MenciusМэн-цзы
3 passagesотрывков: 3
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
4. Жалостливый не бывает богат; богатый — наверное не жалостлив.
4. A tender-hearted man is never rich; a rich man is surely not tender-hearted.
From Ming hian dsi · close to the original (more).
What Tolstoy read · Julius Klaproth, Chrestomathie mandchou, ou Recueil de textes mandchouMING HIAN DSI, OU COLLECTION DE PROVERBES ET DE MAXIMES, TRADUITS DU CHINOIS EN MANDCHOU.
Le compatissant ne sera jamais riche, et le riche jamais compatissant.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ming hian dsi (Mingxian ji), a collection of Chinese proverbs and maxims, in its Manchu translation, no. 72; Klaproth, Chrestomathie mandchou (Paris, 1828), Traduction, p. 200 (Manchu text, pp. 5-23).
Klaproth's French, closely: no. 72 of the Ming hian dsi (名賢集, 'Collection of famous sages'), a Chinese collection of proverbs and maxims in its Manchu translation, which Julius Klaproth printed in Manchu with a French version in his Chrestomathie mandchou (Paris, 1828): «Le compatissant ne sera jamais riche, et le riche jamais compatissant» (the compassionate man will never be rich, and the rich man never compassionate). Tolstoy's «Жалостливый не бывает богат» (the compassionate man is not rich) follows the first half; in the second, «наверное не жалостлив» (is surely not compassionate) stands for «jamais compatissant» (never compassionate). The French translates Klaproth's Manchu, which translates the Chinese line 為仁不富矣，為富不仁矣 ('who practises benevolence will not be rich; who seeks riches will not be benevolent'). It is the saying of Yang Hu that Mencius quotes (Mencius III.A.3: 陽虎曰：『為富不仁矣；為仁不富矣。』), with its two halves in the other order. The collection's lines just before it on Wikisource are Klaproth's nos. 70 and 71 (地有三江水，人無四海心; 有錢便使用，死后一場空, «Si tu as de l'argent emploie-le; car après la mort tout tombe dans le néant»). October's «Манчжурская пословица» (10-21.1) is no. 51 of the same collection, which places this one. Whether Tolstoy read Klaproth himself or a book that copied him was not found. Legge translated Mencius (The Chinese Classics, vol. II, 1861), but no saved text of his III.A.3 was reached, so no English is given. Found 2026-10-29 while tracing October 21.
3. Человек отличается от животных лишь своим разумом. Иные развивают его, но многие пренебрегают им: точно как будто хотят отречься от того, что отличает их от скотов.
3. Man differs from the animals only in his reason. Some develop it, but many neglect it: just as though they wanted to renounce what distinguishes them from the beasts.
From Mencius · reworded by Tolstoy (more).
What changedPauthier’s note, “C’est la raison naturelle,” it is natural reason, is written into the text, so man differs from the animals “only in his reason,” where Mencius has a thing “but small”; “the mass of men” and “superior men” become “many” and “some.”
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Ce en quoi les hommes diffèrent des bêtes brutes est une chose bien peu considérable[6]; la foule vulgaire la perd bientôt; les hommes supérieurs la conservent soigneusement.
[6] C'est la raison naturelle. (_Commentaire._)
Source text: gutenberg.orgIn English · James Legge, 1875XIX. 1. Mencius said, "That whereby man differs from …
… the animals is but small. The mass of men cast it away, while superior men preserve it.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Mencius (Mengzi), IV.ii.19 (Li Lou II; Pauthier, Meng-tseu IV, ch. II, 19).
