллюзии» (to submit to it). 'Toute réalité n'est que le rêve d'un rêve' (all reality is but the dream of a dream) becomes «всё вещественное есть только сновидение в сновидении» (everything material is only a dream within a dream), and the mind that reaches this, 'l'esprit en tant que pensée', becomes «разум» (reason), which «неизбежно» (inevitably) leads there. Where Amiel names four ways out of the palace of dreams, 'la douleur', 'le sentiment de l'obligation', 'la douleur du péché', and 'l'amour', 'en un mot … l'ordre moral', Tolstoy keeps one: «Выводит нас из сферы волшебных сновидений только чувство долга, нравственные требования» (only the sense of duty, the moral demands, lead us out), and he adds «только» (only) to 'c'est la conscience' as well. 'L'engrenage terrible de la souffrance humaine et de la responsabilité humaine' (the terrible gearing of human suffering and human responsibility) is reduced to «сознание человеческой ответственности» (the consciousness of human responsibility). The last sentence, the alarm clock, the cockcrow, and the archangel, is kept close. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 octobre 1856 (7th ed., Geneva 1897, t. I, p. 114); Ward's translation, October 27, 1856.

The first two sentences of the entry for 27 October 1856, translated closely. 'Déchiffrée' (deciphered) becomes «понята» (understood), and 'ce drame' (this drama) gains a clause, «той драмы, которая происходит в нашей душе» (the drama that takes place in our soul). Amiel goes on to list the tears, griefs, and decisions that make up the secret; Tolstoy stops before them. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник; the Jubilee list of the Circle's sources names the 1901 printing), was not found online.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 décembre 1868 (7th ed., Geneva 1897, t. II, p. 41); Ward's translation, December 26, 1868.

Amiel's two sentences, with the end changed. Tolstoy joins Amiel's first two pairs, 'les amertumes en bénignité, le fiel des expériences humaines en mansuétude' (bitterness into benignity, the gall of human experience into gentleness), into one, «горечь жизненного опыта в благодушие» (the bitterness of life's experience into good nature), and makes Amiel's question, 'n'est-ce pas la sainte alchimie des belles âmes?' (is this not the holy alchemy of beautiful souls?), a statement, with «высоких душ» (lofty souls) for 'belles âmes'. «Чтобы оно представлялось людям естественным» (that it seem natural to people) follows 'qu'on la croie spontanée' (that it be thought spontaneous). Amiel's close, 'et que personne ne nous en sache gré' (and that no one give us credit for it), becomes «и чтобы нам не нужно было за это одобрение людей» (and that we should not need people's approval for it): in Amiel the change, once habitual, goes unthanked; in Tolstoy it needs no thanks. M. L. Tolstaya's Russian selection «Из дневника Амиеля» (Посредник, 1901), in the Jubilee list of the Circle's sources, was not seen.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 octobre 1875 (5th ed., Geneva 1887, t. II, p. 198); Ward's translation, October 26, 1875.

The entry's first paragraph, closely. 'Allons jusqu'au bout' (let us go to the end) becomes «Одним словом» (in a word); Amiel's three names, 'le fiat lux, la merveille initiale, la création' (the fiat lux, the initial marvel, the creation), become one phrase, «начальное чудо творения» (the initial miracle of creation); his close, 'mais qui assistent à son apparition sans comprendre d'où il est venu' (but which witness its appearance without understanding whence it came), becomes «которые сопутствуют его появлению. Само же появление остается непонятно» (which accompany its appearance. The appearance itself remains incomprehensible). Amiel's next paragraph (perhaps there are no true individuals, and so only one beginning) is left out. The scan prints 'fiât' for 'fiat'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 septembre 1852, Lancy, the entry's last paragraph and closing prayer (7th ed., Geneva 1897, t. I, p. 61); Ward's translation, September 27, 1852.

Amiel's paragraph and closing prayer, closely. 'Le point de vue religieux, d'une religion active et morale, spirituelle et profonde' (the religious point of view, of a religion active and moral, spiritual and profound) becomes «Только деятельное, нравственное, духовное, глубокое и религиозное сознание» (only an active, moral, spiritual, deep, and religious consciousness); 'Tous les biens sont donnés par-dessus' (all goods are given over and above) is «Все блага даются, кроме того» (all goods are given besides); 'Seigneur, prête ta force aux faibles de bonne volonté' (Lord, lend thy strength to the weak of good will) is «Боже, дай силы слабым, желающим доброго!» (God, give strength to the weak who wish for good). The heavenly voice is John 16:33, which Tolstoy gives in the Synodal words «мужайтесь … я победил мир» (related). Ward's English has 'righteousness' where Amiel wrote 'la sagesse' (wisdom), which Tolstoy keeps («мудрости»), and expands the prayer to 'weak in the flesh, but willing in the spirit'.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 23 janvier 1881 (7th ed., Geneva 1897, t. II, p. 319, its scan reading “2S janvier”); Ward's translation, January 23, 1881.

