1. Made plainСказано проще
96 passages. Each date opens its day beside the list, with the passage marked.Отрывков: 96. Каждая дата открывает свой день рядом со списком, где отрывок отмечен.
Emerson’s question, “Can anything be so elegant as to have few wants and to serve them one’s self…?”, becomes a statement, “Nothing can be more ‘respectable’ than to have few needs,” and the claim is made stronger: “It is more elegant” becomes “It is far more ‘respectable,’” and “an elegance forever and to all” becomes “the only ‘respectability’ always and for all.”
Original
Can anything be so elegant as to have few wants and to serve them one’s self, so as to have somewhat left to give, instead of being always prompt to grab?
It is more elegant to answer one’s own needs, than to be richly served; inelegant perhaps it may look to-day, and to a few, but it is an elegance forever and to all.
TolstoyТолстой
Ничто не может быть «порядочнее», как то, чтобы иметь мало потребностей и самому удовлетворять им, так, чтобы быть в состоянии отдавать, вместо того чтобы пользоваться всяким случаем захватывать.
Гораздо более «порядочно» удовлетворять самому своим нуждам, чем быть роскошно прислуживаемым; это может казаться непорядочным нынче и малому числу, но это единственная «порядочность» всегда и для всех.
Nothing can be more “respectable” than to have few needs and to satisfy them oneself, so as to be able to give, instead of using every occasion to grab.
It is far more “respectable” to satisfy one’s needs oneself than to be waited on in luxury; this may seem not respectable nowadays, and to a few, but it is the only “respectability” always and for all.
From Man the Reformer · reworded by Tolstoy .
Emerson’s own wordsCan anything be so elegant as to have few wants and to serve them one’s self, so as to have somewhat left to give, instead of being always prompt to grab?
It is more elegant to answer one’s own needs, than to be richly served; inelegant perhaps it may look to-day, and to a few, but it is an elegance forever and to all.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, Miscellanies (Boston: Phillips, Sampson, 1855); the end of the paragraph beginning 'Can we not learn the lesson of self-help?'.
Close in substance, with the claim made stronger. Emerson's question 'Can anything be so elegant as to have few wants and to serve them one's self ...?' becomes a statement, «Ничто не может быть «порядочнее», как то, чтобы иметь мало потребностей и самому удовлетворять им» (Nothing can be more 'decent' than to have few wants and to satisfy them oneself); 'elegant' is rendered «порядочно» (decent, proper) each time, set in quotation marks by Tolstoy. 'So as to have somewhat left to give' becomes «так, чтобы быть в состоянии отдавать» (so as to be able to give); 'instead of being always prompt to grab' becomes «вместо того чтобы пользоваться всяким случаем захватывать» (instead of using every occasion to grab). 'It is more elegant' becomes «Гораздо более «порядочно»» (far more 'decent'), and 'it is an elegance forever and to all' becomes «это единственная «порядочность» всегда и для всех» (it is the only 'decency', always and for all): 'far' and 'the only' are Tolstoy's. Emerson's one paragraph is two in the Circle. Not in Thoughts of Wise Men (1903). No printable: the question is made a statement, and words are added.
Translation note. «Порядочный», here “respectable,” is polite society’s word for what is proper and becoming; the quotation marks are in the Russian.
Marcus’s “Take me and cast me where thou wilt” becomes “Wherever fate may cast you,” addressed to the reader, his “divine part” becomes “your essence, … your spirit, the center of life, freedom, and strength,” and his question, whether a change of place is “sufficient reason why my soul should be unhappy,” becomes a statement: there are no outward goods worth “inner discord with himself.” †
Original · translated by George Long
Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution.
Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?
TolstoyТолстой
Куда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего. Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою.
Укажи, что мог бы ты купить ценою такой жертвы?
Wherever fate may cast you, your essence is with you everywhere, your spirit, the center of life, freedom, and strength, when it is true to the law of its being. There are no outward goods or greatness in the world for which it would be worth a man’s while to break his unity with the spirit, to sever his bond with it, and to undermine the wholeness of his soul by inner discord with himself.
Tell me, what could you buy at the price of such a sacrifice?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekἎρόν με καὶ βάλε, ὅπου θέλεις. κἀκεῖ γὰρ ἕξω τὸν ἐμὸν δαίμονα ἵλεων, τουτέστιν, ἀρκούμενον, εἰ ἔχοι καὶ ἐνεργοίη κατὰ τὸ ἑξῆς τῇ ἰδίᾳ κατασκευῇ.
Ἆρα τοῦτο ἄξιον, ἵνα δι’ αὐτὸ κακῶς μοι ἔχῃ ἡ ψυχὴ καὶ χείρων ἑαυτῆς ᾖ, ταπεινουμένη, ὀρεγομένη, συνδυομένη, πτυρομένη; καὶ τί εὑρήσεις τούτου ἄξιον;
Source text: raw.githubusercontent.comIn English · George Long, 1862Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution.
Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКуда бы судьба тебя ни забросила, всюду с тобою твоя сущность, твой дух, средоточие жизни, свободы и силы, когда он верен закону бытия своего.
Укажи, что мог бы ты купить ценою такой жертвы?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.45.
Thoughts of Wise Men (1903), 11 October, word for word. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?" Marcus speaks of himself; the Russian addresses the reader, «Куда бы судьба тебя ни забросила» (wherever fate may cast you). His daemon (δαίμων, Long's "divine part"), kept gracious and content, becomes «твоя сущность, твой дух, средоточие жизни, свободы и силы» (your essence, your spirit, the center of life, freedom, and strength); "if it can feel and act conformably to its proper constitution" becomes «когда он верен закону бытия своего» (when it is true to the law of its being). Marcus's question, whether a change of place is reason enough for the soul to be worse than itself, humbled, craving, shrinking, frightened, becomes a general statement, «Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою» (there are no outward goods or greatness in the world for which it would be worth a man's breaking his union with the spirit ... and undermining the wholeness of his soul by inner discord with himself), and "what wilt thou find which is sufficient reason for this?" becomes «Укажи, что мог бы ты купить ценою такой жертвы?» (show me what you could buy at the price of such a sacrifice).
The vomiting is spelled out as teaching: those who take up “bare theorems” and “immediately wish to vomit them forth” become people who “no sooner hear wise teachings than they begin to teach others,” and “Do not imitate such people” is added; for the Circle, the 1903 text’s “real vomit,” Epictetus’s word (Long: “truly an emetic”), becomes “such a foul mess.” †
Original · translated by George Long
Against those who readily come to the profession of sophists.
THEY who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food.
First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat.
TolstoyТолстой
Есть люди, которые едва только послушают мудрых поучений, как уже сами начинают поучать других. Они делают то же самое, что и больной желудок, который тотчас извергает принятую пищу. Не подражай таким людям. Сначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет такая гадость, которая не может служить никому пищей.
There are people who no sooner hear wise teachings than they begin to teach others themselves. They do the same as a sick stomach, which at once throws up the food it has taken. Do not imitate such people. First digest well within yourself what you have heard, and do not throw it up before its time — otherwise what comes out will be such a foul mess that it can serve no one as food.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… πρὸς τοὺς εὐκόλως ἐπὶ τὸ σοφιστεύειν ἐρχομένους.
… ὅτι τὰ θεωρήματα ἀναλαβόντες ψιλὰ εὐθὺς αὐτὰ ἐξεμέσαι θέλουσιν ὡς οἱ στομαχικοὶ τὴν τροφήν.
… πρῶτον αὐτὸ πέψον, εἶθʼ οὕτω μὴ ἐξεμέσῃς· εἰ δὲ μή, ἔμετος τῷ ὄντι γίνεται, πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον.
Source text: raw.githubusercontent.comIn English · George Long, 1877Against those who readily come to the profession of sophists.
THEY who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food.
First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньСначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет настоящая блевотина, которая не может служить никому пищей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, III.21.1–2.
Thoughts of Wise Men (1903), 23 October, word for word but for «такая гадость» (such filth) where 1903 has «настоящая блевотина» (real vomit), which renders the Greek "ἔμετος τῷ ὄντι" (truly vomit), and a comma after «которые». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, in the chapter "Against those who readily come to the profession of sophists": "They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat." The Russian says outright what the chapter's title implies, that the vomiting is teaching: «как уже сами начинают поучать других» (they at once begin to teach others); "bare theorems" taken up become «мудрых поучений» (wise teachings) heard; «Не подражай таким людям» (do not imitate such people) is added; and "a thing impure and inedible" (πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον) becomes «такая гадость, которая не может служить никому пищей» (such filth as can be food for no one).
The verdict that closes the verse, “he is called a fool indeed” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, “he is truly a madman”), is dropped, and the second half is made to answer the first: “surely there is no sense in one who is firmly convinced of his own wisdom.”
Original · translated by F. Max Müller
63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
TolstoyТолстой
Есть еще ум в глупце, сознающем свою глупость; но, наверное, нет ума в том, кто твердо уверен в своей мудрости.
There is still sense in the fool who is conscious of his foolishness; but surely there is no sense in one who is firmly convinced of his own wisdom.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… сознающемъ свою глупость; но тоть неразумный, который твердо увЪфренъ в своей мудрости,— тотъ уже истинно безумепъ.
Source text: archive.orgOriginal · PaliYo bālo maññati bālyaṁ, …
… paṇḍito vāpi tena so; …
Bālo ca paṇḍitamānī, …
… sa ve “bālo”ti vuccati.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188163. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть еще ум в глупце, сознающем свою глупость; но тот неразумен, кто твердо уверен в своей мудрости — тот уже истинно безумец.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 63 (Bālavagga).
Dhammapada 63 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 27 May, prints it, with the second half rewritten for the Circle and the whole set in italics. Gerasimov and 1903: «но тот неразумен (Gerasimov: «неразумный, который»), кто твердо уверен в своей мудрости — тот уже истинно безумец» (but he is unreasoning who is firmly sure of his wisdom; he is truly a madman). The Circle: «но, наверное, нет ума в том, кто твердо уверен в своей мудрости» (but surely there is no sense in him who is firmly sure of his wisdom). The verdict that closes the verse, sa ve “bālo”ti vuccati ('he is called a fool indeed', Müller), goes, and the second half now answers the first: there is still sense in the fool who knows his folly, and none in the man sure of his wisdom. The first half is close to the Pali ('the fool who knows his folly is wise at least in that'; Müller 'is wise at least so far'), which Gerasimov gives as «Есть еще ум» (there is still sense). In 1903 verse 64 follows (10-11.7).
Translation note. The Russian italic is broken only at the commas and the semicolon; it is set here as one span.
Emerson’s question, “What is a man born for but to be a Reformer, a Re-maker of what man has made…?”, becomes a statement, “Man is born to be a remaker of what man has made,” and “a Reformer” is left out; “a renouncer of lies” becomes “an exposer of deceptions,” and “with every pulsation a new life” becomes “with each hour a new life.”
Original
What is a man born for but to be a Reformer, a Re-maker of what man has made; a renouncer of lies; a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day, and with every pulsation a new life?
TolstoyТолстой
Человек рожден для того, чтобы быть переделывателем того, что сделал человек, обличителем обманов, восстановителем истины и добра, подражая той великой природе, которая обнимает всех нас и которая ни минуты не спит на старом прошедшем, но всякий час исправляет сама себя, давая нам каждое утро новый день и с каждым часом новую жизнь.
Man is born to be a remaker of what man has made, an exposer of deceptions, a restorer of truth and good, imitating that great nature which embraces us all and which never for a moment sleeps on the old past, but every hour corrects itself, giving us each morning a new day and with each hour a new life.
From Man the Reformer · reworded by Tolstoy .
Emerson’s own wordsWhat is a man born for but to be a Reformer, a Re-maker of what man has made; a renouncer of lies; a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day, and with every pulsation a new life?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, Miscellanies (Boston: Phillips, Sampson, 1855); the paragraph beginning 'But the idea which now begins to agitate society'.
Changed in form, close in its images. Emerson's question 'What is a man born for but to be a Reformer, a Re-maker of what man has made ...?' becomes a statement, «Человек рожден для того, чтобы быть переделывателем того, что сделал человек» (Man is born to be a re-maker of what man has made), and 'a Reformer' is left out. 'A renouncer of lies' becomes «обличителем обманов» (an exposer of deceptions), and 'with every pulsation a new life' becomes «с каждым часом новую жизнь» (with every hour a new life). The rest follows Emerson clause by clause: 'a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day'. Printed in italics in the Circle. Not in Thoughts of Wise Men (1903). No printable: the question is made a statement, and words are left out and changed.
Thoreau’s irony, that the world hates any original thought “like virtue,” gives way to plain verbs: it considers every such thought “of no account, and for the most part diligently rejects it”; “the highest intellectual mood which the world tolerates” becomes the world accepting, “of the higher revelations of truth, only the most ancient.”
Original
It is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date, but any direct revelation, any original thought, it hates like virtue.
TolstoyТолстой
Как удивительно то, что мир терпит и воспринимает из высших откровений истины только самые древние и теперь уже несвоевременные, но всякое прямое откровение, всякую самобытную мысль считает ничтожною и большей частью старательно отвергает.
How astonishing it is that the world tolerates and accepts, of the higher revelations of truth, only the most ancient and by now outdated ones, but considers every direct revelation, every original thought, of no account, and for the most part diligently rejects it.
From Journal, 16 November 1851, as printed in Autumn: From the Journal of Henry D. Thoreau, e… · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayIt is remarkable that the highest intellectual moods which …
… most ancient revelations, now in some respects out of date ; but any direct revelation, any original thought …
Source text: archive.orgThoreau’s own wordsIt is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date, but any direct revelation, any original thought, it hates like virtue.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 16 November 1851, as printed in Autumn: From the Journal of Henry D. Thoreau, ed. H. G. O. Blake (Boston, 1892), p. 280, the entry of 16 November 1851.
Changed in its close. 'It is remarkable that the highest intellectual mood which the world tolerates is the perception of the truth of the most ancient revelations, now in some respects out of date' becomes «Как удивительно то, что мир терпит и воспринимает из высших откровений истины только самые древние и теперь уже несвоевременные» (How remarkable it is that of the highest revelations of truth the world tolerates and accepts only the most ancient, now out of season): 'and accepts' and 'only' are added, and Thoreau's 'highest intellectual mood' becomes 'the highest revelations of truth'. 'Any direct revelation, any original thought, it hates like virtue' becomes «всякое прямое откровение, всякую самобытную мысль считает ничтожною и большей частью старательно отвергает» (every direct revelation, every original thought, it considers worthless and for the most part zealously rejects): the irony of 'hates like virtue' is replaced by two plain verbs. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the sentence for May 5, credited to 'Autumn', with 'moods' for 'mood'; its scan is garbled, so only two pieces of it are quoted. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. The original is quoted from a second scan of Autumn (Boston Public Library's), saved beside the first, whose text breaks 'toler ates' without a hyphen. No printable.
Thoreau’s one example, keeping potatoes from rotting, becomes three, with clothes kept from moths and iron from rust added, and “something to practice” is spelled out: “I need only do what I know”; “your opinion may change from year to year” becomes “my opinion may change.”
Original
As to how to preserve potatoes from rotting, your opinion may change from year to year; but as to how to preserve your soul from rotting, I have nothing to learn, but something to practice.
TolstoyТолстой
О том, как сохранить платье от моли, железо от ржавчины, картофель от гниения и т. п., мое мнение может изменяться, но как сохранить от гниения душу, мне нечему учиться, мне надо только исполнять то, что я знаю.
On how to keep clothes from moths, iron from rust, potatoes from rotting, and so on, my opinion may change; but as for how to keep the soul from rotting, I have nothing to learn; I need only do what I know.
From Letter to Harrison Blake, Concord, 27 February 1853 · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayAs to how to preserve potatoes from rotting, your opinion may change from year to year; …
… your soul from rotting, I have nothing to learn, but something to practise.
Source text: archive.orgThoreau’s own wordsAs to how to preserve potatoes from rotting, your opinion may change from year to year; but as to how to preserve your soul from rotting, I have nothing to learn, but something to practice.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 February 1853 (Familiar Letters, Writings vol. VI, 1906), a paragraph of one sentence, after 'the same surprising and everlastingly new light dawns to me'.
Expanded and changed. Thoreau's 'As to how to preserve potatoes from rotting' becomes «О том, как сохранить платье от моли, железо от ржавчины, картофель от гниения и т. п.» (As to how to preserve clothes from moths, iron from rust, potatoes from rotting, and so on): the clothes and the iron are Tolstoy's. 'Your opinion may change from year to year' becomes «мое мнение может изменяться» (my opinion may change), without 'from year to year'. 'I have nothing to learn, but something to practice' becomes «мне нечему учиться, мне надо только исполнять то, что я знаю» (I have nothing to learn; I need only carry out what I know), the last words set in emphasis. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the sentence for December 8, credited to 'Letters', with 'practise'. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
A murderer’s plea in a play becomes a maxim; an either/or becomes a matter of degree.
Original · translated by Charles Lloyd
To fail Is human; but contrition for a fault Distinguishes the virtuous from the wicked.
TolstoyТолстой
Всем людям свойственно грешить.
Различие между людьми бывает в степени угрызений совести после греха.
To sin is common to all men.
Men differ in how deeply their conscience gnaws at them after the sin.
From Rosmunda · reworded by Tolstoy .
Original · ItalianD’uomo è il fallir; ma dal malvagio il buono scerne il dolor del fallo.
Source text: it.wikisource.orgIn English · Charles Lloyd, 1815To fail Is human; but contrition for a fault Distinguishes the virtuous from the wicked.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Rosmunda (tragedy, 1783), Act III, scene 1 (Almachilde to Romilda); Tragedie, vol. II (Bari: Laterza, 1946), p. 26.
A line spoken by Almachilde, the murderer of Romilda's father, pleading his remorse to her, not a maxim in Alfieri's own voice. Tolstoy lifts it out of the play and turns Alfieri's either/or (sorrow for the fault divides the good from the wicked) into a matter of degree ("the degree of remorse").
An aside to workers becomes a maxim: feel our neighbors’ lives as our own.
Original · translated by Emilie Ashurst Venturi
I do not therefore speak to you of God in order to demonstrate to you His existence, or to tell you that you are bound to worship Him.
whensoever you deeply feel your own life, and that of the fellow-beings by whom you are surrounded
TolstoyТолстой
Мы чтим бога каждый раз, когда чувствуем жизнь наших ближних так же, как нашу собственную жизнь.
We honor God every time we feel the lives of our neighbors as we feel our own.
From Doveri dell’uomo · reworded by Tolstoy .
Original · ItalianIo dunque non vi parlo di Dio per dimostrarvene l’esistenza, o per dirvi che dovete adorarlo: voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita e la vita degli esseri che vi stanno intorno …
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862I do not therefore speak to you of God in order to demonstrate to you His existence, or to tell you that you are bound to worship Him.
… whensoever you deeply feel your own life, and that of the fellow-beings by whom you are surrounded …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell’uomo (The Duties of Man), Chapter II, "Dio" (Doveri dell’uomo, London 1860 edition).
In Mazzini this is an aside to the workers ("you adore Him, even without naming Him, whenever you feel your own life and the life of the beings around you") opening an argument against separating God from the earth. Tolstoy makes it a first-person-plural maxim and sharpens "feel your life and theirs" into feeling our neighbours' lives as our own; his source was probably L. P. Nikiforov's 1905 selection of Mazzini's thoughts (vol. 42 source list).
“Masters by his own hand” is spelled out as teachers we know God sent.
Original · translated by W. F. Trotter
If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly.
TolstoyТолстой
Если бы бог давал нам таких наставников, о которых мы знали бы достоверно, что они посланы им, то мы ведь повиновались бы им свободно и радостно.
Мы и имеем таких наставников: это нужда и вообще все несчастные случаи жизни.
If God gave us teachers of whom we knew for certain that he had sent them, we would obey them freely and gladly.
And we have such teachers: need, and all the misfortunes of life.
From Pensées · reworded by Tolstoy .
Original · FrenchSi Dieu nous donnait des maîtres de sa main, oh ! qu’il leur faudrait obéir de bon cœur ! La nécessité et les événements en sont infailliblement.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 553 (within "Le Mystère de Jésus"); Lafuma 919 (from the standard concordance, not checked against a downloaded Lafuma text). The Gutenberg Trotter text labels the fragment 552..
A two-line maxim standing in the manuscript amid "Le Mystère de Jésus" (Brunschvicg notes it may not belong to it). Tolstoy spells out "masters by his own hand" as teachers we know for certain he sent, adds obeying "freely and gladly", and widens Pascal's terse "necessity and events" into "need and all the unhappy accidents of life", narrowing events to misfortune.
Fénelon’s question, whether we fear being “too free from self,” becomes the statement that only self-renunciation gives true freedom.
Original · translated by Eliza Lee Cabot Follen ("a Lady"), Selections from the Writings of Fenelon, 3rd ed., Boston
Do we fear being too free from self, from the caprices of our pride, the violence of our passions, and the tyranny of the. world ?
Besides this, our own passions are worse than the most cruel tyrants. If we obey them only in part, we must maintain a continual contest with them, and have hardly time to breathe.
TolstoyТолстой
Люди думают, что самоотречение нарушает свободу. Такие люди не знают, что только самоотречение дает нам истинную свободу, освобождая нас от нас самих, от рабства нашей развращенности. Наши страсти — самые жестокие тираны; только уступи им, и будешь в самом жестоком рабстве без силы вздохнуть свободно. Только самоотречение избавляет от этого рабства.
People think that self-renunciation infringes on freedom. Such people do not know that only self-renunciation gives us true freedom, by freeing us from ourselves, from the slavery of our depravity. Our passions are the cruelest of tyrants; you need only give in to them, and you will be in the cruelest slavery, without the strength to draw a free breath. Only self-renunciation delivers us from this slavery.
From Manuel de piété, «Réflexions pour tous les jours du mois», 23rd and 24th days · reworded by Tolstoy .
Original · FrenchVous n'aurez plus la permission de vous abandonner à vos passions tyranniques; mais en sacrifiant librement votre Uberté, vous en retrouverez une autre inconnue au monde , et plus précieuse que toute la puissance des rois.
Craignons-nous d'être trop heureux , trop délivrés de nous-mêmes , des caprices de notre orgueil , de la violence de nos passions, et de la tyrannie du siècle trompeur?
D'ailleurs nos passions sont pires que les plus cruels tyrans. Si on ne les suit qu'à demi, il faut à toute heure être aux prises avec elles, et ne respirer jamais un seul moment.
Source text: archive.orgIn English · Eliza Lee Cabot Follen ("a Lady"), Selections from the Writings of Fenelon, 3rd ed., Boston, 1831Do we fear being too free from self, from the caprices of our pride, the violence of our passions, and the tyranny of the. world ?
Besides this, our own passions are worse than the most cruel tyrants. If we obey them only in part, we must maintain a continual contest with them, and have hardly time to breathe.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manuel de piété, «Réflexions pour tous les jours du mois», 23rd and 24th days, 23e jour «Sur la douceur du joug de Jésus-Christ», §§ I–II, and 24e jour «Sur la fausse liberté», § II (Œuvres complètes, Paris: Leroux et Jouby, 1850–51, t. VI); in Follen's English, Twenty-third Day «On the Yoke of Jesus Christ» and Twenty-fourth Day «On False Liberty», pp. 277–278.
Freely reworked from two consecutive days of Fénelon's meditations. From the 23rd come the liberty sacrificed to God that gives back another, unknown to the world, and being freed from ourselves and from the violence of our passions; from the 24th, the passions worse than the cruelest tyrants, which never let us breathe, and the slavery that men call liberty. The opening sentence and the word "self-renunciation" are Tolstoy's: Fénelon speaks of giving one's liberty to God.
Stinking armpits become “some loathsome disease”; irony becomes assent.
Original · translated by George Long
Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee?
but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger.
TolstoyТолстой
Можешь ли ты разумно негодовать на человека, одержимого каким-нибудь отвратительным недугом. Чем он виноват, что его соседство тебе противно. Точно так же относись и к нравственным недугам.
«Но, — скажешь ты, — у человека есть разум, с помощью которого он может сознавать свои пороки». Это верно. Следовательно, и ты обладаешь разумом и можешь разумным обхождением привести ближнего к сознанию своих недостатков; так прояви же свой разум, сумей пробудить в человеке совесть и исцели его слепоту без гнева, нетерпения и надменности.
Can you reasonably be indignant at a man possessed by some loathsome disease? How is he to blame that his nearness is repugnant to you? Treat moral diseases in just the same way.
“But,” you will say, “a man has reason, by whose help he can be conscious of his vices.” That is true. Therefore you too have reason, and by reasonable dealing you can bring your neighbor to be conscious of his faults; so show your reason, then: know how to awaken conscience in the man, and heal his blindness without anger, impatience, or arrogance.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΤῷ γράσωνι μήτι ὀργίζῃ, μήτι τῷ ὀζοστόμῳ ὀργίζῃ; τί σοι ποιήσει;
—ἀλλ’ ὁ ἄνθρωπος λόγον ἔχει, φησί, καὶ δύναται συννοεῖν ἐφιστάνων τί πλημμελεῖ.—εὖ σοι γένοιτο· τοιγαροῦν καὶ σὺ λόγον ἔχεις, κίνησον λογικῇ διαθέσει λογικὴν διάθεσιν, δεῖξον, ὑπόμνησον· εἰ γὰρ ἐπαίει, θεραπεύσεις καὶ οὐ χρεία ὀργῆς.
Source text: raw.githubusercontent.comIn English · George Long, 1862Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee?
… but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, V.28.
Marcus's coarse image (stinking armpits, foul breath) becomes 'some repulsive ailment'; Tolstoy adds the explicit step 'treat moral ailments the same way' and expands the cure ('awaken his conscience and heal his blindness without anger, impatience or arrogance'). The ironic 'I wish thee well of thy discovery' is turned into plain assent.
“Make himself God” becomes “set himself above everything in the world.”
Original · translated by W. F. Trotter
He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth?
TolstoyТолстой
Кто не питает отвращения к своему самолюбию, к тому свойству, которое заставляет его ставить себя выше всего в мире, тот вполне ослеплен, потому что это противоречит и справедливости и истине. Противоречит справедливости потому, что все желают того же, т. е. быть выше других и противоречит истине потому, что нельзя быть выше всего в мире.
Whoever does not loathe his self-love, that quality which makes him set himself above everything in the world, is wholly blinded, because it is contrary both to justice and to truth. Contrary to justice, because all desire the same thing, that is, to be above others; and contrary to truth, because it is impossible to be above everything in the world.
From Pensées · reworded by Tolstoy .
Original · FrenchQui ne hait en soi son amour-propre, et cet instinct qui le porte à se faire Dieu, est bien aveuglé. Qui ne voit que rien n'est si opposé à la justice et à la vérité ? car il est faux que nous méritions cela ; et il est injuste et impossible d'y arriver, puisque tous demandent la même chose.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 492 (Section VII).
Pascal's 'the instinct which leads him to make himself God' becomes 'to put himself above everything in the world', and the reasoning is regrouped: unjust because all want the same; untrue because no one can be above all (Pascal: false that we deserve it, unjust and impossible to attain it). The closing sentence on the injustice we are born in is dropped.
The jabs at a prince and at Germany are cut from a long footnote.
Original · French
Les habitants de la planète terrestre sont encore dans un tel état d'ineptie, d'inintelligence, de stupidité, que l'on voit, dans les pays les plus civilisés, les journaux quotidiens rapporter, naïvement, sans discussion et comme une chose toute naturelle, les arrangements diplomatiques que les chefs d'État font entre eux, les alliances contre un ennemi supposé, les préparatifs de guerres.
Les peuples permettent à leurs chefs de disposer d'eux comme d'un bétail, de les conduire à la boucherie, de les réduire en hécatombes, sans paraître se douter que la vie de chaque individu est une propriété personnelle
Les habitants de cette singulière planète ont été élevés dans l'idée qu'il y a des nations, des frontières, des drapeaux ; ils ont un si faible sentiment de l'humanité, que ce sentiment s'efface entièrement, dans chaque peuple, devant celui de la patrie
Il est bien vrai que si les esprits qui pensent voulaient s'entendre, cette situation changerait, car, individuellement, nul ne désire la guerre. Mais la majorité turbulente ne tient ni à penser, ni à être raisonnable. Et puis, il y a des engrenages politiques qui font vivre toute une légion de parasites.
TolstoyТолстой
Обитатели земной планеты находятся еще в таком состоянии нелепости, неразумия, тупости, что каждый день читаешь в журналах цивилизованных стран обсуждение дипломатических отношений глав государств, имеющих целью союзы против предполагаемого врага, приготовление войн, при которых народы позволяют своим руководителям располагать ими, как скотом, ведомым на бойню, как будто не подозревая того, что жизнь каждого человека есть его личная собственность.
Обитатели этой странной планеты все воспитаны в убеждении, что есть народы, границы, знамена, и все имеют такое слабое сознание человечности, что это чувство совершенно исчезает перед представлением отечества. Правда, что если бы мыслящие люди сумели согласиться, — это положение изменилось бы, так как лично никто не желает войны. Но есть такие политические сцепления, вследствие которых существуют еще миллионы паразитов, и этим-то паразитам и нужна война, и они-то мешают людям согласиться.
The inhabitants of the planet Earth are still in such a state of absurdity, unreason, and dullness that every day one reads in the journals of civilized countries discussions of the diplomatic relations of heads of state aimed at alliances against a supposed enemy, of preparations for wars in which the peoples let their leaders dispose of them like cattle led to the slaughter, as if never suspecting that each man’s life is his personal property.
The inhabitants of this strange planet are all brought up in the conviction that there are nations, frontiers, flags, and all have so weak a consciousness of humanity that this feeling vanishes completely before the idea of the fatherland. True, if thinking men could manage to agree, this state of things would change, since no one personally wants war. But there are political entanglements by which millions of parasites still exist, and it is these parasites who need war, and it is they who keep men from agreeing.
From Les Terres du ciel · reworded by Tolstoy .
