Lao-TzuЛао-цзы

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 27.

Close to Carus: 'the good man is the bad man's instructor, while the bad man is the good man's capital; he who does not esteem his instructor, and he who does not love his capital, although he may be prudent, is greatly disconcerted'. Tolstoy turns 'capital' (資, also 'resource') into 'what the good man must work on', as Conway's anthology has it ('the material for the good men to work upon'), and 'greatly disconcerted' (大迷, 'greatly astray') into 'errs'. Legge reads the chapter differently (the skilled man as master, the unskilled as his helper). The 1903 text has 'material'; the Circle rewords it.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 59.

The first four sentences of Carus's chapter, in order: 'there is nothing like moderation; it must be an early habit; if it is an early habit, it will be richly accumulated virtue; if one has richly accumulated virtue, there is nothing that cannot be overcome'. Tolstoy replaces 'in governing the people and in attending to heaven' with 'for attaining holiness', renders moderation (嗇, sparingness) as 'abstinence', and in the Circle changes the 1903 'it acquires many virtues' to 'it establishes one in virtue'. The rest of the chapter (possessing the country, deep roots) is dropped.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 49.

The opening of chapter 49. 'A fixed heart' and 'the hundred families' hearts he makes his heart' follow Carus ('He adapts his heart to the hearts of all people'); the third sentence follows Julien's form ('the virtuous he treats as a virtuous man, the one who is not virtuous he also treats as a virtuous man'), where the Chinese and Carus have 'I'. Tolstoy changes the point: the vicious man is treated 'as a man capable of virtue'. The lines on sincerity and the sage's anxious care are dropped. Not in the 1903 anthology. 'Eastern wisdom' is Lao-Tzu.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 7.

The first paragraph follows Carus ('Heaven endures and earth is lasting ... because they do not live for themselves. On that account can they endure'). In the second, Carus's 'he surrenders his person and his person is preserved ... he seeks not his own; for that reason he can accomplish his own' was kept in 1903 ('renounces himself and so is saved'); the Circle rewrites it as 'renounces himself and so becomes eternal, and becoming eternal he becomes mighty and accomplishes all he needs', drawing the sage into the eternity of heaven and earth. 'Puts his person behind and his person comes to the front' is dropped in both.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 38.

Chapter 38 to 'the beginning of disorder', in Carus's order and terms (propriety 'enforces its rules', its rules 'the semblance' of faith). Tolstoy writes 'true' and 'untrue' virtue for Carus's 'superior' and 'inferior', and expands the chapter's second sentence into a pair for each of virtue, benevolence ('добродушие'), justice, and propriety, each 'not trying to show itself'; the Chinese has only 無為/為之 ('without doing'/'doing'). Carus's 'loyalty and faith' becomes 'правды'. Thoughts of Wise Men (1903) has an earlier, closer version ('высшей'/'низшей').

The words shown were found, word for word, in the saved source text. Daodejing, ch. 53 and ch. 70–71.

The first two sentences follow Carus's ch. 53 ('ever so little knowledge', 'the great Reason', 'assertion' as 'самомнение'). The third replaces ch. 53's 'people are fond of by-paths', which Thoughts of Wise Men (1903) kept, with a free summary of ch. 70 ('no one can understand') and ch. 71 (thinking one knows what one does not). 'Высший разум очень прост' is Carus's 'The great Reason is very plain'.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 31.

From Carus: 'unblest' is 'неблагословенное', 'does not rely on them' is 'не полагается на него'. Tolstoy turns Carus's 'he who has Reason' into 'разумный человек', and 'He conquers but rejoices not' into 'Он побеждает, но не оружием', a change of sense. The ritual of left and right and the mourning for the slain are left out.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 8 (with a commentator's note in Julien) and ch. 78.

The dam and the square and round vessels are a Chinese commentator's gloss on ch. 8, printed in Julien's notes (and again in a note to ch. 78); Lao-Tzu's text has only 'the highest good is like water'. The last sentence ('so yielding, it is the most needed and the strongest') draws on ch. 78. Thoughts of Wise Men (1903) has the same passage, signed Лао-Тсе. Whether Tolstoy took the gloss from Julien or from a later book quoting it is not established.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 1.

Carus's first sentence, word for word. In the second, Carus's 'name' (名), which Thoughts of Wise Men (1903) kept as 'имя', becomes 'существо': 'Существо, которое можно назвать, не есть вечное существо'.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 25.