Amiel's four sentences, made general. Amiel, in his last illness and 'condamné à courte échéance' (condemned at short notice), writes that life feels no kinship with death, 'ne se sent aucune parenté avec la mort'; in Tolstoy life «не имеет ничего общего со смертью» (has nothing in common with death). Amiel's 'une sorte d'espérance machinale, instinctive, renaît toujours en nous pour offusquer la raison et faire douter de la sentence scientifique' (a sort of mechanical, instinctive hope is always reborn in us to cloud reason and cast doubt on the scientific verdict, his doctors' sentence on him) becomes «никогда не оставляет нас смутная надежда, затемняющая разум и заставляющая сомневаться в верности нашего знания о неизбежности смерти» (a vague hope never leaves us, darkening reason and making us doubt the truth of our knowledge that death is inevitable). The parrot's 'Cela, cela ne sera rien' (that, that will be nothing) is «Это, это ничего!» (this, this is nothing). In На каждый день (29 February, no. 4) Tolstoy kept Amiel's 'renaît toujours' closer, «всегда и возрождается в нас неосмысленная надежда» (a senseless hope is always reborn in us) (tolstoy).

The words shown were found, word for word, in the saved source text. Fragments d’un journal intime, Journal entry of 17 December 1854; Fragments d’un journal intime, 7th ed. (Genève: Georg, 1897), t. I, p. 94.

Confirmed as Amiel: a one-sentence fragment closing the entry of 17 December 1854, rendered word for word.

The words shown were found, word for word, in the saved source text. Fragments d’un journal intime, Journal entry of 1 March 1869; Fragments d’un journal intime, 7th ed. (Genève: Georg, 1897), t. II, pp. 44–46; Ward's translation, March 1, 1869.

Condensed and changed. Tolstoy drops objectivity ("impartiality and objectivity are as rare as justice, of which they are but two forms"); Amiel's "convenient illusions" become self-deceptions for self-justification; for "self-interest is the principle of the common philosophy, or truth is made for us and not we for truth" Tolstoy puts that people of worldly philosophy treat truth as something that may or may not be admitted into life. He leaves out the humiliating fact the majority will not admit, and the sentences on humanity persecuting those who disturbed its peace and improving only against its will, and he makes "sacrifice" self-sacrifice.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1860 (the undated fragment after the entry of 27 mai 1860); Ward's translation, after May 22, 1860.

A close translation. Tolstoy renders Satan as «дьявол» and le Malin as «лукавый»; nothing else changed. His source was probably M. L. Tolstaya's Russian selection (1901) or the Geneva 1887 French edition, both in the vol. 42 source list.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, end of 1874, the fragment just before the entry of 2 janvier 1875 (Hyères).

Close. Tolstoy folds «le perfectionnement moral» into «улучшения своего существа» and turns «manquer la vie» (to miss life) into «не исполнить призвания своей жизни» (to fail the calling of one's life), a slight shift toward his own vocabulary.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 11 janvier 1867 (Genève).

The middle of the 11 January 1867 entry, nearly word for word; Tolstoy drops the opening (the drops of life falling into eternity, the Horace epigraph) and the continuation on the religion of love. He renders «pourvu que le monde soit l'œuvre du Bien» as «лишь бы мир был произведением блага». Ward's English has 'Eternity' where Amiel wrote «l'abîme»; Tolstoy follows the French («бездна»).

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 9 septembre 1880; Ward's translation, September 9, 1880.

A close translation of the French, sentence by sentence. «Force figurative» becomes «производительная сила», «redevenir virtuel» «возвратиться к своей потенциальности»; Amiel's single closing sentence is split in two («Умереть значит не уничтожиться…»). Tolstoy follows the French, not Ward, whose English paraphrases the last sentence.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1er octobre 1849; Ward's translation, October 1, 1849.

Close. Tolstoy turns 'each enters into God as far as God enters into him' into 'man partakes of God as far as God already lives in him', drops Amiel's hedge «je crois», and adds «мистический поэт 17 века» from the editors' footnote on Angelus Silesius. The saying itself is Meister Eckhart's, not Angelus Silesius's; Amiel misremembered it (his «je crois»). The attribution to Amiel is right.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 27 janvier 1869; Ward's translation, January 27, 1869.

Two sentences from the 27 January 1869 entry, joined; Tolstoy leaves out what lies between (the punctum saliens of pure religion, great geniuses as God's messengers, 'what is passing is the arbitrary, the miraculous'). The 'all-powerful dramatist we call God' becomes simply 'history guided by God'. The same Russian, almost word for word, was printed with «Одумайтесь!» in 1904.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 octobre 1870; Ward's translation, October 26, 1870.

A continuous stretch of the 26 October 1870 entry, translated closely. Small changes: «la société» becomes 'social life'; Amiel's list (letters, arts, luxury, industry, rhetoric, the gendarme, the customs officer) gains 'sciences'; «le sous-sol … la moralité moyenne des masses et la pratique suffisante du bien» becomes 'only the morality of the masses is the firm foundation'; 'duty is what upholds everything' becomes 'its cornerstone is duty'. Amiel's ten righteous men (Genesis 18) become nine («Девять праведников»), an error in Tolstoy's text.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 5 mai 1860; Ward's translation, May 5, 1860.

Word for word, from the entry on growing old ('to grow old is harder than to die'); «l'éclat des facultés» is shortened to «блеск».

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 6 janvier 1853; Ward's translation, January 6, 1853.

The end of the 6 January 1853 entry on mothers and children. Tolstoy leaves out the sentences between (the child as diplomat and as magnifying mirror). Amiel's 'manner of being, not manner of speaking' becomes 'way of acting, not spoken instruction'; the parents' words and punishments, which Amiel calls 'only a comedy and a thunderclap', become 'mere accidents' («случайности»); «leur culte» becomes «вера их».

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 16 novembre 1864; Ward's translation, November 16, 1864.

A continuous stretch, translated closely, ending before 'God permits them so as not to be alone'. One shift: what is 'simultaneous in the idea' becomes what is 'timeless, in the idea' («вневременно»).