What Tolstoy read · Tolstoy's own Russian of it, an epigraph in «Одумайтесь!»Обитатели этой странной планеты все воспитаны в убеждении, что есть народы, границы, знамена, и все имеют такое слабое сознание человечности, что это чувство совершенно исчезает перед представлением отечества …
Source text: ru.wikisource.orgOriginal · FrenchLes habitants de la planète terrestre sont encore dans un tel état d'ineptie, d'inintelligence, de stupidité, que l'on voit, dans les pays les plus civilisés, les journaux quotidiens rapporter, naïvement, sans discussion et comme une chose toute naturelle, les arrangements diplomatiques que les chefs d'État font entre eux, les alliances contre un ennemi supposé, les préparatifs de guerres.
Les peuples permettent à leurs chefs de disposer d'eux comme d'un bétail, de les conduire à la boucherie, de les réduire en hécatombes, sans paraître se douter que la vie de chaque individu est une propriété personnelle …
Les habitants de cette singulière planète ont été élevés dans l'idée qu'il y a des nations, des frontières, des drapeaux ; ils ont un si faible sentiment de l'humanité, que ce sentiment s'efface entièrement, dans chaque peuple, devant celui de la patrie …
Il est bien vrai que si les esprits qui pensent voulaient s'entendre, cette situation changerait, car, individuellement, nul ne désire la guerre. Mais la majorité turbulente ne tient ni à penser, ni à être raisonnable. Et puis, il y a des engrenages politiques qui font vivre toute une légion de parasites.
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Les Terres du ciel (1884), Book II, chapter 6, author's footnote.
Joined from one long footnote, with cuts. Tolstoy leaves out Flammarion's crime of the prince who kills a hundred thousand for a title, the joy with which peoples take up national vanity, his 'it is the people's pleasure to get themselves killed' and the jab at Germany; and he adds at the end that the parasites need war and keep people from agreeing (Flammarion: political gears keep a legion of parasites alive). «Одумайтесь!» already had the cut version, ending at the parasites.
Heracles’ lions become “a bear, or a lion, or wicked men”; probity becomes kindness.
Original · translated by George Long
When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game.
for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity?
but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn,
and his slaves; for not one of these things is a man’s own, but all belong to others,
TolstoyТолстой
Лошадь спасается от врага своим быстрым бегом, и она несчастна не тогда, когда не может петь петухом, а тогда, когда потеряла то, что ей дано, — свой быстрый бег.
Собака имеет чутье; когда она лишается того, что ей дано, — своего чутья, она несчастна, а не бывает несчастна тогда, когда она не может летать.
Точно так же и человек становится несчастным не тогда, когда он не может осилить медведя, или льва, или злых людей, а тогда, когда он теряет то, что ему дано, — доброту и рассудительность. Вот такой-то человек воистину несчастен и достоин сожаления.
Не то жалко, что человек умер, что он лишился своих денег, дома, имения: всё это не принадлежит человеку. А то жалко, когда человек теряет свою истинную собственность — свое человеческое достоинство.
A horse escapes its enemy by its swift running, and it is unhappy not when it cannot crow like a rooster, but when it has lost what was given it — its swift running.
A dog has a keen sense of smell; when it is deprived of what was given it — its sense of smell — it is unhappy, but it is not unhappy when it cannot fly.
In just the same way a man becomes unhappy not when he cannot overpower a bear, or a lion, or wicked men, but when he loses what was given him — kindness and good judgment. It is such a man who is truly unhappy and worthy of pity.
It is not a pity that a man has died, that he has lost his money, his house, his estate: none of this belongs to a man. What is a pity is when a man loses his true property — his human dignity.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ἵππος οὖν πότʼ ἄθλιός ἐστιν; ὅταν τῶν φυσικῶν δυνάμεων στέρηται· οὐχ ὅταν μὴ δύνηται κοκκύζειν, ἀλλʼ ὅταν μὴ τρέχειν. ὁ δὲ κύων; ὅταν πέτεσθαι μὴ δύνηται; ἀλλʼ ὅταν μὴ ἰχνεύειν.
… ἀλλʼ ὁ ἀπολωλεκὼς τὸ εὔγνωμον, ὁ τὸ πιστόν;
… οὐχὶ μὰ Δία τὸν φύντα ἢ τὸν ἀποθανόντα, ἀλλʼ ᾧ ζῶντι συμβεβήκει ἀπολέσαι τὰ ἴδια, οὐ τὰ πατρῷα, τὸ ἀγρίδιον καὶ τὸ οἰκίδιον καὶ τὸ πανδοκεῖον καὶ τὰ δουλάρια …
Source text: raw.githubusercontent.comIn English · George Long, 1890When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game.
… for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity?
… but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn, …
… and his slaves; for not one of these things is a man’s own, but all belong to others, …
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses (Arrian), IV.5.14–17.
From the discourse 'Against the quarrelsome and ferocious'. Tolstoy keeps the horse that cannot crow and the dog that cannot fly, and adds what each is for (the horse escapes its enemy by speed; the dog has its scent). Epictetus's man who cannot 'strangle lions or embrace statues' (Heracles, Diogenes) becomes one who cannot 'overcome a bear, or a lion, or wicked men'; his lost 'probity and fidelity' (τὸ εὔγνωμον, τὸ πιστόν) become 'kindness and reasonableness'. The last paragraph condenses the lament: not for one born or dead, nor for the loss of land, house, inn and slaves, which are not a man's own, but for the loss of his own things; Tolstoy names these 'his human dignity' where Epictetus speaks of the human stamp a man brings into the world, like the stamp on a coin.
“The nature of self-love” becomes “one of man’s evil traits.”
Original · translated by W. F. Trotter
The nature of self-love and of this human Ego is to love self only and consider self only.
He wants to be great, and he sees himself small. He wants to be happy, and he sees himself miserable.
TolstoyТолстой
Одно из злых свойств человека состоит в том, что он любит и уважает самого себя, желает себе блага. Но беда ему, если он любит только самого себя: он захочет быть великим, а увидит, что он маленький; захочет быть счастливым, а увидит себя несчастным; захочет быть совершенным, а увидит себя полным несовершенства; захочет себе любви и уважения от людей, а увидит, что его недостатки отвращают от него людей и внушают им презрение к нему. Видя неисполнение своих желаний, такой человек впадает в самое преступное дело: он начинает ненавидеть ту правду, которая идет ему наперекор; он хочет истребить эту правду, и так как он сделать этого не может, то он в своей душе и в мыслях других старается извращать правду, когда только может; и таким способом он надеется скрыть свои недостатки и от других и от самого себя.
One of man’s evil traits is that he loves and respects himself and wishes good for himself. But woe to him if he loves only himself: he will want to be great but will see that he is small; he will want to be happy but will see himself unhappy; he will want to be perfect but will see himself full of imperfection; he will want love and respect from people but will see that his failings turn people away from him and inspire in them contempt for him. Seeing his wishes unfulfilled, such a man falls into the most criminal of deeds: he begins to hate the truth that goes against him; he wants to destroy that truth, and since he cannot do so, he tries, whenever he can, to distort the truth in his own soul and in the thoughts of others; and in this way he hopes to hide his failings both from others and from himself.
From Pensées · reworded by Tolstoy .
Original · FrenchLa nature de l'amour-propre et de ce moi humain est de n'aimer que soi et de ne considérer que soi.
… il veut être grand, et il se voit petit ; il veut être heureux, et il se voit misérable ; il veut être parfait, et il se voit plein d'imperfections ; il veut être l'objet de l'amour et de l'estime des hommes, et il voit que ses défauts ne méritent que leur aversion et leur mépris.
… car il conçoit une haine mortelle contre cette vérité qui le reprend, et qui le convainc de ses défauts. Il désirerait de l'anéantir, et, ne pouvant la détruire en elle-même, il la détruit, autant qu'il peut, dans sa connaissance et dans celle des autres ; c'est-à-dire qu'il met tout son soin à couvrir ses défauts et aux autres et à soi-même …
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The nature of self-love and of this human Ego is to love self only and consider self only.
He wants to be great, and he sees himself small. He wants to be happy, and he sees himself miserable.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 100 (Section II), «Amour-propre»; Trotter 100.
The first half of B. 100, reshaped. Pascal's opening ('the nature of self-love is to love only oneself') becomes 'one of man's evil traits is that he loves and respects himself and wishes himself good; but woe to him if he loves only himself'. The four 'he wants … he sees' clauses are kept; 'the most unjust and criminal passion' becomes 'the most criminal thing', a hatred of the truth that contradicts him, which he distorts 'in his own soul and in the minds of others' to hide his faults from both. Pascal's long continuation (confession, flattery, the hatred of truth in society) is dropped.
Knowing man is narrowed to knowing the life of the body, and argued to its end.
Original · translated by W. F. Trotter
Man, for instance, is related to all he knows. He needs a place wherein to abide, time through which to live, motion in order to live, elements to compose him, warmth and food to nourish him, air to breathe.
I hold it equally impossible to know the parts without knowing the whole, and to know the whole without knowing the parts in detail.
TolstoyТолстой
У нас не хватает знаний, чтобы понять даже хоть жизнь человеческого тела. Посмотрите, что нужно знать для этого: телу нужны место, время, движение, теплота, свет, пища, вода, воздух и многое другое. В природе же всё так тесно связано между собою, что нельзя познать одного, не изучив другого. Нельзя познать части, не познав целого. Жизнь тела нашего мы поймем только тогда, когда изучим всё то, что нужно ему; а для этого необходимо изучить всю вселенную. Но вселенная бесконечна, и познание ее недостижимо для человека. Следовательно, мы не можем вполне уяснить себе и жизнь нашего тела.
We lack the knowledge to understand even so much as the life of the human body. See what one must know for that: the body needs place, time, motion, warmth, light, food, water, air and much else. And in nature everything is so closely bound together that one thing cannot be known without studying another. The part cannot be known without knowing the whole. We shall understand the life of our body only when we have studied all that it needs; and for that we must study the whole universe. But the universe is infinite, and knowledge of it is beyond the reach of man. Consequently we cannot fully grasp even the life of our own body.
From Pensées · reworded by Tolstoy .
Original · FrenchMais les parties du monde ont toutes un tel rapport et un tel enchaînement l'une avec l'autre, que je crois impossible de connaître l'une sans l'autre et sans le tout. L'homme, par exemple, a rapport à tout ce qu'il connaît. Il a besoin de lieu pour le contenir, de temps pour durer, de mouvement pour vivre, d'éléments pour le composer, de chaleur et d'aliments pour [le] nourrir, d'air pour respirer ; il voit la lumière, il sent les corps ; enfin tout tombe sous son alliance.
… je tiens impossible de connaître les parties sans connaître le tout, non plus que de connaître le tout sans connaître particulièrement les parties.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Man, for instance, is related to all he knows. He needs a place wherein to abide, time through which to live, motion in order to live, elements to compose him, warmth and food to nourish him, air to breathe.
I hold it equally impossible to know the parts without knowing the whole, and to know the whole without knowing the parts in detail.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 72 (Section II, «Disproportion de l'homme»); Trotter 72.
A free retelling of one argument in B. 72. Pascal speaks of knowing man; Tolstoy narrows it to 'the life of the human body', lists its needs (place, time, motion, warmth, light, food, water, air), keeps 'one cannot know the parts without knowing the whole', and draws his own conclusion: to understand the body one would have to study the whole universe, which is infinite, so we cannot fully understand even the life of our body.
“Hunger, thirst and cold” are spelled out as “all that is needed for food, drink, shelter, clothing”; after ten and a hundred, a third count, to a thousand, is added.
Original
TO THOMAS JEFFERSON SMITH.
This letter will, to you, be as one from the dead.
A Decalogue of Canons for observation in practical life.
1. Never put off till to-morrow what you can do to-day.
2. Never trouble another for what you can do yourself.
4. Never buy what you do not want, because it is cheap; it will be dear to you.
5. Pride costs us more than hunger, thirst and cold.
6. We never repent of having eaten too little.
8. How much pain have cost us the evils which have never happened.
When angry, count ten, before you speak; if very angry, an hundred.
TolstoyТолстой
1) Не откладывай до завтра, что можешь сделать нынче.
2) Не заставляй другого делать то, что можешь сделать сам.
3) Гордость обходится дороже, чем всё, что нужно для еды, питья, жилища, одежды.
4) Сколько мы перемучились из-за того, что не случилось, но лишь могло случиться.
5) Если рассердишься, прежде чем что-нибудь сделаешь или скажешь, сочти десять. Если сердце не прошло, сочти сто, и то не прошло — сочти тысячу.
1) Do not put off till tomorrow what you can do today.
2) Do not make another do what you can do yourself.
3) Pride costs more than all that is needed for food, drink, shelter, clothing.
4) How much we have suffered over what did not happen, but only might have happened.
5) If you get angry, count to ten before you do or say anything. If the anger has not passed, count to a hundred, and if even then it has not passed, count to a thousand.
From Letter to Thomas Jefferson Smith, Monticello, 21 February 1825, 'A Decalogue of Canons f… · reworded by Tolstoy .
What Tolstoy read · Henry Southgate, Many Thoughts of Many MindsWhen angry, count ten before you speak …
Source text: archive.orgAfter Jefferson’s own wordsTO THOMAS JEFFERSON SMITH.
This letter will, to you, be as one from the dead.
A Decalogue of Canons for observation in practical life.
1. Never put off till to-morrow what you can do to-day.
2. Never trouble another for what you can do yourself.
4. Never buy what you do not want, because it is cheap; it will be dear to you.
5. Pride costs us more than hunger, thirst and cold.
6. We never repent of having eaten too little.
8. How much pain have cost us the evils which have never happened.
When angry, count ten, before you speak; if very angry, an hundred.
Source text: archive.orgTolstoy’s own version · Tolstoy's unfinished popular version of the Circle3) Не покупай того, чего тебе не нужно, если оно дешево.
5) Редко приходится раскаиваться, что съел слишком мало.
7) Если рассердишься, сочти десять; очень рассердишься, сочти сто.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Letter to Thomas Jefferson Smith, Monticello, 21 February 1825, 'A Decalogue of Canons for observation in practical life'; in The Writings of Thomas Jefferson, ed. H. A. Washington, vol. VII (New York, Riker, 1857 printing of the Congress edition), Vol. VII, pp. 401-402; canons 1, 2, 5, 8 and 10.
Tolstoy takes five of the ten canons (1, 2, 5, 8 and 10), keeps the first two closely, and changes the other three. 'Pride costs us more than hunger, thirst and cold' becomes 'pride costs more than all that is needed for food, drink, shelter, and clothing'; 'How much pain have cost us the evils which have never happened' becomes 'how much we have suffered over what did not happen but only might have happened'; the tenth canon gains 'before you do or say anything' and a third step, 'if that has not passed, count a thousand'. «По Джеферсону» (after Jefferson) marks the retelling. In his unfinished popular version of the Circle (Jubilee vol. 42) Tolstoy gives seven canons, adding the fourth and sixth, and keeps the tenth as Jefferson has it. Southgate's Many Thoughts of Many Minds prints the tenth canon alone.
Translation note. «Сердце», literally “heart”, has here its old everyday sense of anger, as in «сердиться», “to be angry”.
“Rash condemnations” become “unkind judgments,” and explaining others’ acts “with heartfelt simplicity” becomes explaining them “in the best sense.”
Original · Russian
Никого не презирайте, подавляйте в своём сердце дерзновенные осуждения, обидные подозрения на ближнего, объясняйте себе с сердечною простотой чужие поступки и слова. Искренно предпочитайте других самому себе.
TolstoyТолстой
Никого не презирайте, подавляйте в своем сердце недобрые суждения, обидные подозрения на ближнего, объясняйте себе всегда в лучшем смысле чужие поступки и слова.
Despise no one; stifle in your hearts unkind judgments, hurtful suspicions of your neighbor; always explain to yourselves the actions and words of others in the best sense.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianНикого не презирайте, подавляйте в своём сердце дерзновенные осуждения, обидные подозрения на ближнего, объясняйте себе с сердечною простотой чужие поступки и слова. Искренно предпочитайте других самому себе.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.3.
Tolstoy rewrites two phrases and drops the last sentence. The anthology's "rash condemnations" (дерзновенные осуждения) become "unkind judgments" (недобрые суждения), and "explain others' acts and words to yourself with heartfelt simplicity" becomes "always in the best sense"; "Sincerely prefer others to yourself" is left out. The writer the anthology took it from was not identified; the thought is near Imitation of Christ I.14 (on rash judgment) in spirit, with no wording in common.
“Moses, Plato and Milton” become “the greatest thinkers,” and the gleam of light from within becomes bright thoughts that flash up “like sparks.”
Original
the highest merit we ascribe to Moses, Plato and Milton is that they set at naught books and traditions, and spoke not what men, but what they thought.
A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages.
TolstoyТолстой
Заслуга величайших мыслителей состоит именно в том, что они, независимо от существовавших до них книг и преданий, выражали то, чтó сами думали, а не то, чтó думали или прежде жившие, или окружающие их люди.
Так же точно и каждый из нас должен подстерегать и улавливать те светлые мысли, которые, подобно искрам, от времени до времени вспыхивают и разгораются в нашем сознании. Для каждого из нас подобные внутренние просветления имеют гораздо больше значения, нежели созерцание и изучение целого созвездия поэтов и мудрецов.
The merit of the greatest thinkers lies precisely in this: independently of the books and traditions that existed before them, they expressed what they themselves thought, and not what was thought either by those who had lived before them or by the people around them.
In just the same way each of us must watch for and catch those bright thoughts that, like sparks, now and then flash up and blaze in our consciousness. For each of us such inner illuminations mean far more than the contemplation and study of a whole constellation of poets and sages.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
Emerson’s own words… the highest merit we ascribe to Moses, Plato and Milton is that they set at naught books and traditions, and spoke not what men, but what _they_ thought.
A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), First paragraph, after 'To believe your own thought, to believe that what is true for you in your private heart is true for all men,—that is genius'.
Two consecutive sentences, expanded and generalized. 'Moses, Plato and Milton' becomes 'the greatest thinkers'; 'set at naught books and traditions' becomes 'independent of the books and traditions that existed before them'; 'spoke not what men, but what they thought' becomes 'expressed what they themselves thought, and not what those who lived before them or the people around them thought'. The second sentence becomes a paragraph of its own and gains 'in the same way', a simile ('like sparks'), and 'for each of us such inner illuminations mean far more than the contemplation and study of a whole constellation of poets and sages' for Emerson's 'more than the lustre of the firmament of bards and sages'. The Jubilee list of sources names a Russian Self-Reliance («О доверии к себе», Posrednik, 1904), possibly Tolstoy's route.
“Do not be too moral” is softened to “seek not only a moral life.”
Original
Do not be too moral. You may cheat yourself out of much life so. Aim above morality.
TolstoyТолстой
Ищите не только нравственной жизни, но стремитесь к тому, чтò выше нравственности.
Seek not only a moral life, but strive toward what is higher than morality.
From Letter to Harrison Blake, Concord, 27 March 1848 · reworded by Tolstoy .
Thoreau’s own wordsDo not be too moral. You may cheat yourself out of much life so. Aim above morality.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 March 1848 (Familiar Letters, Writings vol. VI, 1906; first printed in Letters to Various Persons, 1865), Third paragraph from the end of the letter, after 'Know your own bone; gnaw at it, bury it, unearth it, and gnaw it still'.
'Aim above morality' is rendered closely ('strive for what is higher than morality'); Tolstoy puts before it 'Seek not only the moral life', which softens Thoreau's 'Do not be too moral. You may cheat yourself out of much life so.' The same letter gave November 26 and December 12 their Thoreau entries.
Translation note. The Russian italic is broken only at the comma before «чтò», “what”; it is set here as one span.
A sentence that leads into Tito’s fall in a novel becomes a maxim; “the life of mankind at large” becomes “the life of ancestors.”
Original
Our lives make a moral tradition for our individual selves, as the life of mankind at large makes a moral tradition for the race; and to have once acted nobly seems a reason why we should always be noble. But Tito was feeling the effect of an opposite tradition:
TolstoyТолстой
Наши жизни составляют для нас нравственное предание, как жизнь предков составляет предание для рода. Совершенный нами великий поступок представляется нам побудительной причиной к тому, чтобы вся жизнь наша соответствовала этому поступку.
Our lives make up a moral tradition for us, as the life of ancestors makes up a tradition for a family. A great deed we have done appears to us as an incentive to make our whole life accord with that deed.
From Romola · reworded by Tolstoy .
George Eliot’s own wordsOur lives make a moral tradition for our individual selves, as the life of mankind at large makes a moral tradition for the race; and to have once acted nobly seems a reason why we should always be noble. But Tito was feeling the effect of an opposite tradition: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Romola (1862-63), ch. XXXIX 'A Supper in the Rucellai Gardens', ch. XXXIX, the paragraph after Tito's 'triple deceit'.
Close in sense, changed in wording. 'As the life of mankind at large makes a moral tradition for the race' becomes 'as the life of our ancestors makes a tradition for the kin', and 'to have once acted nobly seems a reason why we should always be noble' becomes 'a great deed we have done seems to us a reason for making our whole life answer to that deed'. In the novel the sentence leads into Tito's falling away ('But Tito was feeling the effect of an opposite tradition'); Tolstoy takes it as a general thought.
Heine’s retort to the attacks on him and his friends becomes a maxim: “in every age scoundrels have tried to cloak their vile deeds” in religion, morality, and love of country.
Original · translated by Gilbert Cannan
Strange ! It is always religion, always morality, always patriotism, with which the mauvais sujets justify these attacks. They attack us not from a private interest, not from literary envy, not from native slavishness, but to save God, good morals, and the Fatherland.
TolstoyТолстой
Странное дело! Во все времена негодяи старались маскировать свои гнусные поступки преданностью интересам религии, нравственности и любви к отечеству.
It is a strange thing! In every age scoundrels have tried to cloak their vile deeds in devotion to the interests of religion, morality, and love of country.
From Ueber den Denunzianten. Eine Vorrede zum dritten Theile des Salons · reworded by Tolstoy .
Original · GermanSonderbar! Und immer ist es die Religion, und immer die Moral, und immer der Patriotismus, womit alle schlechten Subjecte ihre Angriffe beschönigen! Sie greifen uns an, nicht aus schäbbigen Privatinteressen, nicht aus Schriftstellerneid, nicht aus angebohrnem Knechtsinn, sondern um den lieben Gott, um die guten Sitten und das Vaterland zu retten.
Source text: de.wikisource.orgIn English · Gilbert Cannan, 1910Strange ! It is always religion, always morality, always patriotism, with which the mauvais sujets justify these attacks. They attack us not from a private interest, not from literary envy, not from native slavishness, but to save God, good morals, and the Fatherland.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ueber den Denunzianten. Eine Vorrede zum dritten Theile des Salons (Hamburg, Hoffmann und Campe, 1837), against Wolfgang Menzel, First edition, p. 12 (Wikisource's transcription); Karpeles, Heinrich Heine's Memoirs, vol. II, Book IV, ch. X ("Young Germany").
Heine, answering Menzel's denunciation of Young Germany: "Strange! And always it is religion, and always morality, and always patriotism, with which all bad characters gloss over their attacks!" They attack us, he goes on, to save God, good morals, and the fatherland. Tolstoy keeps the exclamation and the three words and makes the sentence general: "at all times scoundrels have tried to mask their vile deeds with devotion to the interests of religion, morality, and love of the fatherland". Menzel and the attacks on Heine and his friends drop out. No closer wording was found in Heine, and the form Tolstoy read (perhaps a Russian or English rendering) was not identified.
Marcus’s portrait of “such a man” who “has put off the body” is turned to “you,” and casting off the outer shell is glossed “your body, that is, to die”; the line that all calamities will seem unimportant is added.
Original · translated by George Long
Such a man has put off the body, and as he sees that he must, no one knows how soon, go away from among men and leave everything here, he gives himself up entirely to just doing in all his actions, and in everything else that happens he resigns himself to the universal nature.
But as to what any man shall say or think about him or do against him, he never even thinks of it,
TolstoyТолстой
Когда ты твердо убежден и помнишь, что с часу на час тебе предстоит сбросить свою внешнюю оболочку, свое тело, т. е. умереть, тебе легче соблюдать справедливость и поступать по правде, легче покоряться судьбе своей. Думай только о том, как бы не отступить от правды в каждом предстоящем тебе сегодня деле и как бы покорно нести то, что сейчас предстоит тебе. Живи так — и ты не только встретишь невозмутимо всякие людские толки, пересуды, покушения, — ты даже не станешь думать о них, но все бедствия, которые могут постигнуть тебя, покажутся тебе неважными, потому что, живя так, все желания твои сольются в одно — исполнять волю бога. А это ты всегда можешь сделать.
When you are firmly convinced, and remember, that at any hour you are to cast off your outer shell, your body, that is, to die, it is easier for you to hold to justice and to act according to the truth, easier to submit to your fate. Think only of how not to depart from the truth in each task before you today, and how to bear with submission what is before you now. Live so — and you will not only meet all people’s talk, gossip, and attacks undisturbed — you will not even think about them — but all the calamities that may befall you will seem unimportant to you, because when you live so, all your desires will merge into one — to do the will of God. And this you can always do.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… ἐξεδύσατο τὸ σῶμα καὶ ἐννοήσας ὅτι ὅσον οὐδέπω πάντα ταῦτα καταλιπεῖν ἀπιόντα ἐξ ἀνθρώπων δεήσει, ἀνῆκεν ὅλον ἑαυτὸν δικαιοσύνῃ μὲν εἰς τὰ ὑφ’ ἑαυτοῦ ἐνεργούμενα, ἐν δὲ τοῖς ἄλλοις συμβαίνουσι τῇ τῶν ὅλων φύσει.
… τί δ’ ἐρεῖ τις ἢ ὑπολήψεται περὶ αὐτοῦ ἢ πράξει κατ’ αὐτοῦ, οὐδ’ εἰς νοῦν βάλλεται, …
… ἀσχολίας δὲ πάσας καὶ σπουδὰς ἀφῆκε καὶ οὐδὲν ἄλλο βούλεται ἢ εὐθεῖαν περαίνειν διὰ τοῦ νόμου καὶ εὐθεῖαν περαίνοντι ἕπεσθαι τῷ θεῷ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Such a man has put off the body, and as he sees that he must, no one knows how soon, go away from among men and leave everything here, he gives himself up entirely to just doing in all his actions, and in everything else that happens he resigns himself to the universal nature.
But as to what any man shall say or think about him or do against him, he never even thinks of it, …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты твердо убежден и помнишь, что с часу на час тебе предстоит сбросить свою внешнюю оболочку, тебе легче соблюдать справедливость и поступать по правде, легче покоряться судьбе своей.
Тогда ты встретишь невозмутимо всякие людские толки, пересуды, покушения, ты даже не станешь думать о них.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.11.
Reworked from Tolstoy's own version in Thoughts of Wise Men (1903), which follows X.11. Marcus speaks of "such a man" who "has put off the body"; Tolstoy turns it to "you", glosses "the outer shell" as "your body, that is, die", and makes Marcus's close ("desires nothing else than ... to follow God") into "all your wishes will merge into one, to do the will of God. And this you can always do." The line that all misfortunes will seem unimportant is Tolstoy's.
Marcus’s “I must be emerald and keep my color” becomes a general maxim: virtue keeps its natural beauty like “a precious stone.”
Original · translated by George Long
Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.
TolstoyТолстой
Добродетель в человеке должна иметь свойство драгоценного камня, который неизменно сохраняет свою природную красоту, что бы с ним ни приключилось.
Virtue in a man must have the quality of a precious stone, which keeps its natural beauty unchanged, whatever may befall it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὍ τι ἄν τις ποιῇ ἢ λέγῃ, ἐμὲ δεῖ ἀγαθὸν εἶναι, ὡς ἂν εἰ ὁ χρυσὸς ἢ ὁ σμάραγδος ἢ ἡ πορφύρα τοῦτο ἀεὶ ἔλεγεν· ὅ τι ἄν τις ποιῇ ἢ λέγῃ, ἐμὲ δεῖ σμάραγδον εἶναι καὶ τὸ ἐμαυτοῦ χρῶμα ἔχειν.
Source text: raw.githubusercontent.comIn English · George Long, 1862Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДобродетель в человеке должна иметь свойство драгоценного камня, который неизменно сохраняет свою природную красоту, что бы с ним ни приключилось.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.15.
Word for word from Thoughts of Wise Men (1903). Marcus's first-person "whatever anyone does or says, I must be emerald and keep my color" becomes a general maxim: the emerald becomes "a precious stone", "my color" becomes "its natural beauty", and the gold and purple are dropped.
Marcus’s pig kicking and squealing at the sacrifice becomes “a shameful struggle … such as is proper to animals”; “simply to follow is a necessity imposed on all” is dropped.
Original · translated by George Long
And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.
TolstoyТолстой
Вспомни, что отличительное свойство разумного существа есть свободное подчинение своей судьбе, а не постыдная борьба с нею, свойственная животным.
Remember that the distinguishing mark of a rational being is free submission to its fate, and not a shameful struggle against it, such as is proper to animals.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΦαντάζου πάντα τὸν ἐφ’ ᾡτινιοῦν λυπούμενον ἢ δυσαρεστοῦντα ὅμοιον τῷ θυομένῳ χοιριδίῳ καὶ ἀπολακτίζοντι καὶ κεκραγότι·
… τὴν ἔνδεσιν ἡμῶν καὶ ὅτι μόνῳ τῷ λογικῷ ζῴῳ δέδοται τὸ ἑκουσίως ἕπεσθαι τοῖς γινομένοις, τὸ δὲ ἕπεσθαι ψιλὸν πᾶσιν ἀναγκαῖον.
Source text: raw.githubusercontent.comIn English · George Long, 1862And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВспомни, что отличительное свойство разумного существа есть свободное подчинение своей судьбе, а не постыдная борьба с нею, свойственная животным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.28.
Word for word from Thoughts of Wise Men (1903). Marcus: only to the rational animal is it given to follow what happens willingly; mere following is necessary for all; whoever grieves is like the pig that kicks and squeals at the sacrifice. Tolstoy compresses the pig into "shameful struggle ... proper to animals" and drops "mere following is necessary for all".
Translation note. The Russian italic is broken only at the commas; the English sets the entry as one span.
“Nearly as much practicing as music” loses “nearly,” and “losing our lessons when the master comes” is spelled out: when a chance to learn patience comes, “we run away from the lesson.”
