Thomas à KempisФома Кемпийский
7 passagesотрывков: 7
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.
2. У всякого свое бремя, свои недостатки: никому нельзя обойтись без помощи других; а потому мы должны помогать друг другу утешением, советами и взаимными предостережениями.
2. Everyone has his own burden, his own failings: no one can manage without the help of others; and so we must help one another with consolation, counsel, and mutual warnings.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · shortened by Tolstoy (more).
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству», …У всякого своё бремя, свои недостатки; никому нельзя обойтись без помощи других; а потому мы должны помогать друг другу утешением, советами, и взаимными предостережениями.
Мысли сии были заимствованы нами из писаний Святых Отцов и других древних и новейших писателей, которых назвать по имени мы не нашли необходимым.
Source text: azbyka.ruOriginal · LatinNunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere.
Source text: la.wikisource.orgIn English · William Benham, 1874But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow: Общество распространения полезных книг; 1872 printing found, Tolstoy used the 3rd edition, 1879), Imitation I.16.4; the anthology § II.11.
Tolstoy copies the anthology word for word (a colon for its first semicolon, one comma dropped). The anthology's sentence is a free rendering of Imitation of Christ I.16.4: "none without defect, none without a burden" becomes "everyone has his burden, his failings"; "none sufficient of himself" becomes "no one can do without the help of others"; "to comfort, help and admonish one another" becomes "help one another with comfort, counsel, and mutual warnings"; "none wise enough of himself" is dropped. The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name.
2. Не будьте жестокосерды к тому, кто подвергается искушению, но старайтесь утешить его так, как бы вы сами желали быть утешены.
2. Do not be hard-hearted toward one who is undergoing temptation, but try to comfort him as you yourselves would wish to be comforted.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · close to the original (more).
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству», …Не будьте жестокосерды к тому, кто подвергается искушению, но старайтесь утешить его так, как бы вы сами желали быть утешены.
Source text: azbyka.ruOriginal · LatinSæpe accipe consilium in tentatione, et cum tentato noli duriter agere, sed consolationes ingere, sicut tibi optares fieri.
Source text: la.wikisource.orgIn English · William Benham, 1874In the midst of temptation often seek counsel; and deal not hardly with one who is tempted, but comfort and strengthen him as thou wouldest have done unto thyself.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), Imitation I.13.4; the anthology § II.53.
Word for word the anthology, which renders one clause of Imitation of Christ I.13.4 closely: "deal not harshly (noli duriter agere) with one who is tempted, but pour in consolation, as you would wish done to yourself". The anthology's "do not be hard-hearted" is Kempis's "noli duriter agere"; Kempis's opening "often seek counsel in temptation" is left out.
Translation note. The Jubilee text breaks the italics at the commas; the English sets the line as one.
3. Не осуждайте чужих поступков. Осуждая других, мы себя напрасно тревожим и впадаем в большие ошибки. Вникайте в самих себя, и труд ваш не останется тщетным.
3. Do not condemn the actions of others. In condemning others we trouble ourselves needlessly and fall into great mistakes. Examine yourselves closely, and your labor will not be in vain.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · close to the original (more).
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству»Не осуждайте чужих поступков. Осуждая других, мы себя напрасно тревожим и впадаем в большие ошибки. Вникайте в самих себя и труд ваш не останется тщетным.
Source text: azbyka.ruOriginal · LatinAd te ipsum oculos reflecte et aliorum facta caveas judicare. In judicando alios homo frustra laborat, sæpius errat, et leviter peccat. Se ipsum vero judicando et discutiendo semper fructuose laborat.
Source text: la.wikisource.orgIn English · William Benham, 1874Look well unto thyself, and beware that thou judge not the doings of others. In judging others a man laboureth in vain; he often erreth, and easily falleth into sin; but in judging and examining himself he always laboureth to good purpose.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), Imitation I.14.1; the anthology § II.39.
Tolstoy copies the anthology word for word (one comma added). The anthology renders Imitation I.14.1 freely, in three sentences: “turn your eyes upon yourself and beware of judging the deeds of others” (Ad te ipsum oculos reflecte et aliorum facta caveas judicare) becomes «Не осуждайте чужих поступков» (do not judge others' deeds), its first half moved to the end as «Вникайте в самих себя» (look into yourselves); “in judging others a man labors in vain, often errs, and easily sins” becomes «Осуждая других, мы себя напрасно тревожим и впадаем в большие ошибки» (judging others, we trouble ourselves in vain and fall into great errors), without “easily sins” (leviter peccat); and “but in judging and examining himself he always labors fruitfully” becomes «и труд ваш не останется тщетным» (and your labor will not be in vain). The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name. February's 2-8.5, the anthology's next thought (§ II.40), was traced to the same sentence of the Imitation as near in thought.
8. Без любви никакое дело не приносит пользы, и всякое дело, внушенное любовью, как бы оно мало и ничтожно ни казалось, приносит обильные плоды.
8. Without love no deed is of any use, and every deed prompted by love, however small and insignificant it may seem, bears abundant fruit.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · close to the original (more).
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству»Без любви никакое дело не приносит пользы, и всякое дело, внушённое любовью, как бы оно мало и ничтожно ни казалось, приносит изобильные плоды.
Source text: azbyka.ruOriginal · LatinSine charitate opus externum non prodest quemquam. Quicquid autem ex charitate agitur quantumcumque etiam parvum sit, et despectum totum efficitur fructuosum.
