29Januaryянваря · 29-е января
Не думай, чтобы мудрость представляла из себя свойство только особенных людей. Мудрость необходима всем людям и потому свойственна всем людям. Мудрость в том, чтобы знать свое назначение и средства исполнять его.
Do not think that wisdom is a quality of special people only. Wisdom is necessary to all people, and therefore it is natural to all people. Wisdom lies in knowing your calling and the means of fulfilling it.
1. Тремя путями можем мы придти к мудрости: во-первых, путем размышлений, это — путь самый благородный; во-вторых, путем подражания, это — путь самый легкий, и, в-третьих, путем опыта, это — путь самый тяжелый.
1. We can come to wisdom by three paths: first, by reflection, which is the noblest path; second, by imitation, which is the easiest path; and third, by experience, which is the hardest path.
Source not found yet .
Not found yet.
Not found in Confucius. The saying (three ways to wisdom: reflection, the noblest; imitation, the easiest; experience, the hardest) is in none of the Four Books in Pauthier's French or Legge's English, and not in Tolstoy's 1903 anthology. Its English form ('By three methods we may learn wisdom: first, by reflection, which is noblest; second, by imitation, which is easiest; and third by experience, which is the bitterest') circulates under Confucius's name in 20th-century quotation books without a source; the earliest printing found on archive.org is 1912, after the Circle. Tolstoy's source was not found, and the attribution is unsourced.
Searched: Pauthier, Les quatre livres (Gutenberg 44958), and Legge's Analects, Great Learning and Mean, for imitation/expérience/réflexion; Jubilee vol. 40 for «Тремя путями»; Conway, Sacred Anthology (1874), for 'imitation', 'reflection', 'experience'; Crosby's Broad-cast and Swords and Plowshares; archive.org full text for 'three methods we may learn wisdom' and 'reflection, which is noblest' (with and without a pre-1912 date limit).
2. Достоинство человека измеряется не той истиной, которой он владеет, а тем трудом, который он приложил для ее приобретения.
2. The worth of a man is measured not by the truth he possesses, but by the labor he has spent in acquiring it.
From Eine Duplik · close to the original .
Original · GermanNicht die Wahrheit, in deren Beſitz irgend ein Menſch iſt, oder …
… zu ſeyn vermeynet, ſondern die aufrichtige Mühe, die er angewandt hat, hinter die Wahrheit zu kommen, macht den Werth des Menſchen.
Source text: archive.orgIn English · James Sime, 1877Not the truth," he exclaimed in a well-known passage of the " Duplik," x " of which a man is or believes himself to be possessed, but the sincere effort he has made to come behind the truth, makes the worth of the man.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Eine Duplik (1778), § I, Lessing, Sämtliche Schriften, ed. Lachmann-Muncker, vol. XIII (1897), pp. 23-24; Sime, Lessing, vol. II, p. 206.
The first sentence of the well-known passage, closely: not the truth a man possesses, or thinks he possesses, but the sincere effort he has made to get at the truth makes the worth of the man. Tolstoy drops "or thinks he possesses" and "sincere", and "to get behind the truth" becomes "to acquire it"; he prints the sentence in italics. He stops before the reasons (a man's powers grow through the search, possession makes him idle and proud) and the choice between God's right hand and left. The English is Sime's, quoted in his Lessing (1877; second edition 1879, saved).
3. Жизнь — школа, в которой неудача — лучший учитель, чем удача.
3. Life is a school in which failure is a better teacher than success.
Probably from Ernest Crosby, Broad-cast · close to the original .
Suleiman of Granada’s own wordsLife is a school wherein failure is a better teacher than success.
Source text: archive.orgRelated · The Jubilee index identifies «Сулейман Гренадский» as Solomon ibn Ayyub of Granada, a 13…… еврейский врач, переводчик с арабского на древнееврейский язык Маймонида …
Source text: tolstoy.ruDetails
A likely source, not certain. Ernest Crosby, Broad-cast (1905), 'My Soul', XXII, Broad-cast p. 118 ('My Soul' XXII, last line).
Tolstoy's Russian is word for word Crosby's last line of 'My Soul' XXII ('Life is a school wherein failure is a better teacher than success'), in a book Tolstoy had; the Circle quotes Crosby two days earlier (January 27). No saying of this kind was found for a Suleiman or Solomon of Granada, and the Jubilee index's identification (Solomon ibn Ayyub, 13th century) cites no text. The signature may be a slip in copying or come from an anthology that was not found, so the attribution is doubtful and the route through Crosby is probable, not certain. Ruling 1: if Crosby is accepted, Tolstoy's Russian is faithful to his English.