Original
And to practice patience. I can tell you, children, THAT requires nearly as much practicing as music; and we are continually losing our lessons when the master comes.
TolstoyТолстой
Чтобы научиться терпению, нужно практиковаться столько же, как при изучении музыки, а мы между тем, как только учитель приходит, как только выпадает случай поучиться терпению, убегаем от урока.
To learn patience, one must practice as much as in learning music; and yet as soon as the teacher comes, as soon as a chance falls to us to learn a little patience, we run away from the lesson.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsAnd to practice patience. I can tell you, children, THAT requires nearly as much practicing as music; and we are continually losing our lessons when the master comes.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы научиться терпению, нужно практиковаться почти столько же, как и при изучении музыки, а мы между тем почти всегда манкируем, когда учитель приходит.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', Lecture IV, opening dialogue on the rainy day, L. to Isabel.
Changed in the last clause. Ruskin's 'nearly as much practicing as music' loses 'nearly'; 'we are continually losing our lessons when the master comes' becomes 'as soon as the teacher comes, as soon as a chance falls to learn patience, we run away from the lesson' (как только учитель приходит, как только выпадает случай поучиться терпению, убегаем от урока): Tolstoy spells out the image. The 1903 version kept closer ('почти', 'почти всегда манкируем, когда учитель приходит'). No printable.
“The majesty of duty” becomes “the fulfillment of duty,” “enjoyment of life” becomes “personal pleasure,” and Kant’s image of a medicine for the sick soul becomes a mixture to “live on.”
Original · translated by Thomas Kingsmill Abbott
The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribunal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves;
TolstoyТолстой
Исполнение долга не имеет ничего общего с личным наслаждением. У долга свой особый закон, свой особый суд, и, если бы мы захотели смешать долг и личное наслаждение, чтобы жить этой смесью, то долг и наслаждение сейчас же сами собою отделились бы друг от друга.
The fulfillment of duty has nothing in common with personal pleasure. Duty has its own particular law, its own particular court, and if we wished to mix duty and personal pleasure so as to live on that mixture, duty and pleasure would at once separate from each other of their own accord.
From Kritik der praktischen Vernunft · reworded by Tolstoy .
Original · GermanDie Ehrwürdigkeit der Pflicht hat nichts mit Lebensgenuß zu schaffen; sie hat ihr eigentümliches Gesetz, auch ihr eigentümliches Gericht, und wenn man auch beide noch so sehr zusammenschütteln wollte, um sie vermischt, gleichsam als Arzneimittel, der kranken Seele zuzureichen, so scheiden sie sich doch alsbald von selbst …
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873The majesty of duty has nothing to do with enjoyment of life; it has its special law and its special tribunal, and though the two should be never so well shaken together to be given well mixed, like medicine, to the sick soul, yet they will soon separate of themselves; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), Part I, Book I, ch. III (Von den Triebfedern der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 141.
The first part of Kant's sentence. Changed: "the venerableness of duty" (die Ehrwürdigkeit der Pflicht) becomes «Исполнение долга» (the doing of duty); "enjoyment of life" (Lebensgenuß) becomes «личным наслаждением» (personal pleasure); Kant's image, duty and pleasure "shaken together to be handed, mixed, as a medicine to the sick soul" (gleichsam als Arzneimittel, der kranken Seele zuzureichen), becomes «чтобы жить этой смесью» (to live by this mixture). Kant's close (if they do not separate, duty has no effect, and the moral life perishes) is left out.
Kant’s “actions” are spelled out as “the rules of a good life,” with a list of them added in parentheses; “so far as practical reason has the right to conduct us” is left out.
Original · translated by J. M. D. Meiklejohn
So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.
TolstoyТолстой
Надо правила доброй жизни (не убивай, не сердись, не блуди, не плати злом за зло и другие) считать истинными и обязательными для нас не потому, что это божьи заповеди, а надо считать их божьими заповедями потому, что мы чувствуем, что они внутренно обязательны для нас.
We must regard the rules of a good life (do not kill, do not be angry, do not fornicate, do not repay evil with evil, and the others) as true and binding on us not because they are God’s commandments, but must regard them as God’s commandments because we feel that they are inwardly binding on us.
From Kritik der reinen Vernunft · reworded by Tolstoy .
Original · GermanWir werden, soweit praktische Vernunft uns zu führen das Recht hat, …
… sondern sie darum als göttliche Gebote ansehen, weil wir dazu innerlich verbindlich sind.
Source text: archive.orgIn English · J. M. D. Meiklejohn, 1855So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 2, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 231; Richter's register: Kr. d. r. V., Hartenstein III, 540.
Kant's sense kept, his terms changed. "Actions" (Handlungen) become «правила доброй жизни» (the rules of a good life), and Tolstoy inserts his own list, «(не убивай, не сердись, не блуди, не плати злом за зло и другие)» (do not kill, do not be angry, do not commit adultery, do not repay evil with evil, and others), which is not in Kant. "So far as practical reason has the right to lead us" is left out; "we are inwardly obliged" (innerlich verbindlich) becomes «мы чувствуем, что они внутренно обязательны» (we feel they are inwardly binding); Tolstoy adds «истинными» (true) to "binding". In Richter the sentence is broken by a page number, so it is excerpted in two parts.
Translation note. «Не блуди», “do not fornicate”, forbids unchastity of every kind; the commandment “do not commit adultery” is «не прелюбодействуй».
“The greatest sensual enjoyment, with no admixture of disgust” becomes “one of the sure and pure joys”; “in a healthy state” is dropped.
Original · German
Der grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit.
TolstoyТолстой
Одна из несомненных и чистых радостей есть отдых после труда.
One of the sure and pure joys is rest after labor.
Kant.
From Anthropologie in pragmatischer Hinsicht · reworded by Tolstoy .
What Tolstoy read · Raoul Richter, Kant-AussprücheDer größte Sinnengenuß, der gar keine Beimischung von Ekel bei sich führt, …
Source text: archive.orgOriginal · GermanDer grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit.
Source text: archive.orgTolstoy’s own version · Путь жизниОдна из лучших и чистых радостей — это отдых после труда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Anthropologie in pragmatischer Hinsicht (1798), Part I, Book III, "Von dem höchsten physischen Gut"; in Richter, Kant-Aussprüche (1901), the motto of the section "Menschen- und Lebenskunde", § 84 in the 2nd ed. (1800), § 85 in Kirchmann's ed. (3rd ed., Leipzig 1880), p. 195; Richter's register: Anthropologie, Hartenstein VII, 597.
Kant: "the greatest sensual enjoyment, with no admixture of disgust, is, in a healthy state, rest after work" (Der grösste Sinnengenuss, der gar keine Beimischung von Ekel bei sich führt, ist im gesunden Zustande Ruhe nach der Arbeit). Tolstoy: «Одна из несомненных и чистых радостей» (one of the undoubted and pure joys). The superlative becomes "one of", "sensual enjoyment" becomes "joy", "with no admixture of disgust" becomes "pure", and "in a healthy state" is dropped. Richter prints the sentence as a motto (its OCR has a misreading, "nacli", so only its first clause is excerpted). No public-domain English of the Anthropologie was found. Tolstoy reused the line in «На каждый день» (11 May, no. 2) and in *The Path of Life*.
Laboring “not as one who is wretched” becomes “do not count work a misfortune,” “constantly” is added, and “pitied or admired” narrows to praise; the clause on the social reason is dropped.
Original · translated by George Long
Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only--to put thyself in motion and to check thyself, as the social reason requires.
TolstoyТолстой
Работай постоянно, не почитай работу для себя бедствием и не желай себе за это похвалы.
Work constantly, do not count work a misfortune for yourself, and do not wish to be praised for it.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΠόνει μὴ ὡς ἄθλιος μηδὲ ὡς ἐλεεῖσθαι ἢ θαυμάζεσθαι θέλων, ἀλλὰ μόνον ἓν θέλε· κινεῖσθαι καὶ ἴσχεσθαι, ὡς ὁ πολιτικὸς λόγος ἀξιοῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only--to put thyself in motion and to check thyself, as the social reason requires.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРаботай постоянно, не почитай работу для себя бедствием или бременем и не желай себе за это похвалы и участия.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, IX.12.
Shortened from Thoughts of Wise Men (1903), which keeps a version of the last clause ("Общее благо — вот чего ты должен желать"). Marcus: labor not as one wretched, nor as one wishing to be pitied or admired. Tolstoy adds "constantly", has "do not count work a calamity for yourself" for "as one wretched", and keeps only "praise" for "pitied or admired"; the clause on the social reason is dropped.
“Forty years ago I was not” becomes “I had never been,” and the closing challenge, “if that something is not God, I should like to know what it is,” becomes a statement: “I am told that there is no such thing as what we call God.”
Original · translated by Henri van Laun
Now, if that something is not God, I should like to know what it is.
TolstoyТолстой
Меня никогда не было и не от меня зависело быть когда-нибудь, как не от меня, существующего теперь, зависит перестать быть, — стало быть, я начал и продолжаю быть силой чего-то такого, что было до меня, что будет после меня и что могущественнее меня. И мне говорят, что нет ничего такого, что мы называем богом.
I had never been, and it did not depend on me ever to be, just as it does not depend on me, now that I exist, to cease to be; it follows that I began, and continue, to be by the power of something that was before me, that will be after me, and that is mightier than I. And I am told that there is no such thing as what we call God.
From Les Caractères, ch. XVI, Des esprits forts · reworded by Tolstoy .
Original · FrenchIl y a quarante ans que je n’étais point, et qu’il n’était pas en moi de pouvoir jamais être, comme il ne dépend pas de moi, qui suis une fois, de n’être plus ; j’ai donc commencé, et je continue d’être par quelque chose qui est hors de moi, qui durera après moi, qui est meilleur et plus puissant que moi : si ce quelque chose n’est pas Dieu, qu’on me dise ce que c’est.
Source text: fr.wikisource.orgIn English · Henri van Laun, 1885Now, if that something is not God, I should like to know what it is.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Les Caractères, ch. XVI, Des esprits forts, § 36, opening of the proof of God.
"Il y a quarante ans que je n’étais point" becomes «Меня никогда не было»; "hors de moi … meilleur et plus puissant que moi" becomes «что было до меня … могущественнее меня» ("meilleur" dropped). The close is turned: "si ce quelque chose n’est pas Dieu, qu’on me dise ce que c’est" becomes «И мне говорят, что нет ничего такого, что мы называем богом».
Lavater’s description of a man with “some of the best requisites of man” becomes advice, “if you want to be intelligent, learn to”; asking comes before listening, and “calmly speaks” is dropped.
Original
TolstoyТолстой
Хочешь быть умным, научись разумно спрашивать, внимательно слушать, спокойно отвечать и переставать говорить, когда нечего больше сказать.
If you want to be intelligent, learn to ask reasonably, to listen attentively, to answer calmly, and to stop talking when there is nothing more to say.
From Aphorisms on Man · reworded by Tolstoy .
Louis Klopsch, Many Thoughts of Many MindsHe who sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say, is in possession of some of the best requisites of man.
Source text: gutenberg.orgAnother translation · Aphorisms on Man, tr. Henry FuseliWho feduloufly attends, pointedly alks, calmly fpeaks, coolly anfwers, and ceafes when he has …
… no more to fay, is in poffeffion of fome of the belt requifites of man.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Aphorisms on Man (London, 1788, translated by Henry Fuseli from Lavater's German manuscript, Vermischte unphysiognomische Regeln zur Selbst- und Menschenkenntniß), Aphorisms on Man (1788), no. 125; Klopsch, Many Thoughts of Many Minds, under conversation.
Lavater wrote in German; the aphorism was first printed in Fuseli's English (1788), and Louis Klopsch's anthology Many Thoughts of Many Minds (1896) reprints it; Henry Southgate's anthology of that title (1862), which the Jubilee list names among Tolstoy's sources, does not have it, so where Tolstoy read it is not established. The German text was not found (the Halle copy of the 1787 Regeln is behind a bot check). Changed: Lavater describes the man who "sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say" as possessing "some of the best requisites of man"; Tolstoy makes it advice, «Хочешь быть умным, научись» (if you want to be wise, learn to), puts asking before listening, drops "calmly speaks", and renders "pointedly asks" as «разумно спрашивать» (ask reasonably).
Translation note. «Умный» is “intelligent”, kept apart from «мудрые», “the wise”, in Lao-Tzu’s lines the same day.
“Believe good of you” becomes “speak well of you,” and Pascal’s “N’en dites pas,” say none of it (Trotter: “Don’t speak”), is spelled out as “do not speak well of yourself.”
Original · translated by W. F. Trotter
Do you wish people to believe good of you? Don't speak.
TolstoyТолстой
Хотите, чтобы о вас хорошо говорили, не говорите о себе хорошего.
If you want people to speak well of you, do not speak well of yourself.
From Pensées · reworded by Tolstoy .
Original · FrenchVoulez-vous qu’on croie du bien de vous ? n’en dites pas.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Do you wish people to believe good of you? Don't speak.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 44 (Section I); Trotter 44.
Pascal's whole fragment, with one word changed: 'qu'on croie du bien de vous' (that people believe good of you) becomes «чтобы о вас хорошо говорили» (that people speak well of you). 'N'en dites pas' (do not say it) is spelled out as «не говорите о себе хорошего». Trotter's 'Don't speak' misreads the French.
“Piety is the daily renewing of the ideal” gives way to the plain reason prayer is useful, “Life confuses us, irritates us, scatters our thoughts”; “pardon and … duty” become “our sins, … our duty to forgive everyone,” and “to follow the common example” becomes “to please them.”
Original · translated by Mrs. Humphry Ward
Piety is the daily renewing of the ideal, the steadying of our inner being, agitated, troubled, and embittered by the common accidents of existence. Prayer is the spiritual balm, the precious cordial which restores to us peace and courage. It reminds us of pardon and of duty.
Thou art neither bound to follow the common example nor to succeed.
TolstoyТолстой
Жизнь путает, раздражает нас, рассеивает наши мысли. От этого-то и бывает так полезна для души молитва. Молитва — это крепительное лекарство, оно возвращает нам мир и мужество. Она напоминает нам наши грехи, нашу обязанность прощения всех, она говорит нам: «Ты любим — люби; ты получил — давай; ты должен умереть — делай свое дело; побеждай гнев великодушием, зло добром. Чтó нужды до ложного суждения людей о тебе. Ты не обязан ни угождать им, ни иметь успех. Делай, что должно; пусть будет, что будет. Твой свидетель — твоя совесть, а твоя совесть — это бог, который говорит в тебе. Вспоминай и освежай в себе всё это — в этом молитва».
Life confuses us, irritates us, scatters our thoughts. That is why prayer proves so useful to the soul. Prayer is a strengthening medicine; it gives us back peace and courage. It reminds us of our sins, of our duty to forgive everyone; it says to us: “You are loved — love; you have received — give; you must die — do your work; overcome anger with generosity, evil with good. Never mind people’s false judgment of you. You are not bound either to please them or to succeed. Do what you ought; come what may. Your witness is your conscience, and your conscience is God speaking in you. Remember and refresh all this in yourself — in this is prayer.”
From Fragments d'un journal intime · reworded by Tolstoy .
Original · FrenchLa piété est le rafraîchissement quotidien de l'idéal, la remise en équilibre de notre être intérieur, agité, troublé, aigri par les accidents journaliers de l'existence.
La prière est le baume spirituel, le cordial précieux qui nous rend la paix et le courage. Elle nous rappelle le pardon et le devoir.
Qu'importent l'opinion aveugle, ton caractère méconnu, les ingratitudes éprouvées? Tu n'es tenu ni à suivre les exemples vulgaires, ni à réussir.
Fais ce que dois, advienne que pourra. Tu as un témoin, ta conscience; et ta conscience c'est Dieu qui te parle.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885Piety is the daily renewing of the ideal, the steadying of our inner being, agitated, troubled, and embittered by the common accidents of existence. Prayer is the spiritual balm, the precious cordial which restores to us peace and courage. It reminds us of pardon and of duty.
Thou art neither bound to follow the common example nor to succeed.
Source text: gutenberg.orgDetails
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'.
“L’effort venant d’en haut,” effort from above, is named as “kings, … the mighty of the world,” and “la force d’inertie,” the force of inertia, is spelled out: “stop obeying those who draw them into war”; Harduin’s closing doubt, “Ce ne sera pas demain,” is dropped.
Original · French
Ce n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées, si elles doivent l'être. Elle profite à trop de gens.
L'état idéal rêvé ne pourra être réalisé que le jour où ceux qui en souffrent le plus, s'apercevant qu'ils tiennent leur sort entre leurs mains, emploieront tranquillement la force d'inertie.
Ce ne sera pas demain, et il y aura pendant longtemps encore des hommes pour tuer ou se faire tuer, quelque répugnance que la chose leur inspire. H. Harduin.
TolstoyТолстой
Вооруженный мир и война, если и будут когда-либо уничтожены, то никак не царями, не сильными мира. Война слишком выгодна для них. Война прекратится только тогда, когда те, кто больше всего страдают от войны, поймут, что их судьба в их же руках, и для своего освобождения от бедствий войны употребят самое простое и естественное средство: перестанут повиноваться тем, кто вовлекает их в войну, делает их солдатами.
Armed peace and war, if they are ever abolished, will in no way be abolished by kings, by the mighty of the world. War is too profitable for them. War will cease only when those who suffer most from war understand that their fate is in their own hands, and, to free themselves from the calamities of war, use the simplest and most natural means: stop obeying those who draw them into war, who make soldiers of them.
From Article in Le Matin, as reprinted in Jean Grave, Guerre-Militarisme · reworded by Tolstoy .
Original · FrenchCe n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées, si elles doivent l'être. Elle profite à trop de gens.
L'état idéal rêvé ne pourra être réalisé que le jour où ceux qui en souffrent le plus, s'apercevant qu'ils tiennent leur sort entre leurs mains, emploieront tranquillement la force d'inertie.
Ce ne sera pas demain, et il y aura pendant longtemps encore des hommes pour tuer ou se faire tuer, quelque répugnance que la chose leur inspire. H. Harduin.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Article in Le Matin, as reprinted in Jean Grave, Guerre-Militarisme (Paris, 1902), Grave, pp. 237–238.
«Хардюэн» is H. Harduin, a writer for the Paris daily Le Matin (Jubilee vol. 42, name index: «Гардюэн (Harduin Н.)»). The passage closes an article that Jean Grave reprints in Guerre-Militarisme (1902), the anthology that gave Tolstoy other war sayings (see December 29). Harduin writes of a conscript at Belfort who refused to bear arms, and concludes: "Ce n'est pas, en effet, par l'effort venant d'en haut que la paix armée et la guerre seront jamais supprimées" (it is not by effort from above that armed peace and war will ever be done away with); "Elle profite à trop de gens" (it profits too many people); the ideal state will come only when those who suffer most, seeing that they hold their fate in their own hands, "emploieront tranquillement la force d'inertie" (will calmly use the force of inertia). Tolstoy names the "effort from above" as «не царями, не сильными мира» (not by kings, not by the mighty of the world), has «Война слишком выгодна для них» (war is too profitable for them) for "it profits too many people", and spells out the force of inertia: «употребят самое простое и естественное средство: перестанут повиноваться тем, кто вовлекает их в войну, делает их солдатами» (will use the simplest and most natural means: stop obeying those who draw them into war and make them soldiers). Harduin's closing doubt, "Ce ne sera pas demain" (it will not be tomorrow), is dropped. Grave prints the date as «6 décembre igou» in the OCR; a later page of the same scan quotes the sentence on the ideal state with «6 déc. 1901».
Translation note. «Хардюэн» is H. Harduin, who wrote for the Paris paper Le Matin (the source panel gives the article). The Jubilee text breaks the italics at the commas; the English sets the passage as one.
Savonarola’s words to Romola become a saying on marriage, the duties named, after the title of Coit’s chapter, as those “to your husband or your wife,” and “Sorrow without duty—bitter herbs, and no bread with them” becomes “the same sorrow, but without the consciousness of duty fulfilled.”
Original
I say again, man cannot choose his duties. You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth; and what will you find, my daughter? Sorrow without duty—bitter herbs, and no bread with them.
TolstoyТолстой
Ты можешь пренебречь своею обязанностью перед супругом или супругой, можешь избавиться от той печали, которую дают тебе эти обязанности, можешь уйти. Но что же ты найдешь?
Ту же печаль, но без сознания исполненной обязанности.
You can neglect your duty to your husband or your wife, you can free yourself from the sorrow that these duties bring you, you can leave. But what will you find?
The same sorrow, but without the consciousness of duty fulfilled.
From Romola · reworded by Tolstoy .
What Tolstoy read · Stanton Coit, The Message of Man: A Book of Ethical ScripturesThou mayest choose to forsake thy duties, and choose not to have the sorrow they bring. But thou wilt go forth, and what wilt thou find : Sorrow without duty, bitter herbs, and no bread with them.
Source text: archive.orgGeorge Eliot’s own wordsI say again, man cannot choose his duties. You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth; and what will you find, my daughter? Sorrow without duty—bitter herbs, and no bread with them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Romola (1862-63), ch. XL 'An Arresting Voice', Ch. XL, Savonarola to Romola, who is leaving Florence and her husband.
Changed in two places. Coit's The Message of Man, in Tolstoy's list of sources, prints Savonarola's words in the second person singular in its chapter 'The Marriage Bond is Holy', and Tolstoy names the duties as those 'to husband or wife' (перед супругом или супругой), which Coit's chapter title supplies (in the novel Romola is leaving her husband). The ending 'Sorrow without duty, bitter herbs, and no bread with them' becomes 'The same sorrow, but without the consciousness of duty fulfilled' (Ту же печаль, но без сознания исполненной обязанности). 'You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth' becomes 'you may neglect your duty ..., may rid yourself of the sorrow these duties give you, may go away'. The paragraph break before the last line is Tolstoy's. Tileston's Daily Strength for Daily Needs (23 October) prints the same passage, without the marriage. No printable.
“His whole duty is to think as he ought” becomes “he must think rationally,” and the order of thought, “to begin with self, and with its Author and its end,” is spelled out as thinking first “about the end for which he must live.” †
Original · translated by W. F. Trotter
Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to think as he ought. Now, the order of thought is to begin with self, and with its Author and its end.
TolstoyТолстой
Человек мыслит — так он создан. Ясно, что он должен мыслить разумно. Разумно мыслящий человек прежде всего думает о том, для какой цели он должен жить: он думает о своей душе, о боге. Посмотрите же, о чем думают мирские люди? О чем угодно, только не об этом. Они думают о плясках, о музыке, о пении; они думают о постройках, о богатстве, о власти; они завидуют положению богачей и царей. Но они вовсе не думают о том, что значит быть человеком.
Man thinks — so he is made. It is clear that he must think rationally. A man who thinks rationally thinks first of all about the end for which he must live: he thinks about his soul, about God. Now look: what do worldly people think about? About anything but this. They think about dancing, about music, about singing; they think about buildings, about wealth, about power; they envy the position of the rich and of kings. But they do not think at all about what it means to be a man.
From Pensées · reworded by Tolstoy .
Original · FrenchL’homme est visiblement fait pour penser ; c’est toute sa dignité ; et tout son mérite et tout son devoir est de penser comme il faut.
Or l’ordre de la pensée est de commencer par soi, et par son auteur et sa fin.
Or à quoi pense le monde ? jamais à cela ; mais à danser, à jouer du luth, à chanter, à faire des vers, à courir la bague, etc., à se battre, à se faire roi, sans penser à ce que c’est qu’être roi, et qu’être homme.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to think as he ought. Now, the order of thought is to begin with self, and with its Author and its end.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек мыслит — так он создан. Ясно, что он должен мыслить разумно.
Они думают о плясках, о музыке, о пении и тому подобных удовольствиях; они думают о постройках, о богатстве, о власти; они завидуют положению богачей и царей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 146 (Section II); Trotter 146.
A free version of the whole fragment. 'C'est toute sa dignité' is left out; 'tout son devoir est de penser comme il faut' becomes «Ясно, что он должен мыслить разумно»; 'l'ordre de la pensée est de commencer par soi, et par son auteur et sa fin' becomes «прежде всего думает о том, для какой цели он должен жить: он думает о своей душе, о боге». Pascal's list (dancing, playing the lute, singing, making verses, running at the ring, fighting, making oneself king) becomes dances, music, and singing, then buildings, wealth, and power, and envy of the rich and of kings; 'sans penser à ce que c'est qu'être roi, et qu'être homme' becomes «Но они вовсе не думают о том, что значит быть человеком», without the king. The Circle repeats Tolstoy's 1903 text, less «и тому подобных удовольствиях». The commentary of Jubilee vol. 40 names his Pascal source for that book, A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889), not found online.
“What the Great Learning teaches,” the first of its three aims, becomes “one of man’s chief duties”: to make “the bright principle of reason,” Pauthier’s rendering of what Legge calls “illustrious virtue,” “shine with all its strength,” as King Wen did.
Original · translated by James Legge
What the Great Learning teaches, is — to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
TolstoyТолстой
Одна из главных обязанностей человека состоит в том, чтобы заставить светить во всю силу то светлое начало разума, которое мы получаем от неба.
One of man’s chief duties is to make the bright principle of reason that we receive from heaven shine with all its strength.
From Great Learning · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …1. La loi de la grande Étude, ou de la philosophie pratique, consiste à développer et remettre en lumière le principe lumineux de la raison que nous avons reçu du ciel, …
Sur le devoir de développer et de rendre à sa clarté primitive le principe lumineux de notre raison.
1. Le _Khang-kao_[1] dit: Le roi _Wen_ parvint à _développer et faire briller dans tout son éclat le principe lumineux de la raison que nous recevons du ciel._
Source text: gutenberg.orgIn English · James Legge, 1895What the Great Learning teaches, is — to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдна из главных обязанностей человека состоит в том, чтобы заставить светить во всю силу то светлое начало разума, которое мы получаем от неба.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), the opening text, and commentary ch. 1.
The first aim of the Great Learning, in Pauthier's French, as in Thoughts of Wise Men (1903), 26 July, signed «Китайская мудрость». Pauthier's opening says the Great Learning 'consiste à développer et remettre en lumière le principe lumineux de la raison que nous avons reçu du ciel', and names two further aims; his commentary chapter I is headed 'Sur le devoir de…' and says King Wen made that principle 'briller dans tout son éclat'. Tolstoy takes the duty from that heading and «заставить светить во всю силу … которое мы получаем от неба» from chapter I, and frames it as «одна из главных обязанностей человека» (one of man's chief duties), where the source speaks of what the Great Learning consists in and of King Wen. 'Le principe lumineux de la raison' is Pauthier's rendering of 明德, 'bright virtue' (Legge: 'to illustrate illustrious virtue'). Legge's printing heads the opening 'The Text of Confucius', after the traditional ascription; the signature is left as Tolstoy gave it.
“Love ye them that hate you” becomes “Love your enemies,” the words of Matthew 5:44; the singular “no enemy” is kept.
Original · translated by Roswell D. Hitchcock and Francis Brown
But love ye them that hate you and ye shall have no enemy.
TolstoyТолстой
Любите врагов ваших — и не будет у вас врага.
Love your enemies — and you will have no enemy.
The Teaching of the Twelve Apostles.
From Διδαχὴ τῶν δώδεκα ἀποστόλων · reworded by Tolstoy .
Original · Ancient Greek… ὑμεὶς δὲ ἀγαπᾶτε τοὺς …
… μισοῦντας ὑμᾶς Kal οὐχ ἕξετε ἐχϑρόν.
Source text: archive.orgIn English · Roswell D. Hitchcock and Francis Brown, 1884But love ye them that hate you and ye shall have no enemy.
Source text: archive.orgTolstoy’s own version · «Учение Господа, преподанное народам 12-ью апостолами»Вы же любите ненавидящих вас, и тогда не будет у вас врагов.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Διδαχὴ τῶν δώδεκα ἀποστόλων (The Teaching of the Twelve Apostles), 1.3.
Didache 1.3: "love ye them that hate you and ye shall have no enemy" (ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς καὶ οὐχ ἕξετε ἐχθρόν). Tolstoy has «врагов ваших» (your enemies) for "them that hate you", the words of Matthew 5:44, and keeps the singular of the Greek in «врага» (an enemy). His own translation of 1885, which the Circle prints in the reading after December 8, has «Вы же любите ненавидящих вас, и тогда не будет у вас врагов» (those who hate you; enemies, plural). The Greek is Bryennios's text as printed by Hitchcock and Brown, in the archive.org OCR, quoted with its errors ("Kal" for καὶ).
Ruskin’s irony becomes plain statement: “especially the mercantile form of theft” becomes “the most ordinary thing,” and robbing the rich, rare as “less profitable and more dangerous,” is rare because “a poor man can be robbed without risking anything.”
Original
And again, more strongly: "Rob not the poor because he is poor; neither oppress the afflicted in the place of business.
This "robbing the poor because he is poor" is especially the mercantile form of theft, consisting in taking advantage of a man's necessities in order to obtain his labour or property at a reduced price.
The ordinary highwayman's opposite form of robbery--of the rich, because he is rich--does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practised by persons of discretion.
TolstoyТолстой
«Не будь грабителем бедного, потому что он беден», — говорит Соломон. А между тем это «ограбление бедного, потому что он беден», — самое обыкновенное дело: богатый всегда пользуется нуждой бедного для того, чтобы заставить его на себя работать или купить то, что он продает, по самой низкой цене.
Ограбление богатого на больших дорогах за то, что он богат, гораздо реже встречается, потому что грабить богатого опасно, бедного же можно грабить, ничем не рискуя.
“Do not be a robber of the poor because he is poor,” says Solomon. And yet this “robbing of the poor because he is poor” is the most ordinary thing: the rich man always uses the poor man’s need to make him work for him, or to buy what he sells at the lowest price.
The robbing of a rich man on the highroads because he is rich happens far more rarely, because it is dangerous to rob a rich man, while a poor man can be robbed without risking anything.
From Unto This Last · reworded by Tolstoy .
John Ruskin’s own wordsAnd again, more strongly: "Rob not the poor because he is poor; neither oppress the afflicted in the place of business.