From Carus's ch. 25 ('all-containing', 'calm', 'incorporeal', 'its character is defined as Reason'). Tolstoy adds 'любовью' to its names, says it 'не имеет имени', and replaces Carus's 'precedes the existence of heaven and earth' with 'без которого не было бы ни неба, ни земли'. 'Оно самое отдаленное и оно самое близкое' condenses Carus's 'The Distant I call the Returning'.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 81.

Carus's three pairs, close, with the first pair moved to the end.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 41.

Carus's chapter 41, through Tolstoy's own version in Thoughts of Wise Men (1903), 6 May, which keeps close to Carus («Когда высший ученый услышит о разуме, он будет пытаться осуществить его»). For the Circle Tolstoy turns Carus's 'hears of Reason' into «поймет требования разума» (understands the demands of reason) and then «услышит о требованиях разума», and 'superior scholar' into «истинный ученый»: Carus's Reason, his word for the Tao, becomes the demands of reason. 'Sometimes keep it and sometimes lose it' becomes «временами будет удовлетворять им, временами осуществляя, временами же не осуществляя их». The last sentence stays: 'Were it not thus ridiculed, it would as Reason be insufficient', «Если бы над разумом не глумились, разум не был бы разумом».

The words shown were found, word for word, in the saved source text. Daodejing, ch. 12.

Carus's English, word for word as in Tolstoy's Thoughts of Wise Men (1903), 10 March. The Chinese says the sage acts 'for the belly, not for the eye' (為腹不為目): Carus renders belly and eye as 'the inner' and 'the outer' (his note: the word means both stomach and soul), and Tolstoy keeps his reading.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 66.

Carus's English, through Tolstoy's 1903 version (Thoughts of Wise Men, 15 September; his own translation from Carus, Jubilee vol. 40), reworked. Carus's 'rivers and oceans can of the hundred valleys be kings' becomes «реки и моря властвуют над теми долинами, по которым текут» (rule over the valleys they flow through), the flowing Tolstoy's own. 'Must in his words keep underneath them' (Chinese 以言下之, 'by his words places himself below them') becomes «должен стать ниже его» (must become lower than them): 1903 had «в своих речах» (in his words), and the Circle drops it. 'He is ahead, but the people suffer no harm' gains «народ не видит этого» (the people do not see it). The last two sentences change places and become cause and effect: Carus's 'Therefore the world rejoices in exalting him without tiring. Because he strives not, no one in the world will strive with him' (1903 in the same order) becomes «Он не спорит ни с кем, никто в мире не спорит с ним. От этого-то мир не переставая и восхваляет его» (from this the world unceasingly praises him). In the Chinese the world's delight in pushing the sage forward (樂推) follows from his lowliness, and his not striving (以其不爭) explains only why no one strives with him.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 63.

Tolstoy's 1903 version (Thoughts of Wise Men, 23 June), his own from Carus's English as May found for chapter 66 (5-8.4), repeated in the Circle. Carus: 'Requite hatred with goodness. Contemplate a difficulty when it is easy. Manage a great thing when it is small. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small.' Close; 'necessarily' is dropped, and the opening of the chapter ('Assert non-assertion …') and its close are left out. The Chinese 報怨以德 says 'repay resentment with virtue' (Legge: 'recompense injury with kindness').

The words shown were found, word for word, in the saved source text. Daodejing, ch. 33.

Tolstoy's 1903 version (Thoughts of Wise Men, 26 November), from Carus, repeated in the Circle. The first two sentences are close to Carus: 'One who knows others is clever, but one who knows himself is enlightened. One who conquers others is powerful, but one who conquers himself is mighty.' The middle of the chapter (knowing sufficiency, perseverance, keeping one's place) is left out, and the last sentence is changed: Carus's 'One who may die but will not perish, has life everlasting' (Chinese 死而不亡者壽, 'who dies but does not perish is long-lived') becomes «Тот же, кто, умирая, знает, что он не уничтожается, — вечен» (he who, dying, knows that he is not destroyed is eternal). Not perishing becomes knowing that one does not perish.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 52.

«По Лао-Тсе» (after Lao-Tzu): chapter 52 recast. Tolstoy's 1903 version (Thoughts of Wise Men, 24 November) follows Carus: 'When the world takes its beginning, Reason becomes the world's mother. When he who knows his mother, knows in turn that he is her child … he is not in danger. When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble.' For the Circle Tolstoy drops the mother and the child and the closing of the mouth, and puts the spirit in their place: «Тот, кто знает, что основа жизни его — дух, вне всякой опасности» (he who knows that the basis of his life is spirit is beyond all danger). The shutting of the gates stays: «Затворяя врата своих чувств в конце жизни, он не испытывает никакого беспокойства» (shutting the gates of his senses at the end of life, he feels no unrest). 'In the end of life' is Carus's reading of 終身, which Legge renders 'all his life'.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 9, its first two lines.