4. Хочешь себя изучить — посмотри на людей и дела их.
Хочешь людей изучить — в сердце к себе загляни.
4. If you would study yourself, look at people and their deeds.
If you would study people, look into your own heart.
From "Der Schlüssel", a distich of the Tabulae votivae, Musen-Almanach für das Jahr 1797 · close to the original .
Original · GermanWillst du dich selber erkennen, so sieh wie die andern es treiben, Willst du die andern verstehn, blick in dein eigenes Herz.
Source text: de.wikisource.orgIn English · Edgar Alfred Bowring, 1874Wouldst thou know thyself, observe the actions of others. Wouldst thou other men know, look thou within thine own heart.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. "Der Schlüssel", a distich of the Tabulae votivae, Musen-Almanach für das Jahr 1797 ("Votivtafeln" in Schiller's Gedichte), Musen-Almanach für das Jahr 1797, Tabulae votivae (pp. 152-182), p. 158 by Wikisource's page image; Bowring, Votive Tablets, "The Key".
The whole distich, closely, in two lines as Schiller wrote it: would you know yourself, see how the others act; would you understand the others, look into your own heart. "How the others carry on" becomes "people and their deeds". The English is from the second, revised edition (1874) of Bowring's Poems of Schiller, which prints it among the Votive Tablets.
5. Понимать вещи — значит побывать в них и потом выйти из них. Нужно, стало быть, пленение и потом освобождение; очарование и потом разочарование; увлечение и охлаждение. Тот же, который находится еще под очарованием, так же как и тот, который не был очарован, — одинаково не могут понимать. Мы знаем хорошо только то, чему прежде поверили и потом обсудили. Чтобы понимать, надо быть свободным, но прежде этого быть плененным.
5. To understand things means to have been inside them and then to have come out of them. What is needed, then, is captivity and then liberation; enchantment and then disenchantment; infatuation and cooling. He who is still under the enchantment and he who has never been enchanted are equally unable to understand. We know well only what we first believed and then weighed. To understand, one must be free, but before that one must have been captive.
From Fragments d'un journal intime · close to the original .
Original · FrenchComprendre les choses, c'est avoir été dans les choses puis en être sorti ; il y faut donc captivité, puis délivrance, illusion et désillusion, engouement …
… et clésabusement. Celui qui est encore sous le charme et celui qui n'a pas subi le charme sont incompétents. On ne connaît bien que ce qu'on a cru puis jugé. Pour comprendre il faut être libre et ne l'avoir pas toujours été.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885To understand things we must have been once in them and then have come out of them; so that first there must be captivity and then deliverance, illusion followed by disillusion, enthusiasm by disappointment. He who is still under the spell, and he who has never felt the spell, are equally incompetent. We only know well what we have first believed, then judged. To understand we must be free, yet not have been always free.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 7 novembre 1878 (7th ed., tome II, pp. 254–255); Ward's translation, November 7, 1878.
Faithful, sentence by sentence. 'To understand one must be free and not always have been so' becomes 'one must be free, but before that have been captive'; the next sentence (true of love, art, religion, and patriotism alike) is left out.
6. Когда продолжительность жизни человека или народа нам представляется такой же ничтожной, как и жизнь мушкарки, и, наоборот, жизнь мушкарки так же бесконечна, как жизнь небесного тела со всей его пылью народов, мы чувствуем себя и очень малыми и очень великими, и мы со всей высоты небесных пространств можем рассматривать наше собственное существование и те маленькие вихри, которые волнуют нашу маленькую Европу. Вот что делает мысль свободной.
6. When the length of the life of a man or of a people seems to us as insignificant as the life of a gnat, and, conversely, the life of a gnat seems as infinite as the life of a heavenly body with all its dust of peoples, we feel ourselves both very small and very great, and from the whole height of the heavenly spaces we can survey our own existence and the little whirlwinds that stir our little Europe. That is what makes thought free.
From Fragments d'un journal intime · shortened by Tolstoy .
Original · FrenchJuger notre époque au point de vue de l'histoire universelle, l'histoire au point de vue des périodes géologiques, la géologie au point de vue de l'astronomie, c'est un affranchissement pour la pensée. Quand la durée d'une vie d'homme ou de peuple nous apparaît aussi microscopique que celle d'un moucheron, et, inversement, la vie d'un éphémère aussi infinie que celle d'un corps céleste avec toute sa poussière de nations, nous nous sentons bien petits et bien grands, et nous pouvons dominer de toute la hauteur des sphères notre propre existence et les petits tourbillons qui agitent notre petite Europe.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885When the duration of a man’s life or of a people’s life appears to us as microscopic as that of a fly and inversely, the life of a gnat as infinite as that of a celestial body, with all its dust of nations, we feel ourselves at once very small and very great, and we are able, as it were, to survey from the height of the spheres our own existence, and the little whirlwinds which agitate our little Europe.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 20 juillet 1848 (Berlin) (7th ed., tome I, the second entry); Ward's translation, Berlin, July 20, 1848.