This "robbing the poor because he is poor" is especially the mercantile form of theft, consisting in taking advantage of a man's necessities in order to obtain his labour or property at a reduced price.
The ordinary highwayman's opposite form of robbery--of the rich, because he is rich--does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practised by persons of discretion.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый день«Не будь грабителем бедного, потому что он беден», говорит Соломон. Это «ограбление бедного, потому что он беден», составляет специальную промышленную форму грабежа, состоящую в том, чтобы пользоваться нуждой человека для приобретения его труда или собственности по возможно низкой цене. Противоположная форма обычного ограбления богатого на больших дорогах за то, что он богат, повидимому, как менее выгодная и более опасная, редко практикуется осторожными людьми.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay III 'Qui Judicatis Terram', Essay III, on Solomon's sayings about the merchant.
Ruskin's irony becomes plain statement. 'especially the mercantile form of theft' becomes 'the most ordinary thing' (самое обыкновенное дело); 'taking advantage of a man's necessities in order to obtain his labour or property at a reduced price' becomes 'the rich man always uses the poor man's need to make him work for him or to buy what he sells at the lowest price'. In the second sentence Ruskin's 'does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous …, it is rarely practised by persons of discretion' becomes 'is met much more rarely, because robbing the rich is dangerous, while the poor can be robbed without any risk' (бедного же можно грабить, ничем не рискуя); 'less profitable' is dropped. The changes are the Circle's: the version Tolstoy chose for Thoughts of Wise Men (6 September) keeps Ruskin's terms ('специальную промышленную форму грабежа', 'как менее выгодная и более опасная, редко практикуется осторожными людьми'). That version is one of the Ruskin thoughts the censor struck from the 1903 book, as the Jubilee commentary (vol. 40) reports from P. A. Bulanzhe's letter. Ruskin gives Proverbs 22:22 as a maxim of 'a Jew merchant' (Solomon), which Tolstoy makes 'says Solomon'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
Translation note. Proverbs 22:22 (KJV: “Rob not the poor, because he is poor”).
The prophet’s “laws of Fact” become “the eternal laws,” Sauerteig’s clock “dead as brass” becomes one that “is good for nothing,” and the chapter’s opening lesson, to complain “of himself only,” becomes its close, a hope: “fortunately not all people are like that.”
Original
All moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner:
TolstoyТолстой
Когда в древности народ был несчастен, пророки говорили ему: «Ты забыл бога, отступил от божьих путей, — иначе несчастие не постигло бы тебя. Ты жил не по вечным законам и не руководился ими, а следовал законам лжи, обмана, сознательно не почитая действительности, и теперь ты видишь, что долготерпение природы истощилось».
Всё это вполне понятно простым, неразвращенным людям. Но в последнее время явились люди, которые природу считают мертвой, чем-то вроде недельных часов, сделанных много тысяч лет тому назад; они всё еще тикают, но никуда не годятся. На таких людей никакие увещания и обличения не могут действовать.
Но, к счастью, не все люди такие, и есть люди, понимающие то, что если жизнь их дурна, то виноваты в этом только они сами.
When in ancient times a people was in misfortune, the prophets said to it: “You have forgotten God, you have turned aside from God’s ways — otherwise misfortune would not have overtaken you. You have lived not by the eternal laws and have not been guided by them, but have followed the laws of lies, of deceit, in conscious disregard of reality; and now you see that the long-suffering of nature is exhausted.”
All this is perfectly understandable to simple, uncorrupted people. But lately people have appeared who consider nature dead, something like an eight-day clock made many thousands of years ago: it is still ticking, but it is good for nothing. No exhortations and no denunciations can have any effect on such people.
But fortunately not all people are like that, and there are people who understand that if their life is bad, they alone are to blame for it.
From Past and Present · reworded by Tolstoy .
After Carlyle’s own wordsAll moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful _Mistake_ of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V 'Aristocracy of Talent', Book I, ch. V, the first paragraphs of the chapter.
Signed 'after Carlyle': a retelling of the chapter's opening paragraphs, its first thought put last. The prophet's words are close ('the old Prophet' becomes 'the prophets'; 'the laws of Fact' become 'eternal laws'; 'the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact' become 'the laws of falsehood, deceit, consciously not honoring reality'). Carlyle's irony, 'Surely there is nothing very inconceivable in this, even to the Journalist, to the Political Economist, Modern Pamphleteer, or any two-legged animal without feathers!', becomes 'All this is quite understandable to simple, uncorrupted people'. Sauerteig's eight-day clock, 'still ticking, but dead as brass', becomes a week-clock that 'still ticks but is good for nothing' (никуда не годятся), and its owners men on whom 'no exhortations and denunciations can act': Tolstoy's words; Carlyle goes on that Nature is now 'asserting herself to be not dead and brass at all'. The last paragraph turns the chapter's first lesson, that the miserable man is to complain 'of himself only', into a hope: 'fortunately not all people are such'. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
Translation note. «Недельные часы», a clock that runs a week on one winding, is called in English an eight-day clock.
“Everything according to right principles” becomes “all the good you would wish,” and “when thou hast failed, return back again” becomes “if you have fallen from your height, try to rise again”; bearing “the trial of life meekly” is added, and “love this to which thou returnest” becomes coming back “to your foundations.”
Original · translated by George Long
Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest;
TolstoyТолстой
Не падай духом и не отчаивайся, если тебе не вполне удается в поступках твоих исполнить всё то хорошее, что ты желал бы.
Если ты упал с высоты своей, старайся снова подняться, — кротко претерпеть испытание жизни и охотно, сознательно прийти назад к своим основам.
Do not lose heart and do not despair if you do not fully succeed in carrying out in your actions all the good you would wish.
If you have fallen from your height, try to rise again — to bear the trial of life meekly, and willingly, consciously, to come back to your foundations.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜὴ σικχαίνειν μηδὲ ἀπαυδᾶν μηδὲ ἀποδυσπετεῖν, εἰ μὴ καταπυκνοῦταί σοι τὸ ἀπὸ δογμάτων ὀρθῶν ἕκαστα πράσσειν, ἀλλὰ ἐκκρουσθέντα πάλιν ἐπανιέναι καὶ ἀσμενίζειν, εἰ τὰ πλείω ἀνθρωπικώτερα, …
Source text: raw.githubusercontent.comIn English · George Long, 1862Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе падай духом и не отчаивайся, если тебе не вполне удается, в поступках твоих, исполнить всё то хорошее, что ты желал бы.
Если ты упал с высоты своей, старайся снова подняться, — кротко претерпеть испытание жизни и охотно, сознательно прийти назад к своим основам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, V.9.
Word for word from Thoughts of Wise Men (1903), June 1, but for two commas. Marcus: "Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles" (ἀπὸ δογμάτων ὀρθῶν); "when thou hast failed, return back again"; "love this to which thou returnest". Tolstoy has «всё то хорошее, что ты желал бы» (all the good you would wish) for "according to right principles", «Если ты упал с высоты своей, старайся снова подняться» (if you have fallen from your height, try to rise again) for "when thou hast failed, return back again", and «охотно, сознательно прийти назад к своим основам» (willingly, consciously come back to your foundations) for "love this to which thou returnest". «кротко претерпеть испытание жизни» (meekly endure the trial of life) is added. Dropped: "be content if the greater part of what thou doest is consistent with man's nature", and the likeness of philosophy to the sponge and egg that soothe sore eyes.
Ruskin’s plea to his hearers, “Gentlemen, I pray you very solemnly to put that idea … out of your hearts and heads,” becomes a command, “Cast out of your heart and mind,” and Tolstoy adds what the kingdom each of us rules is: “ourselves, our thoughts, words, and deeds.”
Original
Gentlemen, I pray you very solemnly to put that idea of knowing all things in Heaven and Earth out of your hearts and heads.
It is very little that we can ever know, either of the ways of Providence, or the laws of existence.
But that little is enough, and exactly enough: to strive for more than that little is evil for us; and be assured that beyond the need of our narrow being,--beyond the range of the kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession, he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow.
TolstoyТолстой
Выбросьте из вашего сердца и ума мысль познать всё на небе и на земле. Очень немного вообще существует такого, что мы можем когда-либо познать как относительно путей провиденья, так и законов существования. Но и этого немногого достаточно, вполне достаточно; стремиться к большему не благо для нас. И будьте уверены, что за пределами действительных нужд нашего скромного существования и того царства, которым каждому из нас предназначено управлять в невозмутимом самообладании, т. е. самим собою, своими мыслями, словами, поступками, всякое увеличение труда усиливает безумие, всякое увеличение знания усиливает горе.
Cast out of your heart and mind the thought of knowing everything in heaven and on earth. There is, in general, very little that we can ever come to know, whether of the ways of Providence or of the laws of existence. But even this little is enough, quite enough; to strive for more is not good for us. And be assured that beyond the real needs of our humble existence, and of that kingdom which each of us is destined to rule in unruffled self-command — that is, ourselves, our thoughts, words, and deeds — every increase of labor increases madness, every increase of knowledge increases sorrow.
From The Eagle's Nest · reworded by Tolstoy .
John Ruskin’s own wordsGentlemen, I pray you very solemnly to put that idea of knowing all things in Heaven and Earth out of your hearts and heads.
It is very little that we can ever know, either of the ways of Providence, or the laws of existence.
But that little is enough, and exactly enough: to strive for more than that little is evil for us; and be assured that beyond the need of our narrow being,--beyond the range of the kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession, he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture V 'The Power of Contentment in Science and Art', Lecture V (22 February 1872), § 80.
Close in its first three sentences; Tolstoy adds a gloss to the last. Ruskin's appeal to his Oxford hearers ('Gentlemen, I pray you very solemnly to put that idea … out of your hearts and heads') becomes a plain command: 'Cast out of your heart and mind the thought of knowing everything in heaven and on earth' (Выбросьте из вашего сердца и ума мысль познать всё на небе и на земле). 'The kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession' becomes 'the kingdom each of us is appointed to rule in untroubled self-possession', and Tolstoy adds what that kingdom is: 'that is, oneself, one's thoughts, words, and deeds' (т. е. самим собою, своими мыслями, словами, поступками). 'Beyond the need of our narrow being' becomes 'beyond the real needs of our modest existence'. Ruskin's two sayings after Ecclesiastes 1:18, 'he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow', become 'every increase of labour increases madness, every increase of knowledge increases sorrow'. Thoughts of Wise Men (1903) has no version of it. The Circle's list names L. P. Nikiforov's Russian selection of Ruskin, «Избранные мысли», vol. III (Posrednik, 1904), not consulted. No printable.
Translation note. The last words echo Ecclesiastes 1:18, where the KJV has “he that increaseth knowledge increaseth sorrow.”
Marcus’s question, “What matter and opportunity [for thy activity] art thou avoiding?”, becomes a command, “Carry your burden, and know that your good lies in it,” and the stomach that “makes all things its own” “draws from food all that the flesh needs.” †
Original · translated by George Long
And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding?
Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
TolstoyТолстой
Неси свое бремя, и знай, что в нем твое благо; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
Carry your burden, and know that your good lies in it; draw from it what is needed for your rational life, as the stomach draws from food all that the flesh needs, or like a fire, which blazes up brighter when something is thrown into it.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… τί οὖν ἐντείνῃ; τί δ’ οὐκ ἀρκεῖ σοι τὸ βραχὺ τοῦτο κοσμίως διαπερᾶσαι;
… μένε οὖν, μέχρι ἐξοικειώσῃς σεαυτῷ καὶ ταῦτα, ὡς ὁ ἐρρωμένος στόμαχος πάντα ἐξοικειοῖ, ὡς τὸ λαμπρὸν πῦρ, ὅ τι ἂν ἐμβάλῃς, φλόγα ἐξ αὐτοῦ καὶ αὐγὴν ποιεῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding?
Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.31.
From Thoughts of Wise Men (1903), September 9, with a new opening: the 1903 text begins «Не будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру» (do not be rash, carry your burden, let it serve you for good), the Circle «Неси свое бремя, и знай, что в нем твое благо» (carry your burden, and know that your good is in it). Marcus asks why one is not content to pass this short time in an orderly way, and "what matter and opportunity" one is avoiding (Οἵαν ὕλην καὶ ὑπόθεσιν φεύγεις): all these things are exercises for reason, so persevere until you have made them your own, "as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it". The burden and the good in it have no word in the Greek: the matter one avoids becomes a burden to carry. The stomach and the fire are kept; "makes all things its own" becomes «извлекает из пищи всё нужное для плоти» (draws from food all the flesh needs), and the fire's flame and brightness «разгорается светлее» (burns brighter). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Ramage’s English, which Tolstoy follows, already expands Cicero; Tolstoy reads its “seasons” as “the seasons of the year,” a third comparison, and has wise people submit “to this order.”
Original · translated by E. S. Shuckburgh
But after all some "last" was inevitable, just as to the berries of a tree and the fruits of the earth there comes in the fulness of time a period of decay and fall.
A wise man will not make a grievance of this.
TolstoyТолстой
Известный предел жизни должен существовать, и так же, как плоды деревьев и земли, так же, как времена года, всё должно начинаться, продолжаться и проходить. Мудрые люди охотно подчиняются этому порядку.
There must be a certain limit to life, and just like the fruits of trees and of the earth, just like the seasons of the year, everything must begin, continue, and pass away. Wise people willingly submit to this order.
From Cato Maior de Senectute · reworded by Tolstoy .
What Tolstoy read · Beautiful Thoughts from Latin AuthorsIt was absolutely necessaiy that some term, …
… as it is with the fruits of trees, and of the earth, seasons should be allowed for their …
… and at last to drop. This wise men wdl submit to, …
Source text: archive.orgOriginal · LatinSed tamen necesse fuit esse aliquid extremum et, tamquam in arborum bacis terraeque fructibus maturitate tempestiva quasi vietum et caducum, quod ferundum est molliter sapienti.
Source text: thelatinlibrary.comIn English · E. S. Shuckburgh, 1900But after all some "last" was inevitable, just as to the berries of a tree and the fruits of the earth there comes in the fulness of time a period of decay and fall.
A wise man will not make a grievance of this.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Cato Maior de Senectute, § 5 (Senect. 2 in Ramage).
Tolstoy follows the English in Ramage, which expands Cicero. Cicero: "some last [act] there had to be", and, as with the berries of trees and the fruits of the earth, a ripeness when they wither and fall, "which the wise man must bear calmly" (quod ferundum est molliter sapienti). Ramage: "some term, some period should be set", and "as it is with the fruits of trees, and of the earth, seasons should be allowed for their springing, growing, ripening, and at last to drop. This wise men will submit to, and cheerfully bear" (the scan garbles "springing, growing, ripening" and reads "wdl" for "will"). Tolstoy's «всё должно начинаться, продолжаться и проходить» (all must begin, continue, and pass) is Ramage's four stages, and «Мудрые люди охотно подчиняются» (wise men willingly submit) is Ramage's "will submit to, and cheerfully bear". He reads Ramage's "seasons" as the seasons of the year and makes them a third comparison («так же, как времена года»), adds «этому порядку» (to this order), and leaves out the giants warring against the gods. The change from Cicero is mostly Ramage's; the seasons are Tolstoy's. Ramage is among Tolstoy's sources for Cicero in December and January.
“The chief secret of comfort” becomes “the chief secret of keeping cheerful,” and “prudently cultivating an undergrowth of small pleasures” becomes valuing “the small pleasures that fall to our lot”; Sharp’s small evils “like invisible insects” are left out. †
Original
"Though sometimes small evils," says Richard Sharp, "like invisible insects, inflict great pain, and a single hair may stop a vast machine, yet the chief secret of comfort lies in not suffering trifles to vex us; and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases."
TolstoyТолстой
Главный секрет для сохранения веселости в том, чтобы не позволять пустякам тревожить нас и вместе с тем ценить те маленькие удовольствия, которые выпадают нам на долю.
The chief secret of keeping cheerful is not to let trifles trouble us and at the same time to value the small pleasures that fall to our lot.
From Character · reworded by Tolstoy .
Smiles’s own words"Though sometimes small evils," says Richard Sharp, "like invisible insects, inflict great pain, and a single hair may stop a vast machine, yet the chief secret of comfort lies in not suffering trifles to vex us; and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases."
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньГлавный секрет для сохранения веселости заключается в уменьи не позволять пустякам тревожить нас, а также и в том, чтобы не пренебрегать и маленькими удовольствиями, выпадающими нам на долю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Character (1871), ch. VIII 'Temper', quoting Richard Sharp, Ch. VIII, after 'life becomes like a journey barefooted amongst thorns and briers and prickles'.
The words are Richard Sharp's (1759–1835), which Smiles quotes under Sharp's name; Sharp's own Letters and Essays in Prose and Verse (1834) was not checked. 'the chief secret of comfort' becomes 'the main secret for keeping cheerful' (для сохранения веселости); 'not suffering trifles to vex us' is kept; 'prudently cultivating an undergrowth of small pleasures' becomes 'valuing the small pleasures that fall to our lot' (ценить те маленькие удовольствия, которые выпадают нам на долю). Sharp's opening ('Though sometimes small evils … may stop a vast machine') and his reason ('since very few great ones, alas! are let on long leases') are left out. Thoughts of Wise Men (1903) has the thought on 4 May, already with 'cheerfulness'; the Circle makes its 'not to neglect' (не пренебрегать) 'to value'. The Jubilee commentary on that book (vol. 40) says its Smiles came from the «Иллюстрированный настольный календарь т-ва «Просвещение» на 1902 год», a Russian desk calendar, not found, so 'cheerfulness' may be the calendar's. Tolstoy's attribution follows Smiles's book, where the words stand; Sharp is the author.
Translation note. Samuel Smiles (1812–1904), the Scottish writer of Self-Help.
Folding the hands “in attendance on the Umeer” becomes folding them “in token of your slavery,” and the closing address, “O ignoble belly, satisfy yourself with a loaf of bread,” becomes a maxim: “Better to be content with a piece of bread than to bend your back like a slave.”
Original · translated by Francis Gladwin
THERE were two brothers, one of whom was in the service of the king, and the other ate the bread of his own industry.
to use your hands in making mortar of quicklime, is preferable to placing them on your breast in attendance on the Umeer.
O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
TolstoyТолстой
Были два брата: один служил у царя, а другой питался трудом рук своих. Богатый брат сказал раз бедному:
— Зачем ты не поступаешь на служение к царю? Ты бы избавился от тяжести труда.
На это бедный сказал:
— А зачем ты не трудишься, чтобы избавиться от тяжести унижения? Мудрецы сказали, что лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого. Лучше месить руками известь и глину, чем складывать их на груди в знак своего рабства. Лучше довольствоваться куском хлеба, чем рабски гнуть спину.
There were two brothers: one served the king, and the other lived by the labor of his hands. The rich brother once said to the poor one:
“Why do you not enter the king’s service? You would be rid of the burden of labor.”
To this the poor one said:
“And why do you not labor, so as to be rid of the burden of humiliation? The sages have said that it is better to eat in peace the bread of your own labor than to wear a golden belt and be another’s servant. Better to knead lime and clay with your hands than to fold them on your breast in token of your slavery. Better to be content with a piece of bread than to bend your back like a slave.”
From Gulistan · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… for the sages have said that to eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service; …
… satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgOriginal · Persianدو برادر یکی خدمت سلطان کردی و دیگر به زور بازو نان خوردی
گفت تو چرا کار نکنی تا از مذلت خدمت رهایی یابی که خردمندان گفته اند نان خود خوردن و نشستن به که کمرشمشیر زرین به خدمت بستن
به دست آهک تفته کردن خمیر
تا نکنی پشت به خدمت دو تا
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806THERE were two brothers, one of whom was in the service of the king, and the other ate the bread of his own industry.
… to use your hands in making mortar of quicklime, is preferable to placing them on your breast in attendance on the Umeer.
O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, ch. I, story 36 (Ganjoor); Tale XXXVI (Gladwin).
Gladwin's English, through Conway, shortened and reworded. Tolstoy leaves out 'Precious life has been spent in these cares, "What shall I eat in the summer, and with what shall I be clothed in the winter?"'. 'To eat one's bread, and to sit down at ease, is preferable to wearing a golden girdle, and standing up in service' becomes «лучше спокойно есть хлеб своего труда, чем носить золотой пояс и быть слугою другого» (and be another's servant). 'Making mortar of quicklime' becomes «месить руками известь и глину» (lime and clay; Persian: 'kneading hot lime with the hand'). 'Placing them on your breast in attendance on the Umeer' becomes «складывать их на груди в знак своего рабства» (as a sign of one's slavery): the emir drops out. The closing address, 'O ignoble belly, satisfy yourself with a loaf of bread, that you may not bend your back in servitude', becomes a maxim: «Лучше довольствоваться куском хлеба, чем рабски гнуть спину». Persian: the golden girdle is a gold sword-belt (کمرشمشیر زرین).
The earth’s plea to heaven is moved before the curse and ends “not blood,” answering “the earth craves blood,” and the men who wage war “and who have a secret horror of it” become “those who take part in it.”
Original · translated by Frances Wilson Huard
Despite the words of a sophist I have elsewhere combated, it is not true that war, even against an alien, is
War is cursed of God and of the men, even, who wage it and who have a secret horror of it. And the earth cries to heaven only to ask for the fresh water of its rains and the pure dew of its clouds.
TolstoyТолстой
Неправда, чтобы война против чужеземца была священна; неправда, чтобы земля алкала крови. Земля просит у неба воды своих рек и чистой росы его облаков, а не крови. Война проклята богом и даже теми людьми, которые в ней участвуют.
It is not true that war against the foreigner is sacred; it is not true that the earth craves blood. The earth asks of heaven the water of its rivers and the pure dew of heaven’s clouds, not blood. War is cursed by God, and even by those who take part in it.
From Servitude et grandeur militaires, Book II · reworded by Tolstoy .
Original · French… car, encore une fois, les armées et la guerre n'auront qu'un temps ; car, malgré les paroles d'un sophiste que j'ai combattu ailleurs, il n'est point vrai que, même contre l'étranger, la guerre soit divine ; il n'est point vrai que la terre soit avide de sang.
La guerre est maudite de Dieu et des hommes même qui la font et qui ont d'elle une secrète horreur, et la terre ne crie au ciel que pour lui demander l'eau fraîche de ses fleuves et la rosée pure de ses nuées.
Source text: fr.wikisource.orgIn English · Frances Wilson Huard, 1919Despite the words of a sophist I have elsewhere combated, it is not true that war, even against an alien, is …
War is cursed of God and of the men, even, who wage it and who have a secret horror of it. And the earth cries to heaven only to ask for the fresh water of its rains and the pure dew of its clouds.
Source text: archive.orgTolstoy’s own version · Одумайтесь!… несмотря на слова софиста, которого я опровергал в другом месте, неправда, чтобы война даже против чужеземца была священна, неправда, чтобы земля алкала крови. Война проклята Богом и даже теми людьми, которые в ней участвуют и которые испытывают от нее тайный ужас.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Servitude et grandeur militaires, Book II (Souvenirs de servitude militaire), Book II, ch. I, «Sur la responsabilité», near its close (ill. ed., Paris, Société des amis des livres, 1885); Huard's translation (1919), pp. 103–104.
Tolstoy had quoted the passage at greater length as an epigraph to chapter VI of «Одумайтесь!» (1904), whose commentary in Jubilee vol. 36 names Vigny's book as its source; the Circle shortens that version. Against Vigny: 'divine' became «священна» (holy) already in 1904; the Circle drops 'malgré les paroles d'un sophiste' and 'même', and 'et qui ont d'elle une secrète horreur' (and who hold it in secret horror). It moves the earth's plea before the curse and adds to it «а не крови» ('not blood'), and Vigny's 'la terre ne crie au ciel que pour lui demander l'eau fraîche de ses fleuves' becomes «Земля просит у неба воды своих рек», without 'fraîche'.
Julie’s lament for her husband becomes a maxim: “l’infortuné Wolmar,” unhappy Wolmar, becomes “the unbeliever,” and “harmonie des êtres,” harmony of beings, becomes “union of beings.”
Original · French
le spectacle de la nature, si vivant, si animé pour nous, est mort aux yeux de l'infortuné Wolmar, et, dans cette grande harmonie des êtres où tout parle de Dieu d'une voix si douce, il n'aperçoit qu'un silence éternel.
TolstoyТолстой
В этом великом единении существ, где всё тихо говорит о боге, неверующий видит одно только вечное безмолвие.
In this great union of beings, where all things speak quietly of God, the unbeliever sees only an eternal silence.
From Julie, ou la Nouvelle Héloïse, Part V, Letter V · reworded by Tolstoy .
Original · French… le spectacle de la nature, si vivant, si animé pour nous, est mort aux yeux de l'infortuné Wolmar, et, dans cette grande harmonie des êtres où tout parle de Dieu d'une voix si douce, il n'aperçoit qu'un silence éternel.
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part V, Letter V (Saint-Preux to Lord Edward), Part V, Letter V, Julie's words on Wolmar's unbelief.
Julie's lament for her husband made general: 'l'infortuné Wolmar' (unhappy Wolmar) becomes «неверующий» (the unbeliever), and the first clause, that the spectacle of nature 'is dead in his eyes', is dropped. 'Harmonie des êtres' becomes «единении существ» (union of beings) and 'd'une voix si douce' becomes «тихо». The anonymous English of 1810 (saved, sources/rousseau-eloisa-en-1810-3/) has the passage, but its scan is unreadable at this place.
Tolstoy adds that the millions are given the means of existence “in return for their labors, that is, for their property,” spelling out Salter’s point that “strength of hand and limb” is all they own; “the bare means of subsistence” loses “bare.”
Original
Suppose that I succor a drowning man, and before doing so, exact of him the greater part of his posses- sions.
That is undoubtedly service for service ; his life he plainly values more than his possessions.
So there are those who take the possessions of men to-day, often the entire possessions, — for myriads possess little or nothing but strength of hand and limb, — and in return give them but the bare means of subsistence.
TolstoyТолстой
Положим, что я спас утопающего, но перед этим я выговорил у него большую часть его собственности. Тут, очевидно, услуга за услугу. Он ценит свою жизнь дороже своей собственности. Но что сказать о таком уговоре? А между тем так отбирается собственность людей, потому что миллионы людей владеют или самым малым или ничтожным, и им за их труды, т. е. за их собственность, дают средства существования.
Suppose I saved a drowning man, but before doing so I had made him promise me the greater part of his property. Here, evidently, it is service for service. He values his life more highly than his property. But what is to be said of such an agreement? And yet this is how people’s property is taken from them, because millions of people own either the very least or a mere trifle, and in return for their labors, that is, for their property, they are given the means of existence.
From Ethical Religion · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitSuppose that I succour a drowning man, …
So there are those who take the possessions of men to-day ; for myriads possess little or nothing but strength of hand or limb, …
Source text: archive.orgSalter’s own wordsSuppose that I succor a drowning man, and before doing so, exact of him the greater part of his possessions.
That is undoubtedly service for service ; his life he plainly values more than his possessions.
So there are those who take the possessions of men to-day, often the entire possessions, — for myriads possess little or nothing but strength of hand and limb, — and in return give them but the bare means of subsistence.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ethical Religion (1889), 'Does the Ethics of Jesus Satisfy?', pp. 216–217 of the Boston printing (Roberts Brothers, 1889), on the claim that the present industrial order always means 'service for service'.
Close in the first three sentences, recast in the last. Tolstoy follows Coit's abridgement, which leaves out Salter's 'often the entire possessions' and turns 'give them but the bare means of subsistence' into 'are given but the bare means' (Coit notes '"are given" sub. "give them"'). The man saved from drowning, 'service for service', and his life valued above his possessions are kept; 'what should you say of my exaction?' becomes 'what is to be said of such a bargain?' (о таком уговоре). 'So there are those who take the possessions of men to-day' becomes 'And yet this is how people's property is taken'; 'myriads possess little or nothing but strength of hand or limb' becomes 'millions own either very little or next to nothing'; and Tolstoy adds that they are given the means of subsistence 'for their labour, that is, for their property' (за их труды, т. е. за их собственность), which carries Salter's point that hand and limb are all they own. 'Bare' is left out. Coit's chapter has three verses of Ruskin just before (vv. 11–13). «Сольтер» is William Mackintire Salter, as Coit's signature shows; the Jubilee name index takes him for «Солтер Самуил (ум. 1778)», an English divine, which does not fit. No printable.
Ruskin’s question, “Was the heart pure and true—tell us that?”, becomes a precept, “take care only that your heart be pure and truthful now, at this present moment,” and “What you were, others may answer for” becomes “Others will assess the results of your deeds.” †
Original
But the main judgment question will be, I suppose, for all of us, "Did you keep a good heart through it?
What you were, others may answer for,-- what you tried to be, you must answer for yourself.
Was the heart pure and true--tell us that?
TolstoyТолстой
Результаты ваших дел оценят другие; старайтесь только о том, чтобы сердце ваше сейчас, в настоящую минуту, было чисто и правдиво.
Others will assess the results of your deeds; take care only that your heart be pure and truthful now, at this present moment.
From The Ethics of the Dust · reworded by Tolstoy .
After John Ruskin’s own wordsBut the main judgment question will be, I suppose, for all of us, "Did you keep a good heart through it?
What you were, others may answer for,-- what you tried to be, you must answer for yourself.
Was the heart pure and true--tell us that?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРезультаты ваших дел оценят другие; старайтесь только о том, чтобы сердце ваше было чисто и справедливо.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, the Lecturer to the girls, on 'the main judgment question'.
Changed from a question into a precept, and signed 'after Ruskin'. 'What you were, others may answer for' becomes 'Others will judge the results of your deeds'; 'what you tried to be, you must answer for yourself' is left out; and Ruskin's question, 'Was the heart pure and true—tell us that?', becomes a command: 'take care only that your heart, now, at this present moment, be pure and true' (чтобы сердце ваше сейчас, в настоящую минуту, было чисто и правдиво). The 1903 version (Thoughts of Wise Men, 10 March, signed 'John Ruskin') has 'pure and just' (чисто и справедливо) and no 'now, at this present moment'; the Circle has Ruskin's 'true' (правдиво), adds the present moment, and signs it «По Джону Рёскину». The match rests on the two halves (what others answer for, and a heart pure and true); no closer passage was found in the saved Ruskin texts. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). No printable.