Two lines of chapter 9, turned into their opposite through Tolstoy's 1903 version (Thoughts of Wise Men, 4 August), with a sentence added. Lao-Tzu warns against fullness and sharpness: Carus, 'Holding and keeping full, had that not better be left alone? Handling and keeping sharp, can that wear long?'; Legge, 'It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.' The 1903 version makes them two rules of care: «Чтобы не пролить полный сосуд, нужно внимательно держать его прямо. Чтобы лезвие было остро, нужно постоянно точить его» (so as not to spill a full vessel one must hold it carefully upright; for a blade to be sharp one must keep sharpening it). The Circle keeps these and adds «То же и с твоей душой, если ты ищешь истинного блага» (so it is with your soul, if you seek the true good). Neither Carus nor Julien's French, which Tolstoy used with Popov in 1893 (Jubilee vol. 40 commentary), reads the lines as rules of care; which reading lay behind the 1903 version was not found.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 68.

Carus's English of chapter 68, through Tolstoy's 1903 version (Thoughts of Wise Men, 6 September), cut to its last lines. Carus: 'He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly. This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven—since olden times the highest.' The 1903 text keeps the warrior and the fighter; the Circle begins at the employer of men. In both, Carus's 'the virtue of not-striving' (不爭之德, the virtue of not contending) is «добродетелью непротивления» (the virtue of non-resistance), Tolstoy's own term for his teaching; 'utilising men's ability' and 'since olden times the highest' are left out. The Chinese: 'he who uses men well puts himself below them; this is called the virtue of not contending, this is called using the strength of men, this is called matching Heaven, the utmost of antiquity.'

The words shown were found, word for word, in the saved source text. Daodejing, ch. 47 (Carus: 'Viewing the Distant').

Daodejing 47 in Tolstoy's own Russian from Carus's English (1898), printed in Thoughts of Wise Men (1903), 20 November; the Jubilee vol. 40 commentary says the Lao-Tzu translations in that book are Tolstoy's. The 1903 version follows Carus: 'Without passing out of the gate the world's course I prognosticate. Without peeping through the window the heavenly Reason I contemplate. The further one goes, the less one knows. Therefore the holy man does not travel, and yet he has knowledge. He does not see the things, and yet he defines them. He does not labor, and yet he completes.' For the Circle Tolstoy changes what the sage knows and how: «мудрец знает, что будет, созерцая небесный разум» (the sage knows what will be, contemplating the heavenly reason; Carus 'the world's course I prognosticate … the heavenly Reason I contemplate') becomes «разумный человек знает то, что ему нужно знать, сознавая в себе небесный разум» (the reasonable man knows what he needs to know, being conscious of the heavenly reason in himself), and «святой человек» (the holy man; Carus 'the holy man', 聖人) becomes «разумный человек» again. Foresight of the world's course becomes the knowledge a person needs, and contemplation of Heaven's Way becomes awareness of reason within. The Chinese says 不出戶，知天下；不闚牖，見天道 ('without going out of the door, one knows all under heaven; without looking through the window, one sees the Way of Heaven'). «Совершает великое» (accomplishes great things) for 不為而成 ('without acting, he completes'; Carus 'he completes') was already in 1903.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 49 (Carus: 'Trust in Virtue').

Daodejing 49 in Tolstoy's own Russian from Carus's English (1898), as Thoughts of Wise Men (1903) prints it on the same day, 21 October; the Circle changes one pair of words. 1903 and the Circle against Carus: 'The holy man possesses not a fixed heart. The hundred families' hearts he makes his heart' becomes «Святой человек не имеет своих чувств. Чувства народа становятся его чувствами» (the holy man has no feelings of his own; the people's feelings become his feelings); Carus's first person ('The good I meet with goodness') becomes the third, and his reasons ('for virtue is good [throughout]', 'for virtue is faithful [throughout]') are left out; 'dwells in the world anxious, very anxious in his dealings with the world' becomes «живя в мире, озабочен своими отношениями к людям» (living in the world, is concerned about his relations with people); 'He universalises his heart' becomes «Он чувствует за всех людей» (he feels for all people); and the last sentence, 'The holy man treats them all as children', is dropped. For the Circle Tolstoy made 1903's «Верных … неверных» (the faithful … the unfaithful), Carus's 'the faithful … the faithless', into «Верующих … неверующих» (believers … unbelievers): trustworthiness becomes religious belief. The Chinese 信者，吾信之；不信者，吾亦信之 means 'the trustworthy I trust; the untrustworthy I also trust' (Legge: 'To those who are sincere (with me), I am sincere'). Tolstoy's selection «Изречения Лао-Тзе» (1910), no. 15, in the same volume, gives the passage otherwise: «С честным он обращается честно, с нечестным он обращается тоже честно» (he deals honestly with the honest, and honestly with the dishonest too).