The whole entry, its second sentence closely. Tolstoy leaves out the first half of the first sentence (judging our epoch by universal history, history by geological periods, geology by astronomy) and moves its verdict, 'it is a liberation for thought', to the end: «Вот что делает мысль свободной». Amiel's gnat ('moucheron') and mayfly ('éphémère') are both «мушкарка».
7. Изнутри или сзади светит через нас свет, — мы можем знать, что мы ничто, а что всё этот свет. То, что мы обыкновенно называем человеком, — едящее, пьющее, сажающее, считающее существо — не представляет нам человека в его истинном свете, но, напротив, показывает нам его в ложном. Истинный человек — это та душа, которая живет в нем. Если бы он только проявил ее делами, мы бы преклонялись перед ней.
Мудрая пословица говорит: «Бог приходит к нам без звона». Это значит, что нет перегородки между нами и началом всего, нет стены между человеком — последствием — и богом — причиною.
7. From within or from behind, a light shines through us — we can know that we are nothing, and that this light is everything. What we commonly call man — the eating, drinking, planting, counting being — does not present man to us in his true light, but, on the contrary, shows him to us in a false one. The true man is the soul that lives in him. If only he would manifest it in deeds, we would bow down before it.
A wise proverb says: “God comes to us without a bell.” This means that there is no partition between us and the beginning of all things, no wall between man — the effect — and God — the cause.
From The Over-Soul, in Essays, First Series · joined by Tolstoy from several places .
Emerson’s own wordsFrom within or from behind, a light shines through us upon things and makes us aware that we are nothing, but the light is all.
What we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself. Him we do not respect, but the soul, whose organ he is, would he let it appear through his action, would make our knees bend.
A wise old proverb says, “God comes to see us without bell;” that is, as there is no screen or ceiling between our heads and the infinite heavens, so is there no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Over-Soul, in Essays, First Series (1841), Two places a paragraph apart: 'From within or from behind, a light shines through us' (paragraph beginning 'If we consider what happens in conversation'), and 'A wise old proverb says' (the next paragraph).
Joined from two places, in Emerson's order, as Tolstoy's two paragraphs. Left out: 'A man is the facade of a temple wherein all wisdom and all good abide', and in the proverb's gloss the simile 'as there is no screen or ceiling between our heads and the infinite heavens'. 'upon things' is dropped; 'does not, as we know him, represent himself, but misrepresents himself' becomes 'does not show man in his true light, but in a false one'; 'Him we do not respect, but the soul, whose organ he is' becomes 'The true man is the soul that lives in him'; 'would he let it appear through his action, would make our knees bend' becomes 'if only he showed it in deeds, we would bow before it'; 'no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins' becomes 'no partition between us and the source of all, no wall between man, the effect, and God, the cause'. The Jubilee list of sources names a Russian Over-Soul («Высшая душа», tr. I. Nakashidze, Posrednik, 1902), possibly Tolstoy's route.
8. Душа сама в себе есть и свой судья и свое прибежище. Не оскорбляй твою сознающую душу — высшего внутреннего судью.
8. The soul is in itself both its own judge and its own refuge. Do not offend your conscious soul — the highest judge within.
Manu.
From Manusmṛti · close to the original .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyThe soul itself is its own witness; the soul itself is its own refuge : offend not thy conscious soul, the supreme internal witness of men !
Source text: archive.orgIn English · G. Bühler (SBE 25), 188684. ' The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul ; despise not thy own Soul, the supreme witness of men.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manusmṛti, VIII.84.
Translated from Conway's form: 'the soul itself is its own witness; the soul itself is its own refuge: offend not thy conscious soul, the supreme internal witness of men!' Tolstoy's 'conscious soul' and 'highest inner' come from it; he makes 'witness' 'judge' both times. In Manu the verse is addressed to a witness in court, urging true evidence. The Sanskrit was not checked.
Нет таких положений и нет таких незначительных дел, в которых не могла бы проявиться мудрость.
There is no situation, and no deed so insignificant, in which wisdom cannot show itself.
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