“Apologetic” is spelled out as “forever begging indulgence for himself,” “he dares not say” becomes “He hardly dares to say,” and Emerson’s “‘I think,’ ‘I am’” is turned round: “I am, I think.” †
Original
Man is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage.
TolstoyТолстой
Человек робок и всё выпрашивает себе снисхождения. Он едва отваживается сказать: я есмь, я мыслю.
Man is timid and is forever begging indulgence for himself. He hardly dares to say: I am, I think.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
Emerson’s own wordsMan is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'The centuries are conspirators against the sanity and authority of the soul'.
'Man is timid and apologetic' becomes 'Man is timid and keeps begging indulgence for himself' (всё выпрашивает себе снисхождения); 'he is no longer upright' is left out; 'he dares not say' becomes 'he hardly dares to say' (едва отваживается), and Emerson's 'I think,' 'I am' are given the other way round, 'I am, I think' (я есмь, я мыслю). Tolstoy stops before 'but quotes some saint or sage'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
Pascal’s double irony is undone: the first “A fine thing” becomes “It is strange,” and the second, “And a fine thing to say so to a man who does know himself!”, becomes approval: “It is right to say this to a man who knows himself.”
Original · translated by W. F. Trotter
A fine thing to cry to a man who does not know himself, that he should come of himself to God! And a fine thing to say so to a man who does know himself!
TolstoyТолстой
Странно кричать человеку, который не знает себя, чтобы он от самого себя переходил к богу! Хорошо говорить это человеку, который знает себя.
It is strange to cry out to a man who does not know himself that he should pass from himself to God! It is right to say this to a man who knows himself.
From Pensées · reworded by Tolstoy .
Original · FrenchLa belle chose de crier à un homme qui ne se connaît pas, qu'il aille de lui-même à Dieu ! Et la belle chose de le dire à un homme qui se connaît !
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910A fine thing to cry to a man who does not know himself, that he should come of himself to God! And a fine thing to say so to a man who does know himself!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 509 (Section VII); Trotter 509.
B. 509, headed 'Philosophes', is irony aimed twice: it is futile to tell a man who does not know himself to go to God by his own strength, and as futile to tell one who does know himself, since he knows his misery. Tolstoy keeps the first irony as plain judgment ('la belle chose' becomes «Странно», 'strange') and turns the second into approval: «Хорошо говорить это человеку, который знает себя» ('it is good to say this to a man who knows himself'). The heading is dropped.
The soul “composed into a kind of real harmony” becomes a soul that “grows calm,” Carlyle’s “helldogs” become “demons,” and Desire and Remorse give way to “despondency.”
Original
Consider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work!
Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man.
TolstoyТолстой
В самом низком труде душа человека успокаивается, как только он берется за работу. Сомненья, печаль, уныние, негодование, самоотчаяние — все эти бесы караулят бедняка, как и всякого человека; но он бодро возьмется за работу, и все бесы не смеют подойти к нему и только издали ворчат на него. Человек стал человеком.
In the lowliest labor a man’s soul grows calm as soon as he sets to work. Doubts, sorrow, despondency, indignation, self-despair — all these demons lie in wait for the poor man, as for every man; but let him set to work cheerfully, and none of the demons dares come near him; they only growl at him from afar. The man has become a man.
From Past and Present · reworded by Tolstoy .
Carlyle’s own wordsConsider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work!
Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньСомнения, печаль, уныние, негодование, отчаяние, — все эти бесы караулят человека, и как только он ведет праздную жизнь, тотчас же нападают на него.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. XI 'Labour', Book III, ch. XI, after 'a man perfects himself by working'.
Carlyle's three sentences, changed in each. 'the whole soul of a man is composed into a kind of real harmony' becomes 'the soul of a man is calmed' (успокаивается). In the list 'Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself', Desire and Remorse give way to despondency (уныние): 'Doubts, sorrow, despondency, indignation, self-despair'. 'all these like helldogs lie beleaguering the soul of the poor dayworker' becomes 'all these demons (бесы) lie in wait for the poor man'; 'he bends himself with free valour against his task' becomes 'he cheerfully takes up his work'; 'all these are stilled, all these shrink murmuring far off into their caves' becomes 'all the demons dare not come near him and only grumble at him from afar'; 'The man is now a man' becomes 'The man has become a man'. «На каждый день» (9 February) retells it again: the demons fall on a man who lives idly, and 'stubborn bodily work' is the surest rescue. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900), not found. No printable.
“Consider thyself to be dead” becomes “Live as if you had to take leave of life this minute,” the remainder “which is allowed thee” becomes “an unexpected gift,” and “according to nature” is left out. †
Original · translated by George Long
Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.
TolstoyТолстой
Живи так, как будто ты сейчас должен проститься с жизнью, как будто время, оставленное тебе, есть неожиданный подарок.
Live as if you had to take leave of life this minute, as if the time left to you were an unexpected gift.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὩς ἀποτεθνηκότα δεῖ καὶ μέχρι νῦν βεβιωκότα τὸ λοιπὸν ἐκ τοῦ περιόντος ζῆσαι κατὰ τὴν φύσιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЖиви так, как будто ты сейчас должен проститься с жизнью, как будто время, оставленное тебе, есть неожиданный подарок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.56.
Word for word from Thoughts of Wise Men (1903), July 13. Marcus: "as one already dead, who has lived until now, you must live the rest as surplus (ἐκ τοῦ περιόντος), according to nature." Tolstoy makes "as one already dead" «как будто ты сейчас должен проститься с жизнью» (as if you must now take leave of life), the surplus «неожиданный подарок» (an unexpected gift), and leaves out "according to nature". Meditations II.11, "since it is possible that thou mayest depart from life this very moment", is close to Tolstoy's first clause. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer. Printed in italics in the Jubilee text.
Tsze-kung’s question to the Master becomes a question put to “a sage,” and the word to practice “for all one’s life” becomes one to follow “for one’s good to the end of one’s life”; Pauthier’s “seul,” alone, is left out.
Original · translated by James Legge
Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?'
The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'
TolstoyТолстой
Мудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу; смысл этого слова такой: чего мы не хотим, что бы нам делали, не надо делать другим.
A sage was asked: Is there a word that one could follow for one’s good to the end of one’s life?
The sage said: There is the word shu; the meaning of this word is this: what we do not want done to us, we should not do to others.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …_Tseu-koung_ fit une question en ces termes: Y a-t-il un mot dans la langue que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence?
Le Philosophe dit: Il y a le mot _chou_
… dont le sens est: _Ce que l'on ne désire pas qui nous soit fait, il ne faut pas le faire aux autres_.
Source text: gutenberg.orgIn English · James Legge, 1861Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?'
The Master said, 'Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудреца спросили: есть ли такое слово, которое можно бы было исполнять для своего блага до конца жизни?
Мудрец сказал: есть слово шу, смысл этого слова такой: чего мы не хотим, чтобы нам делали, не надо делать другим.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), XV.23 (Legge XV.xxiii; Pauthier XV.23).
Pauthier's French, as in Thoughts of Wise Men (1903), 25 April, where Tolstoy names the Lun-yu; the Circle repeats 1903 but for punctuation. Tseu-koung's name drops out («Мудреца спросили», a sage was asked), and Confucius becomes «Мудрец». 'Un mot … que l'on puisse se borner à pratiquer seul jusqu'à la fin de l'existence' (a word one could confine oneself to practising alone to the end of one's life) becomes «слово, которое можно бы было исполнять для своего блага до конца жизни»: «для своего блага» (for one's own good) is Tolstoy's addition, and 'seul' (alone) is left out. Pauthier's transliteration chou is kept as «шу» (恕, reciprocity; Legge: 'Is not RECIPROCITY such a word?'), and the rule follows Pauthier closely. The saying is Confucius's (子曰), answering his disciple Zigong.
Translation note. Shu (恕) is the Chinese word usually rendered “reciprocity.”
Kant’s formula, that “the maxim of thy will” can hold “as a principle of universal legislation,” becomes words one could say to everyone: “Act so that you could say to everyone: act as I do.”
Original · translated by Thomas Kingsmill Abbott
Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation.
TolstoyТолстой
Поступай так, чтобы ты мог сказать каждому: поступай так, как я.
Act so that you could say to everyone: act as I do.
From Kritik der praktischen Vernunft · reworded by Tolstoy .
Original · GermanHandle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne.
Source text: archive.orgIn English · Thomas Kingsmill Abbott, 1873Act so that the maxim of thy will can always at the same time hold good as a principle of universal legislation.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниПоступай так, чтобы ты мог сказать каждому: поступай так же, как я.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Kritik der praktischen Vernunft (1788), § 7 (Grundgesetz der reinen praktischen Vernunft), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 127 (Richter's register: Kr. d. pr. V., Hartenstein V, 32); Abbott (1873), Part I, Book I, ch. I, § 7.
Tolstoy's own wording of the categorical imperative, signed «По Канту» (after Kant). Kant: “act so that the maxim of your will can always hold at the same time as a principle of universal legislation” (Handle so, daß die Maxime deines Willens jederzeit zugleich als Prinzip einer allgemeinen Gesetzgebung gelten könne). Tolstoy: «Поступай так, чтобы ты мог сказать каждому: поступай так, как я» (act so that you could say to everyone: act as I do). The maxim and the universal legislation become words one could say to every person. Richter prints Kant's formula from the Critique of Practical Reason as no. 127; the Grundlegung's form (act only on that maxim through which you can at the same time will that it become a universal law) is the same thought. Tolstoy printed his version again in «На каждый день» (5 April) and «Путь жизни» (tolstoy block), there with «так же, как я».
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
Tolstoy adds whose perfection is meant, “of individual people and of society,” and “but every time has its perfection” becomes a reason: “for every time has its own perfection.”
Original
Perfection is nevdr reached for all time to come; but every time has its perfection.
TolstoyТолстой
Совершенство отдельных людей и общества никогда не достигается на все времена, ибо для каждого времени есть свое совершенство.
The perfection of individual people and of society is never attained for all time, for every time has its own perfection.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsPerfection is nevdr reached for all time to come; but every time has its perfection.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 10, November 1901, p. 149, 'Suggestive Thoughts', a column of short sayings headed 'W. E. W.', the sixth.
Found in Mallory's journal under another contributor's initials. The sentence is one of the 'Suggestive Thoughts' headed 'W. E. W.'; Mallory's own paragraphs, signed 'L. A. M.', end just above the column. The Jubilee list of the Circle's sources says the thoughts taken from her journal are signed with her name or «Из «Передовой мысли мира»», and this one carries her name. W. E. W. was not identified, so Tolstoy's signature stands, with the correction here only. Tolstoy adds whose perfection is meant, 'of individual people and of society' (отдельных людей и общества), and turns 'but' into 'for' (ибо): 'Perfection is never reached for all time to come; but every time has its perfection' becomes 'The perfection of individual people and of society is never attained for all times, for every time has its own perfection.' 'Nevdr' is the text layer's misreading of 'never'; archive.org's scan of vol. XIV (saved) reads 'nevér'. No printable.
“Слово на ближнего,” a word against your neighbor, becomes hearing “your neighbor condemned,” the command “заглушите его,” stifle it, becomes “try to stifle it,” and the reason, “да не послужит оно на вашу погибель,” lest it serve to your ruin, is left out.
Original · Russian
Не пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении.
Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель.
TolstoyТолстой
Не пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении. Слушая осуждение ближнего, старайтесь заглушить его.
Do not repeat wounding and insulting words; speak neither to friend nor to foe of your neighbor’s failings, and do not reveal anything bad you know of his conduct. When you hear your neighbor condemned, try to stifle it.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · reworded by Tolstoy .
Original · RussianНе пересказывайте обидных и оскорбительных слов, не говорите ни другу, ни недругу о недостатках ближнего и не открывайте того, что знаете дурного в его поведении.
Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.59.
The first sentence word for word; the second reworded and cut. The anthology: «Слушая слово на ближнего, заглушите его, да не послужит оно на вашу погибель» (hearing a word against your neighbour, stifle it, lest it serve to your ruin). Tolstoy: «Слушая осуждение ближнего, старайтесь заглушить его» (hearing your neighbour condemned, try to stifle it). «Слово на ближнего» (a word against one's neighbour) becomes «осуждение ближнего» (condemnation of one's neighbour); the command «заглушите» (stifle it) becomes «старайтесь заглушить» (try to stifle it); and the reason, the listener's own ruin, is left out. The compiler says the sayings come mainly from the Church Fathers; this one's author is not named.
“The Human chord is impossible” is spelled out: without the two notes “the strings of the human soul do not give a true and full chord.”
Original · translated by Emilie Ashurst Venturi
Man and woman! are the two notes without which the Human chord is impossible.
TolstoyТолстой
Мужчина и женщина — те две ноты, без которых струны человеческой души не дают правильного и полного аккорда.
Man and woman are the two notes without which the strings of the human soul do not give a true and full chord.
From Doveri dell'uomo · reworded by Tolstoy .
Original · ItalianSon due note d’un accordo musicale disuguali o di natura diversa? La donna e l’uomo sono le due note senza le quali l’accordo umano non è possibile.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862Man and woman! are the two notes without which the Human chord is impossible.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter VI, «Doveri verso la famiglia», Chapter VI (Doveri dell'uomo, London 1860, p. 69); Venturi's English, chapter VI, p. 101.
One sentence of the chapter on the family, enlarged. Mazzini's 'l'accordo umano non è possibile' (the human chord is not possible) becomes «струны человеческой души не дают правильного и полного аккорда» (the strings of the human soul give no right and full chord): the strings, the soul, and 'right and full' are the Russian's. The Russian puts the man first, as Venturi's English does ('Man and woman'); Mazzini wrote «La donna e l'uomo». December found other Mazzini entries made from Venturi's English. L. P. Nikiforov's Russian selection of Mazzini (Посредник, 1905), named in the Jubilee list of the Circle's sources, was not seen.
“It no more comes from nothingness into birth than it returns thereto after death” is spelled out: every life at birth comes “out of him” and at death “returns to him”; the reason, that it “partakes of eternity and universal being, which is God,” is left out.
Original · translated by Fred Rothwell
God is the one eternal, universal life in the infinitude of time and space, throughout the ages as well as every moment of life, in all the worlds as well as in the tiniest atom.
He is all that is : none other than He is God ; He has no rival ; there is no other God than God ; there is only one God.
He is the one eternal, universal life ; consequently, all existence is a manifestation of His ; it no more comes from nothingness into birth than it returns thereto after death, for it partakes of eternity and universal being, which is God.
TolstoyТолстой
Бог есть жизнь вечная и всемирная в бесконечном времени и пространстве. Он — всё, что есть, и нет другого бога, кроме бога. Всё в нем, и ничто не существует вне его. И потому всякое существование есть проявление его жизни, и всякая жизнь при рождении выходит не из несуществования, а из него и при смерти не перестает существовать, а возвращается к нему.
God is life, eternal and universal, in infinite time and space. He is all that is, and there is no other god but God. All is in him, and nothing exists outside him. And therefore every existence is a manifestation of his life, and every life at birth comes not out of nonexistence but out of him, and at death does not cease to exist but returns to him.
From La Vie éternelle, passée, présente, future · reworded by Tolstoy .
Original · FrenchDieu est la vie éternelle et universelle, dans l'infini du temps et dans l'infini de l'espace, dans tous les siècles comme dans chaque instant, dans tous les mondes comme dans chaque atome.
Il est tout ce qui est ; donc nul autre que Lui n'est Dieu : il n'a pas de rival ; …
Tout est en LUI ; donc rien n'est hors de Lui …
IL est la vie éternelle et universelle ; donc toute existence est une manifestation de la sienne, et ne sort pas plus du néant par la naissance qu'elle n'y retourne par la mort ; car elle participe de l'éternité et de l'universalité, QUI EST DIEU.
Source text: archive.orgIn English · Fred Rothwell, 1920God is the one eternal, universal life in the infinitude of time and space, throughout the ages as well as every moment of life, in all the worlds as well as in the tiniest atom.
He is all that is : none other than He is God ; He has no rival ; there is no other God than God ; there is only one God.
He is the one eternal, universal life ; consequently, all existence is a manifestation of His ; it no more comes from nothingness into birth than it returns thereto after death, for it partakes of eternity and universal being, which is God.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. La Vie éternelle, passée, présente, future (1861), The «Credo» at the close of the book, before the Appendix (Paris, Félix Alcan, Bibliothèque utile, pp. 132–133); Rothwell's translation, p. 104.
Enfantin's four-article creed, shortened and with its last clause recast. The second half of the third article, on hell, purgatory, and paradise as the evil, the progressive, and the good life of each being within God, is left out, and so are 'dans tous les siècles comme dans chaque instant, dans tous les mondes comme dans chaque atome'. Enfantin says each existence 'ne sort pas plus du néant par la naissance qu'elle n'y retourne par la mort' (no more comes out of nothingness at birth than it returns to it at death), because it shares in the eternity that is God; the Russian makes it come at birth «из него» (from him) and at death return «к нему» (to him). «И потому» (and therefore) joins the articles where Enfantin repeats 'donc'.
“A silent thought by the way-side as we walk” becomes thoughts that come “on a walk, in the middle of the night, at a meal,” “our choice of a calling” drops out of the visible facts, and “a thought which revises our entire manner of life” becomes thoughts “taking in all our past.”
Original
But real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the way-side as we walk;
in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.’
And all our after years, like menials, serve and wait on this, and according to their ability execute its will.
TolstoyТолстой
Эпохи нашей жизни определяются не заметными нам, совершаемыми по нашей воле поступками: браком, получением места и т. п., но мыслями, которые приходят во время прогулки, среди ночи, за едою, в особенности теми мыслями, которые, охватывая всё наше прошедшее, говорят нам: ты поступил так, но лучше было бы поступить иначе. И все наши дальнейшие поступки, как рабы, служат этим мыслям: исполняют их волю.
The epochs of our life are determined not by the actions that we notice and perform by our own will — marriage, obtaining a position, and the like — but by the thoughts that come to us on a walk, in the middle of the night, at a meal, and especially by those thoughts which, taking in all our past, say to us: You acted in this way, but it would have been better to act otherwise. And all our later actions, like slaves, serve these thoughts: they carry out their will.
From Spiritual Laws, in Essays, First Series · reworded by Tolstoy .
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… in a thought which revises our entire manner of lite, and says: "Thus hast thou done, but it were better thus ". And all our after-years like menials serve and wait on this and execute its will.
Source text: archive.orgThoreau’s own wordsBut real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the way-side as we walk; …
… in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.’
And all our after years, like menials, serve and wait on this, and according to their ability execute its will.
Source text: gutenberg.orgRelated · Every Day with Thoreau, a calendar in The Coming DayOur thoughts are the epochs in our lives ; all else is but as a journal of the winds that blew while we were here.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Spiritual Laws, in Essays, First Series (1841), Near the end of the essay, after 'We adore an institution, and do not see that it is founded on a thought which we have'.
The words are Emerson's, from 'Spiritual Laws', and Tolstoy signs them Thoreau; the attribution is wrong. Thoreau has a sentence on the same theme, 'Our thoughts are the epochs in our lives' (letter to Harrison Blake, Concord, 9 August 1850), printed in the calendar 'Every Day with Thoreau' (The Coming Day, August 1898) that the Jubilee list names among Tolstoy's sources (Related); a confusion of the two may explain the signature, but nothing found shows how it arose. Coit's The Message of Man (1902) prints Emerson's passage under Emerson's name, without 'according to their ability', as Tolstoy has it (What Tolstoy read). Tolstoy changes it: 'the visible facts of our choice of a calling, our marriage, our acquisition of an office' becomes 'the acts we notice, done by our will: marriage, getting a position, and so on' (the calling dropped); 'a silent thought by the way-side as we walk' becomes 'thoughts that come during a walk, in the middle of the night, at a meal' (среди ночи, за едою, not in Emerson or Coit); 'a thought which revises our entire manner of life' becomes 'those thoughts which, taking in all our past'; 'Thus hast thou done, but it were better thus' becomes 'you acted so, but it would have been better to act otherwise'; and 'all our after years, like menials' becomes 'all our later acts, like slaves'.
“But who shall drive men into freedom?” becomes a statement, “no one will guide people to freedom,” and “For them there is no special providence” becomes “no one will help them, no one will make them free.”
Original
Near the window by which I write, a great bull is tethered by a ring in his nose.
This bull, a very type of massive strength, who, because he has not wit enough to see how he might be free, suffers want in sight of plenty, and is helplessly preyed upou by weaker creatures, seems to me no unfit emblem of the working masses.
I shall go out and drive the bull in the way that will untwist his rope. But who shall drive men into freedom? Till they use the reason with which they have been gifted, nothing can avail. For them there is no special providence.
Under all forms of government the ultimate power lies with the masses. It is not kings nor aristocracies, nor land-owners nor capitalists, that anywhere really enslave the people. It is their own ignorance.
TolstoyТолстой
Против окна, у которого я пишу, огромный бык привязан за кольцо, продетое сквозь ноздри. Пощипывая траву, он обмотал свою веревку вокруг столба и, как узник, стоит теперь, томимый голодом в виду роскошной травы, лишенный возможности даже вскинуть голову, чтобы отогнать мух, которые кусают его плечи. Он много раз делал тщетные усилия, чтобы освободиться, но всякий раз, жалобно промычав, затихал, чтобы молча страдать.
Этот бык, обладающий мощной силой, но не имеющий достаточного соображения, чтобы понять, как ему можно освободиться, страдающий от голода посреди изобилия и делающийся беспомощной жертвой слабейших созданий, — представляется мне как бы эмблемой рабочих классов.
Во всех странах люди, трудом которых создается изобилие богатства, бьются в бедности. В то время, как прогрессирующая цивилизация расширяет горизонт мысли и пробуждает новые желания, эти люди опускаются, ради удовлетворения своих животных потребностей, до уровня скотского существования. Сознавая всю горечь неправды, чувствуя в тайниках души, что они созданы совсем не для такой несчастной жизни, — люди эти тоже по временам борются и протестуют. Но до тех пор, пока они не научатся связывать следствие с причиной; до тех пор, пока они не поймут, каким образом они спутаны и как они могут освободиться, — до тех пор их усилия и протесты будут столь же тщетными, как усилия и жалобные мычания запутавшегося быка, — будут даже более тщетными. Я выйду из комнаты и отгоню быка, направляя его так, чтобы развернулась веревка, тогда как людей никто не направит к свободе. До тех пор, пока они не станут пользоваться разумом, которым они одарены, никто не поможет им, никто не сделает их свободными.
Истинная власть, при всевозможных видах правления, в действительности всегда находится в руках массы. И в действительности совсем не короли или аристократы, совсем не землевладельцы или капиталисты порабощают повсюду народ. Его порабощает его невежество.
Opposite the window at which I am writing, a huge bull is tethered by a ring passed through his nostrils. While cropping the grass he has wound his rope around a post, and now he stands like a prisoner, tormented by hunger in sight of rich grass, deprived even of the chance to toss his head to drive off the flies that bite his shoulders. Many times he has made vain efforts to free himself, but each time, after a plaintive bellow, he has fallen quiet, to suffer in silence.
This bull, possessed of mighty strength but lacking the sense to understand how he might free himself, suffering hunger in the midst of plenty and becoming the helpless victim of the feeblest creatures, seems to me a kind of emblem of the working classes.
In all countries the people whose labor creates an abundance of wealth struggle in poverty. While advancing civilization widens the horizon of thought and awakens new desires, these people sink, for the sake of satisfying their animal needs, to the level of a brute existence. Conscious of all the bitterness of the wrong, feeling in the depths of their souls that they were not made at all for so wretched a life, these people too at times fight and protest. But until they learn to connect effect with cause; until they understand how they are entangled and how they can free themselves — until then their efforts and protests will be as vain as the efforts and plaintive bellowing of the entangled bull — will be even more vain. I will go out of the room and drive the bull back, guiding him so that the rope unwinds, whereas no one will guide people to freedom. Until they begin to use the reason with which they are endowed, no one will help them, no one will make them free.
True power, under every possible form of government, is in reality always in the hands of the masses. And in reality it is not at all kings or aristocrats, not at all landowners or capitalists, who everywhere enslave the people. What enslaves them is their ignorance.
From Protection or Free Trade · reworded by Tolstoy .
Henry George’s own wordsNear the window by which I write, a great bull is tethered by a ring in his nose.
This bull, a very type of massive strength, who, because he has not wit enough to see how he might be free, suffers want in sight of plenty, and is helplessly preyed upou by weaker creatures, seems to me no unfit emblem of the working masses.
I shall go out and drive the bull in the way that will untwist his rope. But who shall drive men into freedom? Till they use the reason with which they have been gifted, nothing can avail. For them there is no special providence.
Under all forms of government the ultimate power lies with the masses. It is not kings nor aristocracies, nor land-owners nor capitalists, that anywhere really enslave the people. It is their own ignorance.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. I, Introductory, The opening of the book, pp. 1–2 (New York: Sterling Publishing Co., 1897).
The opening of the book, kept whole up to 'It is their own ignorance', and close in most of it; Tolstoy breaks it into four paragraphs. The changes: 'Near the window' becomes 'Opposite the window'; 'tantalized by rich grass he cannot reach' becomes 'tormented by hunger in sight of luxuriant grass'; the flies 'that cluster on his shoulders' become flies 'that bite his shoulders'; 'Now and again he struggles vainly, and then, after pitiful bellowings, relapses into silent misery' becomes 'Many times he has made vain efforts to free himself, but each time, after lowing piteously, he fell quiet to suffer in silence'; 'But who shall drive men into freedom?' becomes a statement, 'whereas no one will direct men to freedom'; and 'nothing can avail. For them there is no special providence' becomes 'no one will help them, no one will make them free' (никто не поможет им, никто не сделает их свободными), so that providence is gone. 'The ultimate power' is 'true power' (Истинная власть). The Jubilee list names S. D. Nikolaev's Russian of the book (Posrednik, 1904), which Tolstoy may have used; it was not found online. 'upou' in the excerpt is the scan's reading of 'upon'. No printable, for the changes.
“Vegetarianism is growing rapidly” becomes “Abstinence from meat is spreading more and more,” and Tolstoy adds what a vegetarian restaurant is: one “where food is prepared without meat.”
Original
There is hardly a city of any size in the world but has from] one to a dozen or more Vegetarian restaurants.
TolstoyТолстой
Воздержание от мяса всё больше и больше распространяется. Едва ли теперь есть сколько-нибудь значительный город, в котором не было бы от одной до дюжины и более вегетарианских столовых, где готовят пищу без мяса.
Abstinence from meat is spreading more and more. There is hardly a city of any size now that does not have from one to a dozen or more vegetarian restaurants, where food is prepared without meat.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
Lucy Mallory’s own wordsThere is hardly a city of any size in the world but has from] one to a dozen or more Vegetarian restaurants.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XV, no. 2, April 1902, p. 27, an unsigned paragraph among the editor's in the journal's second part, 'The Universal Republic'.
Made plain for a Russian reader. 'Vegetarianism is growing rapidly' becomes 'Abstinence from meat is spreading more and more' (Воздержание от мяса всё больше и больше распространяется); 'hardly a city of any size in the world' becomes 'hardly any city of any size' ('in the world' is left out); and Tolstoy adds what a vegetarian restaurant is: 'vegetarian dining rooms, where food is prepared without meat' (вегетарианских столовых, где готовят пищу без мяса). He leaves out the rest of the paragraph, on the moral side of vegetarianism. The text layer reads the first sentence's opening word as '`yT'EGETARiANiSM' (a drop capital V), so the excerpt begins with the second; 'from]' is its reading of 'from'. No printable.
Conway’s “Franks” become “Christians,” and his Shiah among “the schismatics” becomes “a Catholic” among “the Orthodox”; “and art a master of creation” is left out.
Original · translated by David Shea and Anthony Troyer
If thou art a Muselman, go to the Franks, and stay with that people; if thou art a Nazarean, join the Jews;
if thou professest to be a Shíah, mix with the schismatics, and lend thy ear to their words; in this manner, whatever be thy religion, associate with men of an opposite persuasion;
but if thou art not in the least moved and mixest with them like milk and sugar, then certainly thou hast attained the highest degree of perfect peace, and art a master of the divine creation.
TolstoyТолстой
Если ты мусульманин, иди и живи с христианами; если христианин — живи с евреями; если католик — живи с православными. Какая бы ни была твоя религия, общайся с людьми других верований. Если речи их не возмущают тебя и ты можешь свободно общаться с ними, ты достиг мира.
Гафиз сказал: предмет всех религий один и тот же; все люди ищут любви, и весь мир есть обиталище любви, зачем же говорить о мечети или о церкви!
If you are a Muslim, go and live with Christians; if a Christian, live with Jews; if a Catholic, live with the Orthodox. Whatever your religion, associate with people of other creeds. If what they say does not disturb you and you can associate with them freely, you have attained peace.
Hafiz said: The object of all religions is one and the same; all people seek love, and the whole world is the dwelling place of love; why, then, speak of a mosque or a church!
From The Dabistán, or School of Manners · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyIf thou art a Mussulman, go stay with the Franks ; if a Christian, join the Jews ; if a Shuah, mix with the …
… schismatics : whatever thy religion, associate with men of opposite persuasion.
If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.
Hafiz says, ' The object of all religions is alike. All men seek their beloved ; and all the world is love's dwelling : why talk of a mosque or a church ? '
Source text: archive.orgOriginal · Persianهمهکس، طالبِ یارند؛ چه هُشیار و چه مست
همهجا، خانهٔ عشق است؛ چه مسجد چه کِنِشت
Source text: api.ganjoor.netIn English · David Shea and Anthony Troyer, 1843If thou art a Muselman, go to the Franks, and stay with that people; if thou art a Nazarean, join the Jews; …
… if thou professest to be a Shíah, mix with the schismatics, and lend thy ear to their words; in this manner, whatever be thy religion, associate with men of an opposite persuasion; …
… but if thou art not in the least moved and mixest with them like milk and sugar, then certainly thou hast attained the highest degree of perfect peace, and art a master of the divine creation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Dabistán, or School of Manners; Hafiz, Divan, Dabistán, ch. XII (on the Sufis), sect. III, Shea and Troyer (1843), vol. III; Hafiz, ghazal 80 ('ʿeyb-e rendān makon'); Conway (1874), no. LII, Sympathy of Religions, p. 32.