Source text: la.wikisource.orgIn English · William Benham, 1874Without charity no work profiteth, but whatsoever is done in charity, however small and of no reputation it be, bringeth forth good fruit; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), Imitation I.15.1; the anthology § II.7.
Tolstoy copies the anthology word for word, with «обильные плоды» (abundant fruit) for «изобильные плоды» (plentiful fruit). The anthology's thought renders two sentences of Imitation of Christ I.15.1 closely: "without charity the outward work profits no one; but whatever is done from charity, however small and despised it be, is made wholly fruitful" (Sine charitate opus externum non prodest quemquam. Quicquid autem ex charitate agitur quantumcumque etiam parvum sit, et despectum totum efficitur fructuosum). «Как бы оно мало и ничтожно ни казалось» (however small and insignificant it may seem) is Kempis's "quantumcumque etiam parvum sit et despectum"; "outward" (externum) is left out, as in Benham's English, and "made wholly fruitful" becomes «приносит изобильные плоды» (brings plentiful fruit). The anthology's § II.11, a few thoughts later, is Imitation I.16.4 (January 4, 1-4.2). The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name; the Jubilee list of sources (vol. 42) says, of the 3rd edition (1879), mainly from the Church Fathers. Not in Thoughts of Wise Men (1903), «На каждый день», or «Путь жизни» (the saved Jubilee vols. 40, 43, and 45).
4. Благо для человека переносить несчастия этой земной жизни, ибо это влечет его в священное уединение его сердца, где он находит себя как бы изгнанником из своей родной земли и обязанным не доверяться никаким мирским радостям. Благо для него также встречать противоречия и упреки, когда о нем дурно думают, говорят, хотя бы намерения его были чисты и поступки правильны, ибо такой образ действий держит его в смирении и является противоядием пустой славе. В этом благо, главным образом, потому, что в такие минуты, когда нас в миру презирают, не уважают и лишают любви, мы можем беседовать с тем богом, который живет в нас.
4. It is good for a man to bear the misfortunes of this earthly life, for they draw him into the sacred solitude of his heart, where he finds himself an exile, as it were, from his native land, and bound to put his trust in no worldly joys. It is good for him, too, to meet with contradiction and reproach, when people think and speak ill of him though his intentions are pure and his actions right; for this keeps him humble and is an antidote to vainglory. It is good chiefly because in such moments, when the world despises us, withholds its respect and denies us its love, we can converse with the God who lives within us.
From De imitatione Christi · reworded by Tolstoy (more).
What changed“The witness of God” becomes “the God who lives within us.” †
† An intermediate translation may have made this change.
Original · LatinBonum nobis est, quod aliquando habeamus aliquas gravitates et contrarietates, quia sæpe hominem ad cor revocant, quatenus se in exilio esse cognoscat, nec spem suam in aliqua mundi re ponat. Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur.
Source text: la.wikisource.orgIn English · William Benham, 1886It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi (The Imitation of Christ), Book I, chapter 12, "De utilitate adversitatis" (Of the uses of adversity), Book I, ch. 12, §1 (the whole paragraph).
The whole of §1, sentence by sentence, but expanded, probably by an intermediate translation. 'ad cor revocant' (they call a man back to his heart) becomes 'the sacred solitude of his heart', 'in exilio' becomes exile 'from his native land', 'any worldly thing' becomes 'worldly joys', and 'we seek God, the inner witness' becomes 'we can converse with the God who lives in us', which suits Tolstoy's indwelling God.
4. Чем глубже спускается человек в самого себя и чем ничтожнее он представляется себе, тем выше он поднимается к богу.
4. The deeper a man descends into himself and the more worthless he seems to himself, the higher he rises toward God.
From De imitatione Christi · close to the original (more).
Original · LatinTanto etiam altius ascendit ad Deum, quanto profundius in se descendit, et plus sibi ipsi vilescit.
Source text: la.wikisource.orgIn English · William Benham, 1874The deeper also he descendeth into himself, and the viler he appeareth in his own eyes, the higher he ascendeth towards God.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, III.42.1.
Faithful. Confirms the Jubilee correction (printed as 'Brahmin wisdom'): the thought is Thomas à Kempis.
3. Лучше овладеть с смирением малой долей здравого смысла, чем с самодовольством величайшими сокровищами наук. Нет ничего дурного в учености, и всякое знание чего бы то ни было приятно само по себе, но добрая совесть и добродетельная жизнь всегда должна быть поставлена впереди знаний.
3. Better to possess with humility a small share of sound sense than with self-satisfaction the greatest treasures of the sciences. There is nothing wrong in learning, and all knowledge of anything at all is pleasant in itself; but a good conscience and a virtuous life must always be put before knowledge.
From De imitatione Christi · reworded by Tolstoy (more).
What changedSelf-knowledge as “a surer way to God” becomes common sense held with humility.
Original · LatinHumilis tui cognitio certior via est ad Deum, quam profundæ scientiæ inquisitio. Non est culpanda scientia, aut quælibet rei notitia quæ bona est, in se considerata, et a Deo ordinata, sed præferenda est, semper bona conscientia, et vita.
Source text: la.wikisource.orgIn English · William Benham, 1874A lowly knowledge of thyself is a surer way to God than the deep searching of man’s learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, I.3.4.
The second sentence is close; the first is changed: Kempis says humble self-knowledge is a surer way to God than deep learning, Tolstoy says it is better to possess a little common sense with humility than the greatest treasures of science with self-satisfaction (the way 'to God' drops out).