Mencius IV.ii.19, through Pauthier's French and his note, reworded. Pauthier: 'Ce en quoi les hommes diffèrent des bêtes brutes est une chose bien peu considérable; la foule vulgaire la perd bientôt; les hommes supérieurs la conservent soigneusement' (that in which men differ from brute beasts is a very small thing; the common crowd soon loses it; superior men keep it carefully), with the note 'C'est la raison naturelle' (it is natural reason). Tolstoy writes the note into the text and drops 'a very small thing': «Человек отличается от животных лишь своим разумом» (man differs from the animals only by his reason). The crowd that loses it and the superior men who keep it become «Иные развивают его, но многие пренебрегают им» (some develop it, but many neglect it), and the casting away (Chinese 去之; Legge: 'The mass of men cast it away') becomes «точно как будто хотят отречься от того, что отличает их от скотов» (as though they wished to renounce what distinguishes them from the beasts). The Chinese 幾希 ('very little') names no faculty. Conway's Hitopadesa (no. CCXLI) says 'reason alone is a man's superior distinction', but has nothing of the many who neglect it. Not in Thoughts of Wise Men (1903). «Восточная мудрость» is Mencius.
3. Во всех людях есть чувство милосердия, стыда и ненависти к пороку. Каждый может посредством самовоспитания возрастить эти чувства или дать им завянуть. Чувства эти составляют часть самого человека, так же как и члены его тела. И чувства эти так же, как и члены тела, могут быть воспитаны. На горе Никоншау растут прекрасные деревья. Когда их стволы срезаны, вырастают постоянно новые побеги; если пустить по ним скотину, то гора сделается голой. Оголение горы не свойственно ей. Так же и развращение души: если мы допустим низкие страсти поедать благородные побеги милосердия, стыда, ненависти к пороку в нашем сердце, разве мы скажем вследствие этого, что всех этих чувств нет в сердце человека? Знать закон неба — значит развивать высшие свойства нашей природы.
3. In all men there is a feeling of mercy, of shame, and of hatred of vice. Each can, by educating himself, make these feelings grow or let them wither. These feelings are part of man himself, just as the limbs of his body are. And these feelings, like the limbs of the body, can be trained. On Mount Nikonshau beautiful trees grow. When their trunks are cut down, new shoots keep springing up; if cattle are let in to graze on them, the mountain becomes bare. Bareness is not natural to the mountain. So too with the corruption of the soul: if we let base passions devour the noble shoots of mercy, shame and hatred of vice in our heart, shall we say on that account that none of these feelings are in the heart of man? To know the law of heaven is to develop the higher qualities of our nature.
From Mencius · joined by Tolstoy from several places (more).
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Les hommes ont en eux-mêmes ces quatre principes, comme ils ont quatre membres.
8. MENG-TSEU dit: Les arbres du mont Nieou-chan[7] étaient beaux.
Mais les bœufs et les moutons y sont venus paître et les ont endommagés. C'est pourquoi la montagne est aussi nue et aussi dépouillée qu'on la voit maintenant.
Cet état de la montagne est-il son état naturel?
1. MENG-TSEU dit: Celui qui développe toutes les facultés de son principe pensant connaît sa nature rationnelle; une fois que l'on connaît sa nature rationnelle, alors on connaît le ciel[1].
Source text: gutenberg.orgOriginal · Classical Chinese牛山之木嘗美矣。以其郊於大國也，斧斤伐之，可以為美乎？是其日夜之所息，雨露之所潤，非無萌蘗之生焉，牛羊又從而牧之，是以若彼濯濯也。
人見其濯濯也，以為未嘗有材焉，此豈山之性也哉？雖存乎人者，豈無仁義之心哉？
Source text: zh.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Mencius, II.A.6 (four sentiments as four limbs) + VI.A.8 (Ox Mountain) + VII.A.1 (knowing Heaven).
Joined from three chapters. 'Никоншау' is Pauthier's 'Nieou-chan' (Ox Mountain) misread, which points to Pauthier as the source. Tolstoy names three of the four sentiments (compassion, shame, hatred of vice; Pauthier's 'honte' and 'aversion'), compresses the Ox Mountain parable (axes, regrowth, grazing cattle) and makes the passions 'eat' the shoots; the closing 'to know the law of Heaven is to develop the higher properties of our nature' reverses VII.A.1 ('he who develops his mind knows his nature; knowing his nature, he knows Heaven'). No public-domain English translation was consulted.
Translation note. “Mount Nikonshau” keeps Tolstoy’s transliteration; Mencius (6A:8) names Ox Mountain (Niushan).