Conway's English, from the Dabistán and from Hafiz. The first paragraph is Conway's shortening of the advice the Sufi master Sabjani gave a disciple, in Shea and Troyer's translation of the Dabistán: 'If thou art a Muselman, go to the Franks … if thou art a Nazarean, join the Jews … whatever be thy religion, associate with men of an opposite persuasion.' Conway: 'If thou art a Mussulman, go stay with the Franks; if a Christian, join the Jews; if a Shiah, mix with the schismatics: whatever thy religion, associate with men of opposite persuasion. If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.' (the scan reads 'Shuah'). Tolstoy makes the Franks «христиане» (Christians) and the Shiah among the schismatics «католик» among «православные» (a Catholic among the Orthodox), and drops 'and art a master of creation'. The second paragraph is close to Conway: 'Hafiz says, "The object of all religions is alike. All men seek their beloved; and all the world is love's dwelling: why talk of a mosque or a church?"' Its last two clauses are a couplet of Hafiz's ghazal 80: 'everyone seeks the Friend, sober or drunk; everywhere is the house of love, mosque or synagogue' (Conway leaves out 'sober or drunk'). The first clause is not in the couplet, and the Hafiz sentence was not found in Shea and Troyer's Dabistán. The Persian of the Dabistán was not found online. The printed editions signed the entry «Суфи и Парси» (Sufi and Parsi; Conway's next paragraph is 'The Parsi sentence'); «Суфийская мудрость» is the Jubilee editors' correction. Not in Thoughts of Wise Men (1903).
Translation note. Hafiz is the Persian poet of the fourteenth century.
The understanding’s “violent or impetuous collision with the obstacles” becomes a temper, showing “neither irritation nor anger,” and the body that “will deprive itself of the illumination” becomes what “itself turns away from its face,” left in shadow. †
Original · translated by George Long
The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused.
Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it.
For a body will deprive itself of the illumination, if it does not admit it.
TolstoyТолстой
Солнце непрестанно изливает свой свет на весь мир, но свет его не исчерпывается этим; точно так же должен светить твой разум, разливаясь по всем направлениям. Он льется всюду, не исчерпываясь, и когда встречает препятствие, не должен проявлять ни раздражительности, ни гнева, а освещать спокойно всё то, что жаждет принять его, не падая, не утомляясь, покрывая всё обращенное к свету и оставляя в тени только то, что само отвращается от лица его.
The sun pours out its light unceasingly over the whole world, yet its light is not exhausted by this; in just the same way your reason should shine, spreading in every direction. It flows everywhere without being exhausted, and when it meets an obstacle it should show neither irritation nor anger, but calmly light up all that longs to receive it, without sinking, without tiring, covering all that is turned toward the light and leaving in shadow only what itself turns away from its face.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὉ ἥλιος κατακεχύσθαι δοκεῖ καὶ πάντῃ γε κέχυται, οὐ μὴν ἐκκέχυται.
… τοιαύτην οὖν τὴν χύσιν καὶ διάχυσιν τῆς διανοίας εἶναι χρή, μηδαμῶς ἔκχυσιν, ἀλλὰ τάσιν, καὶ πρὸς τὰ ἀπαντῶντα κωλύματα μὴ βίαιον μηδὲ ῥαγδαίαν τὴν ἐπέρεισιν ποιεῖσθαι μηδὲ μὴν καταπίπτειν, ἀλλὰ ἵστασθαι καὶ ἐπιλάμπειν τὸ δεχόμενον·
… αὐτὸ γὰρ ἑαυτὸ στερήσει τῆς αὐγῆς τὸ μὴ παραπέμπον αὐτήν.
Source text: raw.githubusercontent.comIn English · George Long, 1862The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused.
Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it.
For a body will deprive itself of the illumination, if it does not admit it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСолнце непрестанно изливает свой свет на весь мир, но свет его не исчерпывается этим; точно так же должен светить твой разум, разливаясь по всем направлениям. Он льется всюду, не исчерпываясь, и когда встречает препятствие, не должен проявлять ни раздражительности, ни гнева, а освещать спокойно всё то, что жаждет принять его, не падая, не утомляясь, покрывая всё обращенное к свету и оставляя в тени только то, что само отвращается от лица его.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VIII.57.
Word for word from Thoughts of Wise Men (1903), March 30. Marcus: "the sun seems poured down, and is spread in every direction, yet it is not poured out"; such should be the spreading of the understanding, "an extension, not an outpouring, making no violent or impetuous collision with the obstacles it meets, nor falling down, but standing firm and lighting what receives it; for what does not let the light through deprives itself of it." Kept: the sun that spreads without being spent («свет его не исчерпывается этим», its light is not exhausted by this), the mind that should spread like it without falling («не падая»; «не утомляясь», without tiring, is added), and its lighting what receives it. Changed: the "violent or impetuous collision" (μὴ βίαιον μηδὲ ῥαγδαίαν τὴν ἐπέρεισιν) becomes a temper, «не должен проявлять ни раздражительности, ни гнева» (must show neither irritation nor anger); and the body that "deprives itself of the illumination" becomes «оставляя в тени только то, что само отвращается от лица его» (leaving in shadow only what itself turns away from its face). Marcus's account of the ray in a darkened room is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
Pauthier’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.”
Original · translated by James Legge
XIX. 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.
TolstoyТолстой
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.
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 .
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.
“The Stoics say” becomes “Some say,” Pascal’s “And that is not true” is softened to “That is not yet the whole truth,” and his “Illness comes” is spelled out: “by this path one cannot be rid, for instance, of illnesses”; happiness, “in God, both without us and within us,” is in God, “who is both within us and outside us.” †
Original · translated by W. F. Trotter
The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
TolstoyТолстой
Одни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Другие, напротив, говорят: выйди из самого себя, постарайся забыться и найти счастье в развлечениях. И это несправедливо, хотя бы только потому, что этим путем нельзя избавиться, например, от болезней.
Покой и счастье — не внутри нас, не вне нас; они — в боге, который и внутри и вне нас.
Some say: Go into yourself, and you will find peace. That is not yet the whole truth.
Others, on the contrary, say: Go out of yourself, try to forget yourself, and find happiness in diversions. And this is not right either, if only because by this path one cannot be rid, for instance, of illnesses.
Peace and happiness are not within us, not outside us; they are in God, who is both within us and outside us.
From Pensées · reworded by Tolstoy .
What Tolstoy read · Pensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLes autres disent : Sortez dehors ; et cherchez le bonheur en vous divertissant: et cela n'est pas vrai.
Les maladies viennent : le bonheur n'est ni dans nous, ni hors de nous; il est en Dieu et en nous.
Source text: archive.orgOriginal · FrenchLes Stoïques disent : rentrez au dedans de vous-mêmes ; c’est là où vous trouverez votre repos : et cela n’est pas vrai.
Les autres disent : sortez en dehors : recherchez le bonheur en vous divertissant et cela n’est pas vrai : les maladies viennent.
Le bonheur n’est ni hors de nous, ni dans nous ; il est en Dieu, et hors et dans nous.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдни говорят: войди в самого себя, и ты найдешь покой. В этом еще не вся правда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 465 (Section VII); Trotter 465; Didot ed. (1863), part I, art. IV, p. 49.
B. 465, whole, made plainer and gentler. The Circle repeats Tolstoy's Thoughts of Wise Men (1903), September 1; his Pascal there came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online. 'Les Stoïques disent' (the Stoics say) becomes «Одни говорят» (some say); the first 'cela n'est pas vrai' (that is not true) becomes «В этом еще не вся правда» (that is not yet the whole truth), the second «это несправедливо»; Pascal's three words 'les maladies viennent' (illnesses come) become «хотя бы только потому, что этим путем нельзя избавиться, например, от болезней» (if only because this way one cannot escape, for instance, illness); 'Le bonheur' (happiness) becomes «Покой и счастье» (peace and happiness), and 'il est en Dieu, et hors et dans nous' (it is in God, both outside and inside us) becomes «они — в боге, который и внутри и вне нас» (they are in God, who is both within and without us). The Didot text Tolstoy could read ends 'il est en Dieu et en nous' (it is in God and in us).
Marcus’s “all things which have a certain constitution,” which harm makes worse, become “animals, which obstacles embitter,” and the man who becomes “both better … and more worthy of praise” is one to whom “every obstacle adds moral beauty and strength.” †
Original · translated by George Long
For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents.
TolstoyТолстой
Внешние препятствия не делают вреда человеку, сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
Outward obstacles do no harm to a man strong in spirit, for harm is all that disfigures and weakens — as happens with animals, which obstacles embitter; but to a man who meets them with the strength of spirit that has been given him, every obstacle adds moral beauty and strength.
From Meditations · reworded by Tolstoy .
Original · Ancient Greek… τὰ γὰρ λοιπὰ ἐγκόμματα ἤτοι τοῦ σωματίου ἐστὶ τοῦ νεκροῦ, ἢ χωρὶς ὑπολήψεως καὶ τῆς αὐτοῦ τοῦ λόγου ἐνδόσεως οὐ θραύει οὐδὲ ποιεῖ κακὸν οὐδ’ ὁτιοῦν.
… ἐπὶ γοῦν τῶν ἄλλων κατασκευασμάτων πάντων, ὅ τι ἂν κακόν τινι αὐτῶν συμβῇ, παρὰ τοῦτο χεῖρον γίνεται αὐτὸ τὸ πάσχον, ἐνταῦθα δέ, εἰ δεῖ εἰπεῖν, καὶ κρείττων γίνεται ὁ ἄνθρωπος καὶ ἐπαινετώτερος, ὀρθῶς χρώμενος τοῖς προσπίπτουσιν.
Source text: raw.githubusercontent.comIn English · George Long, 1862For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.
Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВнешние препятствия не наносят вреда человеку сильному духом, ибо вред есть всё то, что обезображивает и ослабляет, — как бывает с животными, которых препятствия озлобляют; человеку же, встречающему их с тою силою духа, которая ему дана, всякое препятствие прибавляет нравственной красоты и силы.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.33.3–4.
From Thoughts of Wise Men (1903), November 18, with «не делают вреда» for «не наносят вреда» (both "do no harm"). The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The thought is the close of Meditations X.33. Marcus: other obstacles touch only the body, "a dead thing", or, without opinion and the yielding of reason, "do not crush nor do any harm of any kind"; "in the case of all things which have a certain constitution (κατασκευασμάτων), whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents." The Russian defines harm as «всё то, что обезображивает и ослабляет» (whatever disfigures and weakens), makes Marcus's "all things which have a certain constitution" into animals «которых препятствия озлобляют» (whom obstacles make savage), and turns "better and more worthy of praise" into «всякое препятствие прибавляет нравственной красоты и силы» (every obstacle adds moral beauty and strength); «с тою силою духа, которая ему дана» (with the strength of spirit given him) stands for "by making a right use of these accidents".
Thoreau’s two questions, “what great advantage has the latter over the former? which is the better to deal with?”, become an exclamation that answers them, “What an enormous advantage is on the side of the man who knows nothing,” and Tolstoy repeats it: “What an enormous advantage is on the side of the first!”
Original
Of two men, one of whom knows nothing about a subject, and, what is extremely rare, knows that he knows noth- ing, and the other really knows something about it, but thinks that he knows all, what great ad- vantage has the latter over the former ? which is the better to deal with ?
TolstoyТолстой
Какое огромное преимущество на стороне того человека, который ничего не знает о предмете и, что очень редко, — знает, что ничего не знает о нем, перед тем, кто действительно кое-что знает, но думает, что он знает всё! Какое огромное преимущество на стороне первого!
What an enormous advantage is on the side of the man who knows nothing about a subject and — what is very rare — knows that he knows nothing about it, over the one who really does know something but thinks he knows everything! What an enormous advantage is on the side of the first!
From Journal, 27 February 1851, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayOf two men, one of whom knows nothing about a subject, and, what is extremely rare, knowsthat he knows nothing, and the other really knows something about it but thinks that he knows all, what great advantage has the latter over the former?
Source text: archive.orgThoreau’s own wordsOf two men, one of whom knows nothing about a subject, and, what is extremely rare, knows that he knows nothing, and the other really knows something about it, but thinks that he knows all, what great advantage has the latter over the former ? which is the better to deal with ?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 27 February 1851, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), Early Spring (1881), p. 14, the entry for 27 February 1851.
Thoreau's two questions become an exclamation. Thoreau asks 'what great advantage has the latter over the former? which is the better to deal with?', leaving the reader to answer that the man who knows he knows nothing is the better. Tolstoy gives the answer: 'What an enormous advantage is on the side of the man who knows nothing about a subject and (which is very rare) knows that he knows nothing about it, over the one who really knows something but thinks that he knows everything!' (Какое огромное преимущество на стороне того человека…), and repeats it, 'What an enormous advantage is on the side of the first!'; the second question is left out. The rest is close. The Coming Day's calendar prints the sentence under May 14 (What Tolstoy read), as it printed April's five Thoreau thoughts and May's 5-13.6. No printable.
Carlyle’s images give way to plain statement: the Universe, “intrinsically a Perhaps” and “an ‘infinite Humbug,’” becomes “a series of accidents and endless deceptions,” and the “Phantasms riding with huge clatter along the streets” become “all the horrors that take place in our life”; “unexpected” is added to the results. †
Original
Truly, any Society setting out from this No-God hypothesis will arrive at a result or two.
The Universe being intrinsically a Perhaps, being too probably an 'infinite Humbug,' why should any minor Humbug astonish us?
It is all according to the order of Nature; and Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody.
TolstoyТолстой
Каждое общество, исходящее из положения, что «нет бога», приходит к некоторым неожиданным результатам. Так как мировой порядок представляется такому обществу рядом случайностей и бесконечных обманов, то какие-нибудь единичные случайности или обманы не могут, конечно, уже никого удивить. И потому все те ужасы, которые совершаются в нашей жизни, уже никого не поражают и не удивляют. Всё это вполне в порядке вещей.
Every society that starts from the premise that “there is no God” arrives at certain unexpected results. Since the order of the world appears to such a society as a series of accidents and endless deceptions, no single accident or deception can, of course, surprise anyone any longer. And so all the horrors that take place in our life no longer shock or surprise anyone. All this is quite in the order of things.
From Past and Present · reworded by Tolstoy .
Carlyle’s own wordsTruly, any Society setting out from this No-God hypothesis will arrive at a result or two.
The Universe _being_ intrinsically a Perhaps, being too probably an 'infinite Humbug,' why should any minor Humbug astonish us?
It is all according to the order of Nature; and Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III, ch. I, Phenomena, The paragraph after 'There is no religion; there is no God; man has lost his soul'.
Carlyle's argument kept, his images replaced by plain statement. 'any Society setting out from this No-God hypothesis will arrive at a result or two' becomes 'Every society that starts from the position that "there is no God" arrives at some unexpected results' (unexpected is added). 'The Universe being intrinsically a Perhaps, being too probably an "infinite Humbug," why should any minor Humbug astonish us?' becomes 'Since the world order seems to such a society a series of chances and endless deceptions, single chances or deceptions can no longer surprise anyone': the Perhaps becomes 'a series of chances' (рядом случайностей) and the infinite Humbug 'endless deceptions'. 'Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody' becomes 'all the horrors that are done in our life no longer strike or surprise anyone', and 'It is all according to the order of Nature', which comes before it in Carlyle, closes Tolstoy's version as 'All this is quite in the order of things'. Left out: the sentence on the Unveracities, Phantasms, and Corn-Law Debatings, and the examples that follow (St. Ives' Workhouses, Joe-Manton Aristocracies). The Jubilee list of sources names L. P. Nikiforov's Russian Carlyle, «Загадка сфинкса» (Moscow, 1900), not found online; if Tolstoy used it, some of these changes may be the translator's. No printable.
“A piece of mysticism put into practice” drops out, and the knowledge “that constitutes the essence of whatever is mystical” is named: the act “springs from a mysterious consciousness of the unity of all that exists”; the giver’s own self, “clad in the garments of suffering” (Schopenhauer: “unter jener traurigen Gestalt,” in that sad form), appears “in the guise of that wretched beggar.”
Original · translated by Arthur Brodrick Bullock
Every purely beneficent act all help entirely and genuinely unselfish, being, as such, exclusively inspired by another's distress, is, in fact, if we probe the matter to the bottom, a dark enigma, a piece of mysticism put into practice; inasmuch as it springs out of, and finds its only true explanation in, the same higher knowledge that constitutes the essence of whatever is mystical.
For how, otherwise than metaphysically, are we to account for even the smallest offering of alms made with absolutely no other object than that of lessening the want which afflicts a fellow-creature?
Such an act is only conceivable, only possible, in so far as the giver =knows= that it is his very self which stands before him, clad in the garments of suffering; in other words, so far as he recognises the essential part of his own being, under a form not his =own=.
TolstoyТолстой
Всякое неподдельное благодеяние, всякая вполне и поистине бескорыстная помощь, имеющая, стало быть, в виду исключительно чужую нужду, оказывается, строго говоря, при исследовании дела до последних основ, поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего и не поддается никакому иному объяснению. В самом деле, подать хотя бы милостыню, не имея в виду, даже в отдаленных соображениях, ничего другого, как только уменьшить нужду, давящую другого, — возможно лишь потому, что подающий познает, что то, что является ему сейчас под видом того жалкого нищего, есть он же сам, потому что он узнает свое собственное существо само по себе в этом ином, чуждом явлении.
Every genuine benefaction, all help wholly and truly disinterested, having in view, therefore, solely the need of another, proves, strictly speaking, when the matter is examined down to its last foundations, to be a mysterious and inexplicable act, because it springs from a mysterious consciousness of the unity of all that exists and yields to no other explanation. Indeed, to give even alms, having nothing else in view, even in the remotest consideration, than only to lessen the need that weighs on another, is possible only because the giver knows that what appears to him now in the guise of that wretched beggar is he himself, because he recognizes his own being, as it is in itself, in this other, alien appearance.
From Preisschrift über die Grundlage der Moral · reworded by Tolstoy .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenJede ganz lautere Wohlthat, jede völlig und wahrhaft uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myfteriöfe Handlung, eine praktiſche Moftik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Source text: archive.orgOriginal · German… uneigennützige Hülfe, welche, als ſolche, ausſchließlich die Noth des Andern zum Motiv hat, iſt, wenn wir bis auf den letzten Grund forſchen, eigentlich eine myſteriöſe Handlung, eine prak— tiſche Myſtik, ſofern ſie zuletzt aus der ſelben Erkenntniß, die das Weſen aller eigentlichen Myſtik ausmacht, entſpringt und auf keine andere Weiſe mit Wahrheit erklärbar iſt.
Denn daß Einer auch nur ein Almoſen gebe, ohne dabei auf die entfern⸗ teſte Weiſe etwas Anderes zu bezwecken, als daß der Mangel, welcher den Andern drückt, gemindert werde, iſt nur möglich, ſofern er erkennt, daß er ſelbſt es iſt, was ihm jezt unter jener traurigen Geſtalt erſcheint, alſo daß er ſein eigenes Weſen an ſich in der fremden Erſcheinung wiedererkenne.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903Every purely beneficent act all help entirely and genuinely unselfish, being, as such, exclusively inspired by another's distress, is, in fact, if we probe the matter to the bottom, a dark enigma, a piece of mysticism put into practice; inasmuch as it springs out of, and finds its only true explanation in, the same higher knowledge that constitutes the essence of whatever is mystical.
For how, otherwise than metaphysically, are we to account for even the smallest offering of alms made with absolutely no other object than that of lessening the want which afflicts a fellow-creature?
Such an act is only conceivable, only possible, in so far as the giver =knows= that it is his very self which stands before him, clad in the garments of suffering; in other words, so far as he recognises the essential part of his own being, under a form not his =own=.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 22, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), p. 273; Lichtstrahlen, pp. 192–193; Bullock, The Basis of Morality, Part IV, ch. II.
Schopenhauer's two sentences, the second closely, the first with its mysticism recast. Schopenhauer: every wholly pure benefaction, every entirely unselfish help that has another's need alone as its motive, is, if we search to the last ground, “eigentlich eine mysteriöse Handlung, eine praktische Mystik, sofern sie zuletzt aus derselben Erkenntniß, die das Wesen aller eigentlichen Mystik ausmacht, entspringt” (in truth a mysterious act, a practical mysticism, in that it springs in the end from the same knowledge that makes up the essence of all true mysticism). Tolstoy: «поступком таинственным и необъяснимым, потому что вытекает из таинственного сознания единства всего существующего» (a mysterious and inexplicable act, because it flows from the mysterious consciousness of the unity of all that exists): “a practical mysticism” goes, and the knowledge behind all mysticism is named as the consciousness of the unity of all that exists, which is what Schopenhauer means by it in § 22. He adds «стало быть» (therefore) and «строго говоря» (strictly speaking). In the second sentence “unter jener traurigen Gestalt” (in that sad form) becomes «под видом того жалкого нищего» (in the guise of that wretched beggar), and “also daß” (that is, so that) becomes «потому что» (because). The 1860 edition's page break falls inside the first sentence, so its excerpt begins after it; Lichtstrahlen (intermediary) prints the first sentence whole, its OCR reading “myfteriöfe” and “Moftik”. Bullock's English expands the passage.
Pauthier’s “Les anciens,” the ancients (Legge: “the ancients”), become “The wise,” so a saying about the past becomes a rule for the wise of any time.
Original · translated by James Legge
The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.
TolstoyТолстой
Мудрые не говорят пустых слов, боясь того, чтобы дела их не были несоответственны их словам.
The wise do not speak empty words, for fear that their deeds may not match their words.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Les anciens ne laissaient point échapper de vaines paroles, craignant que leurs actions n'y répondissent point.
Source text: gutenberg.orgIn English · James Legge, 1861The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньМудрые не говорят пустых слов, боясь того, чтобы дела их не были несоответственны их словам.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.22 (Legge IV.xxii; Pauthier IV.22).
Pauthier's French, word for word Tolstoy's 1903 version (Thoughts of Wise Men, 20 April), with one change: 'Les anciens' (the ancients) become «Мудрые» (the wise). Pauthier: 'Les anciens ne laissaient point échapper de vaines paroles, craignant que leurs actions n'y répondissent point' (the ancients let no idle words escape them, fearing that their actions would not answer to them). The Chinese 古者言之不出，恥躬之不逮也: 'the ancients did not let their words out, ashamed lest their conduct not come up to them.' A saying of the past becomes a rule for the wise of any time. The saying is Confucius's (子曰).
The discontent “that quarrels with its tools instead of with its skill” becomes the state of one who “reproaches not himself but fate”; the obstructions to be heaved away “by the concurrent touch of a holy spirit, and labor of strenuous will” are smoothed away “by our goodness and firmness,” and the gloom to be tinted “with some celestial light” is lit “with the divine light of inner, spiritual work.”
Original
Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self.
How gentle should we be, if we were not provoked ; how pious, if we were not busy ; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
if we cannot sanctify our present lot, we could sanctify no other.
The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will; its gloom, for us to tint with some celestial light ; its mysteries are for our worship; its sorrows for our trust; its perils for our courage ; its temptations for our faith.
TolstoyТолстой
Безнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
«Мы были бы добры и кротки, если бы нас не раздражали; мы были бы набожны, если бы не были так заняты. Я был бы терпелив, если бы был здоров; я бы удивил мир, если бы я имел известность».
Если мы не можем сделать добрым, святым то положение, в котором мы находимся, то мы никакое положение не сделаем добрым и святым.
Затруднения нашего положения даны нам для того, чтобы мы сгладили, уничтожили их своей добротой и твердостью; мрачность нашего положения дана нам для того, чтобы мы осветили ее божественным светом внутренней, духовной работы; горести — для того, чтобы мы терпеливо и доверчиво переносили их; опасности — для того, чтобы мы проявили наше мужество; искушения — для того, чтобы мы победили их нашей верою.
Hopeless is the situation of one who in his misfortunes reproaches not himself but fate, thereby affirming his own self-satisfaction.
“We would be kind and meek if we were not provoked; we would be devout if we were not so busy. I would be patient if I were well; I would astonish the world if I had fame.”
If we cannot make the situation in which we find ourselves good, holy, we will make no situation good and holy.
The difficulties of our situation are given us so that we may smooth them away, do away with them, by our goodness and firmness; the gloom of our situation is given us so that we may light it up with the divine light of inner, spiritual work; sorrows — so that we may bear them patiently and trustingly; dangers — so that we may show our courage; temptations — so that we may overcome them by our faith.
From Endeavours after the Christian Life · reworded by Tolstoy .
What Tolstoy read · James Martineau: Passages from his Writings, selected by C. G. Howland, in Unity Church-…Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and by criticising Providence manages to keep up complacency with self. How gentle should we be, if we were not provoked; how pious, if we were not busy; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
Of nothing may we be more sure than this; that, if we cannot sanctify our present lot, we could sanctify no other.
Source text: archive.orgMartineau’s own wordsWretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self.
How gentle should we be, if we were not provoked ; how pious, if we were not busy ; the sick would be patient, only he is not in health; the obscure would do great things, only he is not conspicuous !
… if we cannot sanctify our present lot, we could sanctify no other.
The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will; its gloom, for us to tint with some celestial light ; its mysteries are for our worship; its sorrows for our trust; its perils for our courage ; its temptations for our faith.
Source text: archive.orgTolstoy’s own version · Путь жизниБезнадежно положение того, кто в своих невзгодах упрекает не себя, а судьбу, утверждая этим свое самодовольство.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Endeavours after the Christian Life (1843–47): The Kingdom of God within Us, and Lo! God is Here!, New edition (Boston: James Munroe, 1858), p. 120 (The Kingdom of God within Us) and p. 344 (Lo! God is Here!).
Two passages from two sermons, joined as Unity's Martineau number of 1886 joins them under 'One's Lot' (What Tolstoy read; April found its Martineau there too). The first is reworded: 'Wretched and barren is the discontent that quarrels with its tools instead of with its skill; and, by criticizing Providence, manages to keep up complacency with self' becomes 'Hopeless is the position of one who in his misfortunes reproaches fate, not himself, thereby affirming his self-satisfaction': the image of the tools and the skill is gone. The four examples become a quotation in the first person: 'How gentle should we be, if we were not provoked; how pious, if we were not busy' is close ('we would be kind and meek if we were not irritated'); 'the sick would be patient, only he is not in health' becomes 'I would be patient if I were well'; 'the obscure would do great things, only he is not conspicuous' becomes 'I would astonish the world if I had fame'. 'if we cannot sanctify our present lot, we could sanctify no other' becomes 'If we cannot make good and holy the position we are in, we shall make no position good and holy' (sanctify becomes 'make good, holy'). Left out: 'Our heaven and our Almighty Father are there or nowhere' and 'its mysteries are for our worship'. 'The obstructions of that lot are given for us to heave away by the concurrent touch of a holy spirit, and labor of strenuous will' becomes 'given us that we may smooth and destroy them by our kindness and firmness'; 'its gloom, for us to tint with some celestial light' becomes 'that we may light it with the divine light of inner, spiritual work'; 'its sorrows for our trust' becomes 'that we may bear them patiently and trustingly'; 'its perils for our courage; its temptations for our faith' are close. Tileston's Daily Strength for Daily Needs prints the two passages apart (28 August and 23 December); only Unity joins them. Tolstoy reprinted the Circle's text in «На каждый день» (27 May) and in Путь жизни (Tolstoy's other version). The Jubilee name index refers «Мартино» in vol. 41 to Harriet Martineau («Мартино Гэрриэт»); the author is James, as May found. No printable.
Seneca’s concession, which leads into sharing every care with a friend, becomes a maxim without the friend: to trust “your own self with nothing which you could not entrust even to your enemy” becomes to live so that “you could entrust all that is in your soul to your worst enemy.”
Original · translated by Richard M. Gummere (Loeb, 1917)
As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
TolstoyТолстой
Жить следует так, чтобы можно было злейшему врагу доверить всё, что у тебя на душе.
You should live so that you could entrust all that is in your soul to your worst enemy.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinTu quidem ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis; sed quia interveniunt quaedam quae consuetudo fecit arcana, cum amico omnes curas, omnes cogitationes tuas misce.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb, 1917), 1917As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 3.3.
Seneca to Lucilius, on friendship: "although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy" (ita vive ut nihil tibi committas nisi quod committere etiam inimico tuo possis), yet share all your cares and thoughts with a friend. Tolstoy keeps the rule and drops the friend it introduces. He changes "trust your own self with nothing which you could not entrust even to your enemy" (have no secret you could not let an enemy know) into «чтобы можно было злейшему врагу доверить всё, что у тебя на душе» (so that you could entrust to your worst enemy all that is in your soul), and adds «злейшему» (worst). The line is not in Ramage's Latin Authors (searched: "inimico"); Tolstoy's intermediary was not found.
The freedman who might come to be “the only free man amid a throng of gentlemen” drops out, and his “How?” becomes the general question “by what path is freedom to be reached?”; Tolstoy adds that one must “learn” to distinguish good from evil “yourself.”
Original · translated by Richard M. Gummere (Loeb)
Suppose, then, that you were not a Roman knight, but a freedman, you might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen.
“How?” you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace.
TolstoyТолстой
Ты спросишь, каким путем достигнуть свободы? Для этого надо научиться различать добро и зло самому, а не по указанию толпы.
You will ask: by what path is freedom to be reached? For this you must learn to distinguish good from evil yourself, and not at the bidding of the crowd.
From Epistulae morales ad Lucilium · reworded by Tolstoy .
Original · LatinPuta itaque te non equitem Romanum esse sed libertinum: potes hoc consequi, ut solus sis liber inter ingenuos.
'Quomodo?' inquis. Si mala bonaque non populo auctore distineris.
Source text: thelatinlibrary.comIn English · Richard M. Gummere (Loeb), 1917Suppose, then, that you were not a Roman knight, but a freedman, you might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen.
“How?” you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace.
Source text: en.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 44.6.