The words shown were found, word for word, in the saved source text. Daodejing, ch. 17, its opening (Carus: 'Simplicity in Habits').

The opening of Daodejing 17 in Carus's English (1898), closely. Thoughts of Wise Men (1903), 20 December, prints it in Tolstoy's Russian with Carus's degrees named a step too high: «Там, где властвуют мудрецы» (where sages rule) for 'Where there are lesser sages', and «меньшие мудрецы» (lesser sages) for the first 'still lesser ones'. The Circle gives Carus's names: «невеликие мудрецы» (lesser sages), then «еще меньшие мудрецы» (still lesser sages), then «еще меньшие» (still lesser). Carus reads the chapter as about sages in power; the Chinese ranks rulers: 太上，下知有之；其次，親而譽之；其次，畏之；其次，侮之 ('the highest: those below know that they exist; the next, they love and praise them; the next, they fear them; the next, they despise them'). Carus's 'do not notice their existence', like Legge's 'did not know that there were (their rulers)', answers the reading 不知有之 ('do not know that they exist'); the Wang Bi text saved here has 下知有之. The chapter's line on faith, which follows, is the Circle's 12-13.6.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 24.

Close to the whole chapter. Tolstoy drops 'he who stretches his legs does not walk', renders Tao as 'разум' (reason: 'before the court of reason'), and ends 'he who has reason does not rely on himself' for 'those who have the Tao do not dwell in them'. The 'reason' rendering for Tao is Tolstoy's own (cf. his 1910 Lao-Tzu selection); his wording suggests a French/German intermediary (Julien or Strauss), not checked.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 76.

The whole chapter, faithfully. 'He who is strong of hand will not conquer' answers to 兵強則不勝 ('strong weapons/forces do not conquer'); 'when a tree has become strong it is doomed to death' to the obscure 木強則兵.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 48.

Only the opening of ch. 48 is Lao-Tzu's. Tolstoy turns 'Tao' into 'virtue', makes the increase and decrease a matter of standing 'in the eyes of people', reads 無為 ('non-action') as 'complete humility', and replaces 'there is nothing he does not do' with 'he becomes quite free and, against his will, a teacher of people'; the last section (winning the empire) is dropped.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 64 (first half).

Signed 'after Lao-Tzu'. The first half of ch. 64 is followed closely (the 'heap of earth' becomes 'small bricks', 'a thousand li' 'a thousand versts'); the closing 'Be attentive to your thoughts: they are the beginning of deeds' is Tolstoy's own moral, not in the chapter.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 78.

First half of ch. 78, faithful; the sage's saying about bearing the reproach of the state is dropped.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 43.

Ch. 43 condensed: 'what has no substance enters where there is no crevice' is dropped, and 無為 ('non-action') becomes 'humility', 'teaching without words' becomes 'silence'.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 16.

Translated from Carus: 'Now they bloom in bloom, but each one homeward returneth to its root. Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal ... Thus the decay of the body implies no danger.' Tolstoy renders Carus's 'return according to destiny' (復命) as 'accord with nature' and keeps his last sentence word for word; the middle of the chapter (knowing the eternal is enlightenment, comprehensive, royal, heavenly, Reason) is dropped. The same text is repeated on December 24 (12-24.7).

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 17 (the same line closes ch. 23).

The line 信不足焉，有不信焉 ('where faith is insufficient, there is no faith [in return]'), in ch. 17 said of rulers and the people, and repeated at the end of ch. 23. Tolstoy's 'cannot awaken faith in others' follows that sense; Carus has 'you will receive no faith' (17) and 'shall not find faith' (23). Faithful to the line; the context is dropped.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 81.

Word for word Carus's 'The wise are not learned; the learned are not wise' (Chinese: 'those who know are not broadly learned; the broadly learned do not know'). The rest of ch. 81 is not used.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 16.

Word for word the same as December 7 (12-7.6): ch. 16 by way of Carus, condensed. Tolstoy printed the thought twice in the month.