Seneca to Lucilius, on true nobility: even a freedman "might nevertheless by your own efforts come to be the only free man amid a throng of gentlemen. 'How?' you ask. Simply by distinguishing between good and bad things without patterning your opinion from the populace" (si mala bonaque non populo auctore distinxeris; the Latin Library prints «distineris»). Tolstoy drops the freedman and the free-born and makes the question general: «Ты спросишь, каким путем достигнуть свободы?» (you will ask by what way freedom is reached) for "'Quomodo?' inquis" ("How?" you ask), which asks how to be the one free man among the free-born. He adds «научиться» (learn) and «самому» (oneself), and renders "non populo auctore" (not on the people's authority) «не по указанию толпы» (not at the crowd's direction). The line is not in Ramage's Latin Authors (searched: populo auctore, bonaque); Tolstoy's intermediary was not found.
The Vicar’s apostrophe, “O Man! seek no further for the author of evil; thou art he,” becomes a statement, “You are looking for the cause of evil. It is in you alone”: the author of evil becomes its cause, and “alone” is added. †
Original · translated by Barbara Foxley
O Man! seek no further for the author of evil; thou art he.
TolstoyТолстой
Ты ищешь причину зла. Она только в тебе.
You are looking for the cause of evil. It is in you alone.
From Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard · reworded by Tolstoy .
Original · FrenchHomme, ne cherche plus l’auteur du mal ; cet auteur c’est toi-même.
Il n’existe point d’autre mal que celui que tu fais ou que tu souffres, & l’un & l’autre te vient de toi.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911O Man! seek no further for the author of evil; thou art he.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV: Profession de foi du vicaire savoyard, Book IV, the Vicar on the origin of evil (Geneva edition of 1782, Wikisource); Foxley's translation, Book IV.
The Savoyard Vicar's apostrophe, reworded: 'Homme, ne cherche plus l'auteur du mal ; cet auteur c'est toi-même' (Man, seek no further for the author of evil; that author is yourself) becomes «Ты ищешь причину зла. Она только в тебе» (you seek the cause of evil; it is only in you). The command becomes a statement, 'l'auteur' (the author) becomes «причину» (the cause), and «только» (only) is added; the next sentence of the Vicar's, that there is no evil but the evil you do or suffer and both come from you, carries the 'only'. The Jubilee list of the Circle's sources names A. A. Rusanova's Russian of the Profession de foi («Исповедание веры савойского викария», Посредник, 1903), not found online, so whether the wording is hers or Tolstoy's is not known.
“Another has received it” becomes “this good has borne fruit,” and Marcus’s third thing, “the reputation of having done a good act or to obtain a return,” becomes “praise and reward”; “as fools do,” kept in Tolstoy’s 1903 version, is dropped. †
Original · translated by George Long
When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
TolstoyТолстой
Когда ты сделал кому-нибудь добро и это добро принесло плоды, зачем ты домогаешься еще похвалы и награды за свое доброе дело?
When you have done someone good and this good has borne fruit, why do you still crave praise and reward for your good deed?
From Meditations · reworded by Tolstoy .
Original · Ancient GreekὍταν σὺ εὖ πεποιηκὼς ᾖς καὶ ἄλλος εὖ πεπονθώς, τί ἐπιζητεῖς τρίτον παρὰ ταῦτα, ὥσπερ οἱ μωροί, τὸ καὶ δόξαι εὖ πεποιηκέναι ἢ τὸ ἀμοιβῆς τυχεῖν;
Source text: raw.githubusercontent.comIn English · George Long, 1862When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты сделал кому-нибудь добро и это добро принесло плод, зачем ты, как безрассудный, домогаешься еще похвалы и награды за свое доброе дело?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.73.
Thoughts of Wise Men (1903), 20 May, with «как безрассудный» (like a fool, Marcus's "as fools do", ὥσπερ οἱ μωροί) dropped and «плоды» (fruits) for «плод» (fruit). Marcus: "When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?" The Russian makes "another has received it" (ἄλλος εὖ πεπονθώς, another has been done good) «это добро принесло плоды» (this good bore fruit), and the third thing, "the reputation of having done a good act or ... a return", «похвалы и награды» (praise and reward). The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.
In the Circle the light that goes out is “the light in your heart,” the shade that “will fall from thine own heart upon the path” becomes darkness that “hides your path from you,” and “the darkness of the nether Soul” becomes “the darkness that comes from your heart”; Tolstoy’s 1903 version, from a German translation not found, still had the shade and the soul.
Original
For as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.
When out it goes, a dark and threaten- ing shade will fall from thine own heart upon the path, and root thy feet in terror to the spot.
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom,
TolstoyТолстой
Когда потухает свет в твоем сердце, то мрак скрывает от тебя путь твой. Остерегайся этого ужасного мрака. Никакой свет твоего разума не может уничтожить мрак, исходящий из твоего сердца до тех пор, пока не будут изгнаны из него все себялюбивые мысли.
When the light in your heart goes out, darkness hides your path from you. Beware of this terrible darkness. No light of your reason can destroy the darkness that comes from your heart until all self-loving thoughts have been driven out of it.
From The Voice of the Silence · reworded by Tolstoy .
Brahmin wisdom’s own wordsFor as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.
When out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot.
Beware, disciple, of that lethal shade. No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom, …
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда потухает свет, то темная тень из твоего собственного сердца падает на твой путь, — остерегайся этой ужасной тени, никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души, до тех пор, пока не будут изгнаны из нее все себялюбивые мысли.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Voice of the Silence (1889), Fragment III, The Seven Portals, p. 54 (the key of Kshanti; 'that lethal shade').
Blavatsky's passage on the 'heart-light', reworked. Tolstoy's 1903 version (Thoughts of Wise Men, 3 July, signed «Браминская мудрость («Голос безмолвия»)») was translated, the Jubilee vol. 40 commentary says, from the German of the Theosophischer Wegweiser (1903), not found online; so some of the changes may be the German's. The 1903 text keeps the sentence order: 'When out it goes, a dark and threatening shade will fall from thine own heart upon the path' («темная тень из твоего собственного сердца падает на твой путь»); 'Beware … of that lethal shade' («остерегайся этой ужасной тени», beware of this terrible shadow); 'No light that shines from Spirit can dispel the darkness of the nether Soul, unless all selfish thought has fled therefrom' («никакой свет твоего разума не может уничтожить темноты, исходящей из твоей души …», no light of your reason can destroy the darkness coming from your soul). For the Circle Tolstoy rewrites it: the light goes out «в твоем сердце» (in your heart), the shadow becomes «мрак» (darkness) that «скрывает от тебя путь твой» (hides your way from you), and the darkness comes «из твоего сердца» (from your heart) for 'the nether Soul'. 'Light that shines from Spirit' is 'the light of your reason' in both versions. Left out: the sunbeam on the mountain, 'root thy feet in terror to the spot', and the pilgrim's closing words. Not Brahmin scripture: Blavatsky presents the book as fragments from 'The Book of the Golden Precepts'; November, January, and July placed other «Браминская мудрость» entries in it. Ruling 1: Tolstoy changed the English, so no printable.
The close of Southgate’s entry, that “ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment,” loses its irony and the wish for success, and Tolstoy names the course: “the very path of violence”; “a minister of religion” becomes “a priest.”
Original
TolstoyТолстой
Сила есть то орудие, посредством которого невежество заставляет своих последователей делать те дела, к которым они по природе своей не склонны; и (подобно попытке заставить воду идти выше своего уровня) в тот момент, когда орудие это перестает действовать, прекращаются и его последствия.
Убеждение же, напротив, — подобно спуску, сделанному в реке, который нужно только сделать для того, чтобы река текла сама собой без нашего внимания и усилия. Есть только два средства направлять человеческую деятельность. Одно в том, чтобы заставить человека действовать противно его склонностям и суждениям, и другое в том, чтобы завладеть склонностями, убедить рассуждением. Один способ употребляется невежеством, и последствия его — разочарование, другой подтверждается опытом и всегда увенчивается успехом. Когда ребенок кричит, чтобы ему дали погремушку, он хочет силою получить ее. Когда родители бьют своих детей, то это с тем, чтобы силою заставить их вести себя хорошо. Когда пьяный муж бьет свою жену, то он делает это в виду исправления ее силою. Когда преступник наказывается, то это делается для того, чтобы улучшить мир силою. Когда один человек судится с другим, то это с тем, чтобы достигнуть справедливости посредством силы. Когда священник говорит об ужасах адских мучений, то делает он это с целью направить своих слушателей на небо силою. Когда один народ воюет с другим, то цель его состоит в том, чтобы приобрести желательное положение силою. И удивительное дело: до сих пор невежество вело и ведет человечество тем самым путем насилия, который всегда вел и ведет к разочарованию.
Force is the instrument by which ignorance makes its followers do the things to which they are not inclined by their nature; and (like an attempt to make water rise above its level) the moment this instrument ceases to act, its effects cease as well.
Persuasion, on the contrary, is like an outlet cut in a river, which need only be made for the river to flow of itself, without our attention and effort. There are only two means of directing human activity. One is to make a man act against his inclinations and judgments, and the other is to win over his inclinations, to persuade him by reasoning. The one method is used by ignorance, and its consequence is disappointment; the other is confirmed by experience and is always crowned with success. When a child screams to be given a rattle, he wants to get it by force. When parents beat their children, it is in order to make them behave well by force. When a drunken husband beats his wife, he does it with a view to reforming her by force. When a criminal is punished, it is done in order to improve the world by force. When one man goes to law against another, it is in order to obtain justice by means of force. When a priest speaks of the horrors of the torments of hell, he does it with the aim of directing his hearers toward heaven by force. When one nation makes war on another, its aim is to obtain a desired position by force. And the astonishing thing is this: until now ignorance has led, and still leads, humanity along the very path of violence that has always led, and still leads, to disappointment.
From Many Thoughts of Many Minds, compiled by Henry Southgate · reworded by Tolstoy .
What Tolstoy read · Many Thoughts of Many Minds, compiled by Henry SouthgateForce is the agent which Ignorance uses for making his followers do the actions to which they are disinclined by nature; and (like an attempt to make water ascend above its level) the moment the agent ceases to act, the same instant does the operation cease.
Persuasion, on the other hand, is like a cut made for the stream, which has only to be introduced, and it then continues to run of its own accord, without further attention.
When a child cries for a rattle, it is with a view of obtaining it by force.
Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Many Thoughts of Many Minds, compiled by Henry Southgate (London and New York: Routledge, 1862), under 'Compulsion—used by Ignorance only', signed 'Combe'; the scan misplaces the last word, 'disappointment', into the next column.
The whole of Southgate's entry, signed only 'Combe', in Tolstoy's order but for two reversals and a changed close. Southgate gives the two ways of directing human nature as 'The one to secure the inclinations, by convincing the judgment; and the other, to force or drive the individual against his judgment or inclinations', and their results as 'The one method is recommended by experience, and followed by success; the other is recommended by ignorance, and attended by disappointment'; Tolstoy puts force first in both. The last sentence, 'Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment', becomes 'And a strange thing: until now ignorance has led and leads mankind by that very path of violence which has always led and leads to disappointment' (тем самым путем насилия): the wish for success and the irony of 'completely successful' are gone, and 'violence' is added. In the examples, 'a minister of religion' becomes 'a priest' (священник) and 'When an individual sues another at law' 'When one man goes to law with another'; 'a cut made for the stream, which has only to be introduced' becomes 'a sluice made in a river, which need only be made for the river to flow of itself without our attention and effort'. Who wrote it: the Jubilee name index has «Комб Абрам (1785—1827) — английский социалист-утопист, последователь Р. Оуэна» for this page (vol. 41, p. 572), and the argument, force as the method of the old system and persuasion of the new, is in the Owenite manner of Abram Combe's pamphlets of the 1820s; but Southgate's list of authors gives only 'COMBE, J.' (as scanned), his other 'Combe' entries are on physiology (Andrew Combe's subject), and none of Abram Combe's pamphlets was found online (archive.org has none; a web search for the wording found nothing), so the identification is the index's and was not confirmed. No printable, for the changes.
“But not glad in thinking” becomes “but grieve at the thought,” and Ruskin’s climax, more evil “than his own soul can ever conceive, much more than his hands can ever heal,” becomes more “than his soul has the power to comprehend, or his hand to repair.” †
Original
You ought to be glad in thinking how much more beauty God has made, than human eyes can ever see; but not glad in thinking how much more evil man has made, than his own soul can ever conceive, much more than his hands can ever heal.
TolstoyТолстой
Вы должны радоваться, думая о том, что бог сотворил неизмеримо больше прекрасного, чем в силах охватить человеческий взор, но огорчаться при мысли, что человек сделал гораздо больше зла, чем в силах душа его постичь, а рука исправить.
You ought to rejoice in thinking that God has created immeasurably more beauty than the human eye has the power to take in, but grieve at the thought that man has done far more evil than his soul has the power to comprehend, or his hand to repair.
From The Ethics of the Dust · reworded by Tolstoy .
John Ruskin’s own wordsYou ought to be glad in thinking how much more beauty God has made, than human eyes can ever see; but not glad in thinking how much more evil man has made, than his own soul can ever conceive, much more than his hands can ever heal.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВы должны радоваться, думая о том, что бог сотворил неизмеримо больше прекрасного, чем в силах охватить человеческий взор, но огорчаться при мысли, что человек сделал гораздо больше зла, чем в силах душа его постичь, а рука — исправить.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', The Lecturer's answer to Violet, who has sighed that there are so many beautiful things we never see.
Changed in two places. 'But not glad in thinking' becomes 'but grieve at the thought' (но огорчаться при мысли); and Ruskin's climax, more evil 'than his own soul can ever conceive, much more than his hands can ever heal', is flattened to 'more evil than his soul can grasp and his hand put right' (чем в силах душа его постичь, а рука исправить). 'More beauty' becomes 'immeasurably more' (неизмеримо больше), 'than human eyes can ever see' 'than the human eye can take in' (чем в силах охватить человеческий взор). In Ruskin the words are the Lecturer's (L.) to the girl Violet. The text is that of Thoughts of Wise Men (1903), 4 May, where the source named in the vol. 40 commentary is Nikiforov's «Избранные мысли Джона Рёскина» (1902), not found online; the change may be the translator's. In На каждый день (Jubilee vol. 43, June 30) Tolstoy changed it once more: 'God has made immeasurably more beauty' becomes 'there is immeasurably more beauty in life' (в жизни неизмеримо больше прекрасного).
Schopenhauer’s two terms are replaced by their sense: knowing “nach dem principio individuationis,” by the principle of individuation, becomes knowing “by the principle of separateness, disunion, and estrangement,” and knowing “nach dem Tat-twam-asi,” after the Upanishad’s “that art thou,” becomes “knowing by the consciousness of our unity with all”; the “undurchdringliche Gränzen,” impenetrable bounds, become “an impenetrable wall.”
Original · German
Jemand bemerkte mir ein Mal, in jedem Menſchen ſtäke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges: und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Dies Alles giebt deutliche Anzeige, daß wir zwei ver⸗ ſchiedene, ja einander grade widerſprechende Erkenntnißweiſen haben: die eine nach dem principio individuationis, dieſe zeigt uns alle Weſen als uns völlig fremd, als entſchiedenes Nicht⸗Ich: wir können dann für ſie nichts empfinden, als Gleichgültigkeit, Neid, Haß, Schadenfreude.
Die andre Erkenntnißweiſe dagegen möchte ich nennen die nach dem Tat-twam- asi; fie zeigt uns alle Weſen als identiſch mit unſerem Ich: demnach iſt es Mitleid und Liebe, die ihr Anblick in uns erregt.
Die eine ſondert die Individuen durch undurchdringliche Gränzen: die andre hebt die Begränzung auf und ſie fließen zuſammen.
TolstoyТолстой
Кто-то сказал мне однажды, что в каждом человеке таится нечто очень хорошее и человеколюбивое, а также и нечто очень дурное и недоброжелательное; и смотря по тому, как он расположен, проявляется то одно, то другое. Это совершенно верно!
Вид чужих страданий вызывает не только в разных людях, но и в одном человеке один раз безграничное сострадание, а другой раз некоторое удовлетворение, которое может усилиться до самого жестокого злорадства.
Я и сам на себе замечаю, что на все существа я смотрю иногда с задушевным состраданием, иногда с величайшим равнодушием, а подчас с ненавистью и даже злорадством.
Всё это служит явным указанием на то, что у нас есть два различных и даже прямо противоположных способа познания: один — по принципу обособленности, разобщенности, отчужденности, когда все существа кажутся нам совершенно чуждыми, когда они — решительно не я: мы не можем тогда к ним чувствовать ничего, кроме равнодушия, зависти, ненависти, злорадства.
И другой способ познания, который мне хотелось бы назвать познанием по сознанию нашего единства со всеми. При этом способе познания все существа кажутся нам тождественными с нашим я, и потому вид их вызывает в нас сострадание и любовь.
Один тип разделяет нас друг от друга непроницаемой стеной, другой убирает стену, и мы сливаемся в одно. Один способ научает нас чувствовать относительно каждого существа, что оно — я, а другой, что оно — не я.
Someone once said to me that in every man there lies hidden something very good and humane, and also something very bad and malevolent; and depending on how he is disposed, now the one, now the other shows itself. This is perfectly true!
The sight of others’ sufferings calls up, not only in different people but in one and the same man, at one time boundless compassion, and at another a certain satisfaction, which can grow into the cruelest malicious joy.
I notice in myself too that I look on all beings sometimes with heartfelt compassion, sometimes with the greatest indifference, and at times with hatred and even malicious joy.
All this is a clear indication that we have two different and even directly opposed ways of knowing: one by the principle of separateness, disunion, and estrangement, when all beings seem to us completely alien, when they are decidedly not-I: we can then feel nothing toward them but indifference, envy, hatred, and malicious joy.
And the other way of knowing, which I should like to call knowing by the consciousness of our unity with all. In this way of knowing, all beings seem to us identical with our I, and therefore the sight of them calls up in us compassion and love.
One kind divides us from one another by an impenetrable wall; the other removes the wall, and we merge into one. One way teaches us to feel of every being that it is I, and the other, that it is not-I.
From Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238 · reworded by Tolstoy .
Original · GermanJemand bemerkte mir ein Mal, in jedem Menſchen ſtäke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges: und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Dies Alles giebt deutliche Anzeige, daß wir zwei ver⸗ ſchiedene, ja einander grade widerſprechende Erkenntnißweiſen haben: die eine nach dem principio individuationis, dieſe zeigt uns alle Weſen als uns völlig fremd, als entſchiedenes Nicht⸗Ich: wir können dann für ſie nichts empfinden, als Gleichgültigkeit, Neid, Haß, Schadenfreude.
Die andre Erkenntnißweiſe dagegen möchte ich nennen die nach dem Tat-twamasi; fie zeigt uns alle Weſen als identiſch mit unſerem Ich: demnach iſt es Mitleid und Liebe, die ihr Anblick in uns erregt.
Die eine ſondert die Individuen durch undurchdringliche Gränzen: die andre hebt die Begränzung auf und ſie fließen zuſammen.
Source text: archive.orgAus Arthur Schopenhauer's handschriftlichem Nachlaß: Abhandlungen, Anmerkungen, Aphorism…Jemand bemerkte mir ein Mal, in jedem Menſchen ſtäcke etwas ſehr Gutes und Menſchenfreundliches und eben ſo etwas ſehr Böſes und Feindſeliges, und je nachdem er angeregt würde, träte das Eine oder Andere hervor.
Demonſtrabel und vernünftig iſt allein die erſte Erkenntniß⸗ weiſe: die andere iſt gleichſam das Thor der Welt und hat keine Beglaubigung auſſer ſich; es ſei denn die ſehr abſtrakte und ſchwierige meiner Lehre.
Source text: archive.orgTolstoy’s own version · На каждый деньПомню, что кто-то сказал мне, что в каждом человеке есть много и очень хорошего и очень человеколюбивого и много очень дурного и недоброжелательного, и, смотря по тому, как расположен человек, проявляется то одно, то другое.
Один способ познания разделяет нас друг от друга непробиваемой стеной, другой убирает стену, и мы сливаемся в одно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Handschriftlicher Nachlaß: Neue Paralipomena, Zur Ethik, § 238, Arthur Schopenhauer's handschriftlicher Nachlaß, ed. Eduard Grisebach, vol. IV (Leipzig: Reclam; archive.org's copy dated 1896), pp. 159–160; a shorter text in Frauenstädt, Aus Arthur Schopenhauer's handschriftlichem Nachlaß (Leipzig, 1864), p. 396.
A note from Schopenhauer's papers, closely in its order, with its two technical terms replaced by their sense. Kept: someone told him that in every man there is something very good and humane and something very bad and hostile, and which appears depends on how he is moved (“Ganz richtig”, quite right: «Это совершенно верно!»); the sight of others' suffering rouses, in different men and in one man at different times, boundless pity or a satisfaction that can rise to the cruelest Schadenfreude; he notices that he looks on all beings at one time with heartfelt pity, at another with the greatest indifference, and on occasion with hatred and even Schadenfreude; so we have two contrary ways of knowing. Changed: “die eine nach dem principio individuationis” (the one according to the principle of individuation) becomes «один — по принципу обособленности, разобщенности, отчужденности» (one according to the principle of separateness, disunion, estrangement); “die nach dem Tat-twam-asi” (the one according to the Tat-twam-asi, the Upanishad's “that art thou”) becomes «познанием по сознанию нашего единства со всеми» (knowing by the consciousness of our unity with all); “durch undurchdringliche Gränzen” (by impenetrable bounds) becomes «непроницаемой стеной» (by an impenetrable wall), and “hebt die Begränzung auf und sie fließen zusammen” (lifts the bounding, and they flow together) becomes «убирает стену, и мы сливаемся в одно» (removes the wall, and we merge into one). The last sentence, “Die eine läßt uns bei jedem Wesen fühlen „das bin ich“, die andre „das bin ich nicht“” (the one lets us feel of every being “that is I”, the other “that is not I”), runs over Grisebach's page and is kept closely. Tolstoy's text follows Grisebach's: Frauenstädt's earlier text of the note (edition) lacks the two sentences on the bounds and on “that is I”, and ends instead that only the first way of knowing is demonstrable and rational, the other being the gate of the world with no warrant outside itself but Schopenhauer's own difficult doctrine. Not found in the saved Lichtstrahlen (1862; the 1888 printing's OCR is too poor to search with confidence). Tolstoy printed the note again in «На каждый день» (3 January, no. 5), freer still (tolstoy). No public-domain English was found.
“Let us seek nothing more than this” becomes a precept, “Limit yourselves to plants,” and living “luxuriously,” in Chrysostom’s paradox that the eater of herbs is the one who truly feasts, becomes food that is “filling”; the flesh he allows the weaker “in moderation” is already left out in Williams’s Ethics of Diet, whose reading Tolstoy follows. †
Original · translated by Nicene and Post-Nicene Fathers, ser. 1, vol. 12 (ed. Philip Schaff)
Which should we say more truly feasted, he whose diet was herbs, and who was in sound health and suffered no uneasiness: or he who had the table of a Sybarite, and was full of ten thousand disorders?
Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency.
And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this.
But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either.
TolstoyТолстой
Ограничьтесь растениями, если хотите питаться сытно и здорово.
Limit yourselves to plants if you want your food to be both filling and wholesome.
From Homilies on the Second Epistle to the Corinthians · reworded by Tolstoy .
What Tolstoy read · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…For consider who should we say more truly feasted — he whose diet is herbs, and who is in sound health and suffered no uneasiness, or he who has the table of a Sybarite and is full of a thousand disorders ?
Therefore let us seek nothing more than these, if we would at once live luxuriously and healthfully.
But let him who is weaker, and needs to be [more richly] dieted with other vegetables and fruits, not be debarred from them. . . . We do not advise this for the harm and injury of men, but to lop off what is superfluous …
Source text: archive.orgIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 12 (ed. Philip Schaff), 1889Which should we say more truly feasted, he whose diet was herbs, and who was in sound health and suffered no uneasiness: or he who had the table of a Sybarite, and was full of ten thousand disorders?
Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency.
And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this.
But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either.
Source text: ccel.orgAnother translation · Толкование на 2-е послание к Коринфянам, Russian translation in «Творения святого отца н…Смотри же, кого справедливее назвать роскошествующим: того ли, кто, питаясь овощами, здоров и не страдает никакой болезнью, или того, кто имеет самый богатый и роскошный стол, но страдает бесчисленными болезнями?
Итак, не будем желать ничего излишнего, если хотим и роскошествовать и наслаждаться здоровьем, и этим ограничим довольство.
Если кто еще слабее, и для него потребуется умеренное употребление мяса, мы не запрещаем ему и этого.
Source text: azbyka.ruDetails
The words shown were found, word for word, in the saved source text. Homilies on the Second Epistle to the Corinthians, Homily XIX (on 2 Corinthians 9:1), § 3.
Chrysostom's "Therefore let us seek nothing more than this [the diet of herbs], if we would at once live luxuriously and healthfully", from a homily on almsgiving that asks only for the cutting off of superfluities. Tolstoy makes it a precept, «Ограничьтесь растениями» (limit yourselves to plants), and makes "live luxuriously" (in Chrysostom's paradox, the herb-eater is the one who truly feasts) «питаться сытно» (eat heartily). Chrysostom goes straight on to allow garden herbs to the weaker and "flesh in moderation" to the weaker still; Tolstoy keeps the first clause alone. Tolstoy's reading follows the English line of Howard Williams's The Ethics of Diet (1883), which quotes the passage with "nothing more than these" and gives the allowance of garden herbs as "other vegetables and fruits", leaving out the allowance of flesh at its ". . .". The Academy's Russian, "let us desire nothing superfluous" («не будем желать ничего излишнего»), has nothing of plants and was not Tolstoy's source. Tolstoy knew Williams's book from 1891, and «Первая ступень» was the preface of its Russian translation, «Этика пищи» (Posrednik, 1893); that translation and T. Tolstaya's «250 мыслей философов, поэтов и ученых о вегетарианстве и воздержании» (Posrednik, 1903) are both in the Jubilee list of the Circle's sources (vol. 42), and either may have given Tolstoy his Russian; neither was found online. The Greek (PG 61) was not saved.
The first person becomes a precept: “When I need to recruit my strength I must retire into solitude” becomes “When you feel the need for strength, seek solitude.”
Original
When I need to recruit my strength I must retire into solitude.
But neither with Thoreau nor with Goethe could that solitude be a period of inertia, of weak self-pity, or of brooding discontent;
TolstoyТолстой
Когда чувствуешь потребность силы — уединись.
When you feel the need for strength, seek solitude.
From Thoreau: His Life and Aims · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayWhen I need to recruit my strength I must retire into solitude.
Source text: archive.orgThoreau’s own wordsWhen I need to recruit my strength I must retire into solitude.
But neither with Thoreau nor with Goethe could that solitude be a period of inertia, of weak self-pity, or of brooding discontent; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Thoreau: His Life and Aims (Boston, 1877), by H. A. Page [Alexander Hay Japp], p. 108, section II, on the retreat to Walden: 'he unconsciously acted on the axiom of Goethe'.
The sentence is not Thoreau's. H. A. Page (A. H. Japp) quotes it in 1877 as 'the axiom of Goethe', on which Thoreau 'unconsciously acted' when he retired to Walden. The calendar 'Every Day with Thoreau' in The Coming Day prints it for November 24 as Thoreau's, credited to a 'Letter', and Tolstoy signed it «Торо» after the calendar. It is not in Thoreau's Familiar Letters (Writings, vol. VI, 1906) or in the other saved Thoreau. Japp names no work of Goethe's, and the German was not found, so the attribution to Goethe is Japp's alone and is not given as certain. Tolstoy turns the first person into a precept: 'When I need to recruit my strength I must retire into solitude' becomes 'When you feel the need of strength, withdraw into solitude' (Когда чувствуешь потребность силы — уединись). No printable, because the author is not Thoreau and the person is changed.
Translation note. The Russian italic is broken only at the dash; it is set here as one span.
Epictetus’s carpenter and pilot become “any task” done “rightly and well,” his question, whether in philosophy too it may not be enough “to wish to be wise and good,” becomes a statement, “one must learn to live rightly and well,” and “Everyone understands this” is added. †
Original · translated by George Long
the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?
if it is free, man also must be free;
TolstoyТолстой
Чтобы правильно и хорошо сделать какое-нибудь дело, нужно научиться делать его. Это понимает всякий. Так же точно для того, чтобы правильно и хорошо жить, нужно научиться жить правильно и хорошо.
To do any task rightly and well, one must learn to do it. Everyone understands this. In just the same way, to live rightly and well, one must learn to live rightly and well.
From Discourses · reworded by Tolstoy .
Original · Ancient Greek… ὁρῶμεν οὖν ὅτι ὁ τέκτων μαθών τινα γίνεται τέκτων, ὁ κυβερνήτης μαθών τινα γίνεται κυβερνήτης. μή ποτʼ οὖν καὶ ἐνθάδε οὐκ ἀπαρκεῖ τὸ βούλεσθαι καλὸν καὶ ἀγαθὸν γενέσθαι, χρεία δὲ καὶ μαθεῖν τινα;
… εἰ ἐλεύθερον, καὶ τοῦτον ἐλεύθερον·
Source text: raw.githubusercontent.comIn English · George Long, 1890… the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?
… if it is free, man also must be free; …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы правильно и хорошо сделать какое-нибудь дело, нужно уметь сделать его. Это понимает всякий. Так же точно для того, чтобы правильно и хорошо жить, нужно уметь и хотеть жить свободно.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, II.14.10 (with II.14.13).
Epictetus to Naso: "We see then that the carpenter when he has learned certain things becomes a carpenter; the pilot by learning certain things becomes a pilot. May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?" The Russian turns the carpenter and the pilot into any task done rightly and well, adds «Это понимает всякий» (everyone understands this), and makes the conclusion a statement. In Thoughts of Wise Men (1903, 31 May; Chertkov's «Римский мудрец Эпиктет» behind it, not consulted) it ends «нужно уметь и хотеть жить свободно» (one must know how and wish to live freely), keeping Epictetus's "wish" (τὸ βούλεσθαι) and bringing in his freedom of II.14.13 ("if it is free, man also must be free"); the Circle rewrites the ending as «нужно научиться жить правильно и хорошо» (one must learn to live rightly and well), and the first clause as «нужно научиться делать его» (one must learn to do it) for 1903 «нужно уметь сделать его» (one must know how to do it), so both halves now turn on learning, as Epictetus's μαθών (having learned) and μαθεῖν (to learn) do.
“Relieved and gay” becomes “happy only when he can say that he has done his own work,” and Emerson’s paradox, “It is a deliverance which does not deliver,” is spelled out: “even when he has finished his labor he will feel neither gladness nor relief.” †
Original
A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give him no peace.
It is a deliverance which does not deliver.
TolstoyТолстой
Человек счастлив только тогда, когда он может сказать, что исполнил свою собственную работу, что вложил душу в труд свой и довел его до конца, насколько мог лучше. Если же он поступит иначе, то и покончив с трудом, он не почувствует ни отрады, ни облегчения.
A man is happy only when he can say that he has done his own work, that he has put his soul into his labor and carried it through to the end as well as he could. But if he acts otherwise, then even when he has finished his labor he will feel neither gladness nor relief.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
Emerson’s own wordsA man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give him no peace.
It is a deliverance which does not deliver.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph before 'Trust thyself: every heart vibrates to that iron string'.
Changed and expanded. 'A man is relieved and gay when he has put his heart into his work and done his best' becomes «Человек счастлив только тогда, когда он может сказать, что исполнил свою собственную работу, что вложил душу в труд свой и довел его до конца, насколько мог лучше» (A man is happy only when he can say that he has done his own work, put his soul into his labor, and carried it through to the end as well as he could): 'relieved and gay' becomes «счастлив» (happy), and 'only', 'can say', 'his own work', and 'to the end' are added. 'But what he has said or done otherwise shall give him no peace. It is a deliverance which does not deliver' becomes «Если же он поступит иначе, то и покончив с трудом, он не почувствует ни отрады, ни облегчения» (If he acts otherwise, then even when he has finished the work he will feel neither joy nor relief). Coit's The Message of Man (p. 170) and Tileston's Daily Strength for Daily Needs print the first sentence alone; Tolstoy's relief that does not come follows Emerson's third sentence, so his text came from the essay itself. The Jubilee list of the Circle's sources names a Russian Self-Reliance, «О доверии к себе» (Posrednik, 1904), which was not looked for online; it may account for the added words.
Each of Pascal’s three terms is turned into what people do and feel: “inconstancy” becomes people who “seek pleasure, rushing this way and that,” “the falsity of present pleasures” becomes feeling “the emptiness of their lives,” and “the ignorance of the vanity of absent pleasures” becomes not yet feeling “the emptiness of the new amusement that draws them.” †
Original · translated by W. F. Trotter
The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy.
TolstoyТолстой
Люди ищут удовольствия, бросаясь из стороны в сторону, только потому, что чувствуют пустоту своей жизни, но не чувствуют еще пустоты той новой потехи, которая их притягивает.
People seek pleasure, rushing this way and that, only because they feel the emptiness of their lives, but do not yet feel the emptiness of the new amusement that draws them.
From Pensées · reworded by Tolstoy .
Original · FrenchLe sentiment de la fausseté des plaisirs présents, et l’ignorance de la vanité des plaisirs absents causent l’inconstance.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLe sentiment de la fausseté des plaisirs présents, et l'ignorance de la vanité des plaisirs absents, causent l'inconstance.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛюди ищут удовольствий, бросаясь из стороны в сторону только потому, что чувствуют пустоту своей жизни, но не чувствуют еще пустоты той новой потехи, которая их притягивает.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 110 (Section II); Trotter 110; Didot ed. (1863), part I, art. IX, no. XLVIII, p. 106.
Pascal's maxim on inconstancy (B. 110), each of its three terms recast; the Circle repeats Tolstoy's Thoughts of Wise Men (1903), August 29, word for word. 'L’inconstance' becomes people who «ищут удовольствий, бросаясь из стороны в сторону» (seek pleasures, rushing from side to side); 'le sentiment de la fausseté des plaisirs présents' (the feeling that present pleasures are false) becomes «чувствуют пустоту своей жизни» (they feel the emptiness of their life); and 'l’ignorance de la vanité des plaisirs absents' (ignorance of the vanity of pleasures not yet had) becomes «не чувствуют еще пустоты той новой потехи, которая их притягивает» (they do not yet feel the emptiness of the new amusement that draws them). The match rests on this structure, the only one of its kind in the Pensées. Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
Two lines of a chorus that denies any life after death become a saying: the question put to the hearer, “Dost ask where thou shalt lie when death has claimed thee?”, becomes the general “Where are the dead?”, and the answer, “Where they lie who were never born,” loses its verb of lying: “In the same place as the unborn.”
Original · translated by Frank Justus Miller (Loeb)
Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born.
TolstoyТолстой
Где умершие? Там же, где нерожденные.
Where are the dead? In the same place as the unborn.
From Troades · reworded by Tolstoy .
Original · Latin… quaeris quo iaceas post obitum loco? quo non nata iacent.
Source text: la.wikisource.orgIn English · Frank Justus Miller (Loeb), 1917Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born.
Source text: theoi.comDetails
The words shown were found, word for word, in the saved source text. Troades, lines 407–408, the end of the chorus on death.
The last two lines of the chorus in Seneca's Troades that denies any life after death: "quaeris quo iaceas post obitum loco? quo non nata iacent" (you ask where you will lie after death? where the unborn lie). Miller: "Dost ask where thou shalt lie when death has claimed thee? Where they lie who were never born." Tolstoy turns the question addressed to the hearer into a general one, «Где умершие?» (where are the dead?), and answers «Там же, где нерожденные» (in the same place as the unborn), dropping the verb of lying (iacere, to lie dead). In the play the lines close an argument that "post mortem nihil est ipsaque mors nihil" (there is nothing after death, and death itself is nothing, line 397); the Circle prints them on a day whose opening thought calls death the condition of life, and so as a statement that the dead are where they were before birth. Tolstoy's intermediary was not established: the two lines stand in Ramage's Beautiful Thoughts from Latin Authors (p. 355, under Seneca, Troades), on the Jubilee list of his sources, with an English verse rendering ("Ask'st thou, whene'er thou com'st to die, Where thou shalt lie? Where lie the unborn?"), and Montaigne quotes them (Essais I.3; sources/montaigne-essays-en-cotton).
Mazzini’s reply to the socialists, “you are all worshippers of utility,” becomes a statement about a class, “The worshipers of utility have no morality but the morality of profit,” so those he was answering drop out; “That which now destroys Humanity” becomes “Present-day humanity is dying,” and “The kings, princes, and bad governments of the day” become “The despots and princes of this world.” †
Original
you are all worshippers of utility ; you have no other moral than that of interests ; your religion is that of matter. You have found the body of man impoverished and deformed by misery ; and in your imprudent zeal you have said: "Let us heal this body ; when it is strong, fat, and well fed, the soul will come to it."
And I say — you can only heal this body through the soul ; there is the seat of the evil ; the body's ills are only the exterior manifestations of the evil. That which now destroys Humanity is the want of a common Faith ;
In the absence of this religion of the mind, of which nothing has remained but empty forms and corpse-like symbols ; in the consequent absence of all sentiment of duty, of all power of self-sacrifice, man, like the savage, has prostrated himself before dead matter ; he has raised, upon the vacant altar, the idol INTEREST.
The kings, princes, and bad governments of the day have been its high priests ; it is from them that this horrible formula of the morale of interests has taken its rise : each for Ids own — each for himself.
TolstoyТолстой
Поклонники пользы не имеют никакой нравственности, кроме нравственности выгоды, и никакой религии, кроме религии материального блага. Они нашли тело человека изуродованным и истощенным нищетой и в своем необдуманном рвении сказали себе: «Давайте излечим это тело; когда оно будет сильно, жирно, хорошо упитано, то душа вернется в него». А я говорю, что излечить это тело можно, только излечив душу. В ней корень болезни, и телесные недуги являются лишь внешними проявлениями этой болезни. Современное человечество умирает от отсутствия общей веры, связующей землю с небом, вселенную с богом. От отсутствия этой религии духа, от которой остались лишь пустые слова и безжизненные формы, от полного отсутствия сознания долга, способности жертвовать собою, человек, подобно дикарю, пал, распростертый впрах, и воздвиг на пустом алтаре идол «выгоде». Деспоты и князья мира сего стали его первосвященниками. От них-то и возникло отвратительное учение выгоды, гласящее: «Каждый только для своих, каждый только для себя».
The worshipers of utility have no morality but the morality of profit, and no religion but the religion of material good. They found the body of man mutilated and wasted by poverty, and in their thoughtless zeal they said to themselves: “Let us heal this body; when it is strong, fat, and well fed, the soul will return to it.” But I say that this body can be healed only by healing the soul. In it lies the root of the disease, and bodily ailments are only outward manifestations of this disease. Present-day humanity is dying for lack of a common faith binding earth to heaven, the universe to God. For lack of this religion of the spirit, of which only empty words and lifeless forms remain, for utter lack of the consciousness of duty, of the capacity to sacrifice oneself, man, like a savage, has fallen prostrate in the dust and raised on the empty altar an idol “to profit.” The despots and princes of this world have become its high priests. From them arose the loathsome doctrine of profit, which proclaims: “Each only for his own, each only for himself.”
From Reply to Messrs. Doherty and Barmby · reworded by Tolstoy .
Giuseppe Mazzini’s own words… you are all worshippers of utility ; you have no other moral than that of interests ; your religion is that of matter. You have found the body of man impoverished and deformed by misery ; and in your imprudent zeal you have said: "Let us heal this body ; when it is strong, fat, and well fed, the soul will come to it."
And I say — you can only heal this body through the soul ; there is the seat of the evil ; the body's ills are only the exterior manifestations of the evil. That which now destroys Humanity is the want of a common Faith ; …
In the absence of this religion of the mind, of which nothing has remained but empty forms and corpse-like symbols ; in the consequent absence of all sentiment of duty, of all power of self-sacrifice, man, like the savage, has prostrated himself before dead matter ; he has raised, upon the vacant altar, the idol INTEREST.
The kings, princes, and bad governments of the day have been its high priests ; it is from them that this horrible formula of the morale of interests has taken its rise : each for Ids own — each for himself.
Source text: archive.orgMazzini, Doveri dell'uomoCiò che toglie in oggi vita all’Umanità è il difetto d’una fede comune, d’un pensiero adottato da tutti che ricongiunga Terra e Cielo, Universo e Dio.
Privo di fede siffatta, l’uomo si è prostrato davanti alla morta materia, e s’è conservato adoratore dell’idolo Interesse .
E i primi sacerdoti di quel culto fatale furono i re, i principi e i tristi Governi dell’oggi. Essi inventarono l’orribile formula: ciascuno per sè: …
Source text: it.wikisource.orgAnother translation · Mazzini, The Duties of Man, translated by E. A. VenturiDeprived of this common faith, Man has bowed down before the lifeless Matter, and turned worshipper of the idol Self-interest …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Reply to Messrs. Doherty and Barmby (People's Journal, 1847), Life and Writings of Joseph Mazzini, vol. VI, Critical and Literary (London: Smith, Elder, 1891), pp. 198–199; the second half in Mazzini's own Italian, Doveri dell'uomo (1860), ch. XII.
From Mazzini's reply to Doherty and Goodwyn Barmby, who had attacked his articles on Fourierism and Communism; printed in English in the People's Journal (1847) and reprinted in Life and Writings, vol. VI; in Doveri dell'uomo (1860), ch. XII, Mazzini quotes its second half in Italian as words he wrote 'twenty years ago'. The Russian follows the longer English text (its «Каждый только для своих, каждый только для себя» is 'each for his own — each for himself', where the Italian has only 'ciascuno per sè'; the scan reads 'Ids'). Tolstoy changes the address: Mazzini says to the Fourierists, Saint-Simonians, and Communists 'you are all worshippers of utility; you have no other moral than that of interests; your religion is that of matter'; the Russian makes them a class in the third person, «Поклонники пользы не имеют никакой нравственности, кроме нравственности выгоды, и никакой религии, кроме религии материального блага» (the worshippers of utility have no morality but that of gain and no religion but that of material good), and so drops the socialists Mazzini was answering. 'That which now destroys Humanity' becomes «Современное человечество умирает» (modern humanity is dying); 'empty forms and corpse-like symbols' «пустые слова и безжизненные формы» (empty words and lifeless forms); 'has prostrated himself before dead matter' «пал, распростертый впрах» (has fallen prostrate in the dust), without the dead matter; and 'the kings, princes, and bad governments of the day' «Деспоты и князья мира сего» (the despots and princes of this world). The rest is close. The Jubilee list names L. P. Nikiforov's Russian selection of Mazzini («Избранные мысли», Посредник, 1905), not seen, which was probably Tolstoy's text. The Jubilee commentary (vol. 42) quotes Tolstoy's diary for 15 September 1904, written while he was making extracts for the Circle: «читаю Амиеля, Карлейля, Мадзини».
Gladwin’s “I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes” becomes “I gave thanks to God that I had both legs, and lacked only shoes to put on them”: the reason for the thanks is spelled out, and the patience goes; “nor murmured at the ordinances of Heaven, excepting once” becomes a statement and its exception, “or murmur. But once … I murmured.”
Original · translated by Francis Gladwin
I NEVER complained of the vicissitudes of fortune, nor murmured at the ordinances of Heaven, excepting once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a man who had no feet.
TolstoyТолстой
Я не жаловался на судьбу и не роптал. Но один раз, когда я был разут и не на что было купить обуви, я возроптал. Я вошел тогда с тяжелым сердцем в большую мечеть в Куфа, и вот в мечети я увидал человека без ног. И я возблагодарил бога за то, что у меня были обе ноги, а только не было башмаков, чтобы обуть их.
I did not complain of my fate or murmur. But once, when I was barefoot and had nothing to buy shoes with, I murmured. Then, with a heavy heart, I went into the great mosque at Kufa, and there in the mosque I saw a man without legs. And I gave thanks to God that I had both legs, and lacked only shoes to put on them.
From Gulistan · reworded by Tolstoy .
What Tolstoy read · Moncure Daniel Conway, The Sacred Anthology: A Book of Ethnical ScripturesI never complained of the vicissitudes of fortune, …
… once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a …
… man who had no feet. I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes.
Source text: archive.orgOriginal · Persianهرگز از دورِ زمان ننالیده بودم و روی از گردشِ آسمان در هم نکشیده، مگر وقتی که پایم برهنه مانده بود و استطاعتِ پایپوشی نداشتم.
به جامعِ کوفه درآمدم دلتنگ، یکی را دیدم که پای نداشت.
سپاسِ نعمتِ حق به جای آوردم و بر بیکفشی صبر کردم.
Source text: api.ganjoor.netIn English · Francis Gladwin, 1806I NEVER complained of the vicissitudes of fortune, nor murmured at the ordinances of Heaven, excepting once, when my feet were bare, and I had not the means of procuring myself shoes. I entered the great mosque at Cufah with a heavy heart, when I beheld a man who had no feet.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan (1258), chapter III, «On the Excellence of Contentment», ch. III, story 19 in Gladwin (18 in Ganjoor); Conway, The Sacred Anthology (1874), no. DXX, «Contentment», pp. 318–319.
Saadi's story of the shoes (Gulistan III), in Gladwin's English as Conway's Sacred Anthology prints it, without the verses that follow in the Gulistan: Conway ends where Tolstoy ends. The story is kept close until its last sentence. Gladwin's 'I offered up praise and thanksgiving to God for his bounty, and bore with patience the want of shoes' (Saadi: «سپاسِ نعمتِ حق به جای آوردم و بر بیکفشی صبر کردم», I gave thanks for God's bounty and bore my shoelessness patiently) becomes «И я возблагодарил бога за то, что у меня были обе ноги, а только не было башмаков, чтобы обуть их» (and I thanked God that I had both feet and only lacked shoes to put on them): the reason for the thanks is spelled out, and the patience goes. Earlier, 'nor murmured at the ordinances of Heaven, excepting once' is split into «и не роптал. Но один раз … я возроптал» (and did not murmur. But once … I murmured). The signature «Мади» is no known name; the Jubilee index lists it without identification (vol. 42, p. 41). It may be a misreading of «Саади»; the text is certainly Saadi's. The English is Gladwin's translation of 1806, in the Boston edition of 1865 that Conway used.
Translation note. Kufa is a city in Iraq, on the Euphrates.
Edith’s chant in Longfellow’s verse drama becomes counsel to the reader: “Let us, then, labor for an inward stillness” becomes “Try to establish within yourself an inner stillness,” “an inward healing” drops out, and “God alone speaks in us” becomes “God himself speaks in us.”
Original
Let us, then, labor for an inward stillness, — An inward stillness and an inward healing ; That perfect silence where the lips and heart Are still, and we no longer entertain Our own imperfect thoughts and vain opinions, But God alone speaks in us, and we wait In singleness of heart, that we may know His will, and in the silence of our spirits, That we may do His will, and do that only !
TolstoyТолстой
Постарайся устанавливать в себе внутреннюю тишину и то совершенное молчание и уст и сердца, когда мы больше не заняты нашими несовершенными мыслями и тщеславными суждениями, но когда сам бог говорит в нас и мы в простоте сердца прислушиваемся к выражению его воли для того, чтобы, при молчании нашем, мы бы могли исполнить его одну волю.
Try to establish within yourself an inner stillness and that perfect silence of both lips and heart when we are no longer occupied with our imperfect thoughts and vain judgments, but when God himself speaks in us and we, in simplicity of heart, listen for the expression of his will, so that in our silence we may fulfill his will alone.
From The New-England Tragedies · reworded by Tolstoy .
Longfellow’s own wordsLet us, then, labor for an inward stillness, — An inward stillness and an inward healing ; That perfect silence where the lips and heart Are still, and we no longer entertain Our own imperfect thoughts and vain opinions, But God alone speaks in us, and we wait In singleness of heart, that we may know His will, and in the silence of our spirits, That we may do His will, and do that only !
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The New-England Tragedies (Boston: Ticknor and Fields, 1868), 'John Endicott', Act I, scene iii, p. 21, Edith's chant at the Quakers' meeting in Upsall's house.
The last nine lines of Edith's chant, a Quaker's words in Longfellow's verse drama, made prose and changed in three places. 'Let us, then, labor for an inward stillness' becomes 'Try to establish in yourself an inner stillness' (Постарайся устанавливать в себе внутреннюю тишину), so the speaker's 'us' becomes a counsel to the reader, though Tolstoy's 'we' returns in the next clause; 'an inward stillness and an inward healing' loses 'an inward healing'. 'Our own imperfect thoughts and vain opinions' becomes 'our imperfect thoughts and vainglorious judgments' (тщеславными суждениями). 'But God alone speaks in us' becomes 'but when God himself speaks in us' (сам бог), so 'alone' is lost. 'We wait in singleness of heart, that we may know His will' becomes 'we in simplicity of heart listen for the expression of His will'; 'and in the silence of our spirits, that we may do His will, and do that only' becomes 'so that, in our silence, we might fulfil His one will'. The chant's first four lines (we grope in the dark near the partition-wall of Life and Death) are left out. The lines circulated on their own under Longfellow's name, often as a prayer, so Tolstoy may have met them in an anthology; none was identified. No printable.
“Faith keeps many doubts in her pay” becomes “True faith is always attended by doubts”: the image of doubts in faith’s pay is replaced, and “true” and “always” are added; “in his wisest moment” becomes “in his very best moments.”
Original
The wise can afford to doubt in his wisest moment.
The easiness of doubt is the ground of his assurance.
Faith keeps many doubts in her pay.
If I could not doubt I should not believe.
TolstoyТолстой
Мудрый человек может сомневаться в самые свои хорошие минуты. Беспрепятственность сомнения составляет основу его уверенности. Истинная вера всегда сопутствуема сомнениями. Если бы я не мог сомневаться, я бы не верил.
A wise man may doubt in his very best moments. The unhindered freedom of his doubt forms the basis of his assurance. True faith is always attended by doubts. If I could not doubt, I would not believe.
From Journal, 24 March 1842, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake · reworded by Tolstoy .
What Tolstoy read · Every Day with Thoreau, in The Coming DayThe wise man can afford to doubt in his wisest moment.
The easiness of doubt is the grounds of his assurance.
Faith keeps many doubts in her pay. If I could not doubt I should not believe.
Source text: archive.orgThoreau’s own wordsThe wise can afford to doubt in his wisest moment.
The easiness of doubt is the ground of his assurance.
Faith keeps many doubts in her pay.
If I could not doubt I should not believe.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 24 March 1842, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), p. 222, after the 'Veeshnoo Sarma'.
Close in three sentences, changed in one. Tolstoy follows the calendar's 'The wise man' (Blake's printing of the journal has 'The wise'). 'In his wisest moment' becomes «в самые свои хорошие минуты» (in his very best moments); 'The easiness of doubt is the ground of his assurance' becomes «Беспрепятственность сомнения составляет основу его уверенности» (the freedom of his doubt is the basis of his certainty). 'Faith keeps many doubts in her pay' becomes «Истинная вера всегда сопутствуема сомнениями» (true faith is always accompanied by doubts): the image of faith keeping doubts in her pay is replaced, and 'true' and 'always' are added. 'If I could not doubt I should not believe' is kept word for word.
What Marcus calls only “the thing which is hidden within,” which “pulls the strings,” is named: “Man lives by understanding”; “the power of persuasion” drops out, “never include the vessel” becomes “Never ascribe the properties of life to the body,” and the comparison is turned round: without understanding the body’s shell “is like a shuttle without a weaver.” †
Original · translated by George Long
Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man.
In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it.
For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.
TolstoyТолстой
Разумением жив человек. Никогда не приписывай свойства жизни телу — сосуду, заключающему в себе эту внутреннюю силу. Вся оболочка человека жива лишь этой силой разумения; без нее она — как челнок без ткача, перо без писца.
Man lives by understanding. Never ascribe the properties of life to the body — the vessel that holds this inner power. The whole outer shell of man is alive only through this power of understanding; without it, the shell is like a shuttle without a weaver, a pen without a scribe.
From Meditations · reworded by Tolstoy .
Original · Ancient GreekΜέμνησο ὅτι τὸ νευροσπαστοῦν ἐστιν ἐκεῖνο τὸ ἔνδον ἐγκεκρυμμένον· ἐκεῖνο ῥητορεία, ἐκεῖνο ζωή, ἐκεῖνο, εἰ δεῖ εἰπεῖν, ἄνθρωπος.
… μηδέποτε συμπεριφαντάζου τὸ περικείμενον ἀγγειῶδες καὶ τὰ ὀργάνια ταῦτα τὰ περιπεπλασμένα·
… ἐπεί τοι οὐ μᾶλλόν τι τούτων ὄφελός ἐστι τῶν μορίων χωρὶς τῆς κινούσης καὶ ἰσχούσης αὐτὰ αἰτίας, ἢ τῆς κερκίδος τῇ ὑφαντρίᾳ καὶ τοῦ καλάμου τῷ γράφοντι καὶ τοῦ μαστιγίου τῷ ἡνιόχῳ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man.
In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it.
For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазумением жив человек. Никогда не приписывай свойства жизни телу — сосуду, заключающему в себе эту внутреннюю силу. Вся оболочка человека жива лишь этой силой разумения, без нее она, как челнок без ткача, перо без писца.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.38.
Thoughts of Wise Men (1903), 29 December, word for word but for the punctuation of the last clause («; без нее она — как челнок» for «, без нее она, как челнок»). Marcus: "Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe ... there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip." The Russian opens with «Разумением жив человек» (man lives by reason) for "this is life, this ... is man", naming as reason (разумение) what Marcus calls only the hidden thing that pulls the strings, and drops "the power of persuasion" (ῥητορεία). "Never include the vessel" becomes «Никогда не приписывай свойства жизни телу — сосуду» (never ascribe the properties of life to the body, the vessel); the axe and the driver's whip are left out; and the comparison is turned round: Marcus says the bodily parts are of no more use without their mover than the shuttle without the weaver, the Russian that the body without reason is «как челнок без ткача, перо без писца» (like a shuttle without a weaver, a pen without a writer). The 1903 Marcus Aurelius came from Urusov's translation (Posrednik), not compared (the saved scan has no text layer).
Ruskin’s image of true science, “the path-maker among the mountains for the feet of those who publish peace,” kept in Tolstoy’s 1903 version, becomes plain statement: true science “always furthers” religion; “physical science,” also kept in 1903, becomes “the sciences.”
Original
How strange it seems that physical science should ever have been thought adverse to religion!
The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth; but sincerity of science, so far from being hostile, is the path-maker among the mountains for the feet of those who publish peace.
TolstoyТолстой
Странно думать, что науки могут когда-нибудь быть враждебны религии. Науки, если они тщеславны, становятся враждебны не только религии, но и истине; истинная же наука не только не враждебна религии, но всегда содействует ей.
It is strange to think that the sciences could ever be hostile to religion. The sciences, if they are vain, become hostile not only to religion but to truth as well; true science, on the other hand, is not only not hostile to religion but always furthers it.
From Gothic Architecture and the Oxford Museum, letter to H. W. Acland · reworded by Tolstoy .
John Ruskin’s own wordsHow strange it seems that physical science should ever have been thought adverse to religion!
The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth; but sincerity of science, so far from being hostile, is the path-maker among the mountains for the feet of those who publish peace.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСтранно думать, что физические науки могут когда-нибудь быть враждебны религии.
Науки, как и всё тщеславное, враждебны не только религии, но и истине; истинная же наука не только не враждебна религии, но и прокладывает в горах тропинку для идущих вещать мир.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Gothic Architecture and the Oxford Museum, letter to H. W. Acland (20 January 1859), first printed in H. W. Acland and J. Ruskin, The Oxford Museum (1859), pp. 60–90; here from Arrows of the Chace, vol. I (1880), section VI 'Architecture'.
Changed, and changed again between 1903 and the Circle. Ruskin finds it strange that physical science 'should ever have been thought adverse to religion': the error is people's opinion of science. Tolstoy finds it strange that sciences «могут когда-нибудь быть враждебны религии» (could ever be hostile to religion). 'The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth' becomes «Науки, если они тщеславны, становятся враждебны не только религии, но и истине» (sciences, if they are vain, become hostile not only to religion but to truth); 'sincerity of science, so far from being hostile' becomes «истинная же наука не только не враждебна религии» (true science is not only not hostile to religion); and Ruskin's image, 'the path-maker among the mountains for the feet of those who publish peace' (after Isaiah 52:7), becomes «всегда содействует ей» (always assists it). Thoughts of Wise Men (1903), 27 October, is nearer the English: it keeps «физические науки» (physical sciences), «как и всё тщеславное» (like everything vain) for 'like every other pride', and the image, «прокладывает в горах тропинку для идущих вещать мир».
Williams’s English, which Tolstoy follows, already has “struggle for existence” where Plutarch has madness and frenzy (Goodwin: “a certain ravenousness and frenzy”); Tolstoy spells out the bloodshed, adding “in order to feed on the flesh of animals” and “without the flesh of animals,” and gives in Plutarch’s own voice what Plutarch has the first men say. †
Original · translated by William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V)
But whence is it that a certain ravenousness and frenzy drives you in these happy days to pollute yourselves with blood, since you have such an abundance of things necessary for your subsistence? Why do you belie the earth as unable to maintain you?
TolstoyТолстой
Какая борьба за существование или какое неудержимое безумие понудило вас обагрить ваши руки кровью, чтобы питаться мясом животных? Зачем вы, пользующиеся всем необходимым и всеми удобствами существования, делаете это? Зачем клевещете вы на землю, как будто она не в состоянии без мяса животных питать вас?
What struggle for existence or what ungovernable madness drove you to stain your hands with blood in order to feed on the flesh of animals? Why do you, who enjoy all the necessities and all the comforts of existence, do this? Why do you slander the earth, as though it could not feed you without the flesh of animals?
From De esu carnium · reworded by Tolstoy .
What Tolstoy read · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…But what struggle for existence, or what goading madness has incited you to imbrue your hands in blood — you who have, we repeat, a superabundance of all the necessaries and comforts of existence ?
Why do you belie the Earth …
… as though it were unable to feed and nourish you ?
Source text: archive.orgOriginal · Ancient Greek… ὑμᾶς δὲ τοὺς νῦν τίς λύσσα καὶ τίς οἶστρος ἄγει πρὸς μιαιφονίαν, οἷς τοσαῦτα περίεστι τῶν ἀναγκαίων; τί καταψεύδεσθε τῆς γῆς ὡς· τρέφειν μὴ δυναμένης;
Source text: raw.githubusercontent.comIn English · William Baxter, revised by William W. Goodwin (Plutarch’s Morals, vol. V), 1874But whence is it that a certain ravenousness and frenzy drives you in these happy days to pollute yourselves with blood, since you have such an abundance of things necessary for your subsistence? Why do you belie the earth as unable to maintain you?
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 2 (994a).
From Howard Williams's English of Plutarch in The Ethics of Diet (1883), whose Russian translation, «Этика пищи» (Posrednik, 1893), is on the Jubilee list of Tolstoy's sources: "But what struggle for existence, or what goading madness has incited you to imbrue your hands in blood — you who have, we repeat, a superabundance of all the necessaries and comforts of existence? Why do you belie the Earth as though it were unable to feed and nourish you?" «Какая борьба за существование или какое неудержимое безумие понудило вас обагрить ваши руки кровью» renders Williams word for word, and "struggle for existence" is Williams's: Plutarch asks "what madness and what frenzy" (τίς λύσσα καὶ τίς οἶστρος) drives the men of now to bloodshed, as Goodwin's "a certain ravenousness and frenzy" shows. Tolstoy adds «чтобы питаться мясом животных» (to feed on the flesh of animals) and «без мяса животных» (without the flesh of animals), makes "you who have a superabundance" a question of its own, «Зачем вы, пользующиеся всем необходимым и всеми удобствами существования, делаете это?» (why do you, who enjoy every necessity and comfort of existence, do this?), and leaves out "we repeat". In Plutarch these are the words of the first men, who ate flesh from want, addressed to the men of his day; the Circle gives them in Plutarch's own voice. Williams prints the Greek of "belie the Earth" in brackets, unreadable in the scan, so the excerpt is cut around it. The Russian «Этика пищи» was not consulted.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод.