7Januaryянваря · 7-е января
Доброта в отношениях с людьми обязательна. Если ты не добр к человеку, то ты не исполняешь главной своей обязанности.
Kindness in our relations with people is obligatory. If you are not kind to someone, you are not fulfilling your chief obligation.
1. Надо уважать всякого человека, какой бы он ни был жалкий и смешной. Надо помнить, что во всяком человеке живет тот же дух, какой и в нас. Даже тогда, когда человек отвратителен и душой и телом, надо думать так: «Да, на свете должны быть и такие уроды, и надо терпеть их». Если же мы показываем таким людям наше отвращение, то, во-первых, мы несправедливы, а во-вторых, вызываем таких людей на войну не на живот, а на смерть. Какой он ни есть, он не может переделать себя; что же ему больше делать, как только бороться с нами, как с смертельным врагом? Ведь в самом деле, мы хотим быть с ним добры, только если он перестанет быть таким, какой он есть. А этого он не может. И потому надо быть добрым со всяким человеком, какой бы он ни был, и не требовать от него того, чего он не может сделать, чтобы он стал другим человеком.
1. We must respect every man, however pitiful and ridiculous he may be. We must remember that in every man lives the same spirit as in us. Even when a man is repulsive both in soul and in body, we must think thus: “Yes, there must be such freaks in the world too, and we must bear with them.” But if we show such people our disgust, then, in the first place, we are unjust, and in the second, we challenge such people to a war to the death. Whatever he is, he cannot remake himself; what else is there for him to do but fight us as a mortal enemy? For in fact we are willing to be kind to him only if he stops being what he is. And this he cannot do. And so we must be kind to every man, whatever he may be, and not demand of him what he cannot do, that he become a different man.
From Aphorismen zur Lebensweisheit · reworded by Tolstoy .
What changed“His due place in the order of nature” becomes “in every man lives the same spirit as in us,” and not discarding a man becomes a duty to respect him and be kind to him.
Original · GermanWer unter Menſchen zu leben hat, darf keine Individualität, ſofern ſie doch einmal von der Natur geſetzt und gegeben iſt, unbedingt verwerfen; …
Fällen ſoll er denken: „es muß auch ſolche Käuze geben.“ Hält er es anders; ſo thut er Unrecht und fordert den Andern heraus, zum Kriege auf Tod und Leben.
Denn ſeine eigentliche Individualität, d. h. ſeinen moraliſchen Charakter, ſeine Erkenntnißkräfte, ſein Temperament, feine Phyſiognomie u. ſ. w. kann Keiner ändern. Verdammen wir nun ſein Weſen ganz und gar; ſo bleibt ihm nichts übrig, als in uns einen Todfeind zu bekämpfen: denn wir wollen ihm das Recht zu exiſtiren nur unter der Bedingung zugeſtehen, daß er ein Anderer werde, als er unabänderlich iſt.
Source text: archive.orgIn English · T. Bailey Saunders, 1890No one who has to live amongst men should absolutely discard any person who has his due place in the order of nature, even though he is very wicked or contemptible or ridiculous.
If he acts otherwise, he will be committing an injustice, and giving a challenge of life and death to the man he discards. No one can alter his own peculiar individuality, his moral character, his intellectual capacity, his temperament or physique; and if we go so far as to condemn a man from every point of view, there will be nothing left him but to engage us in deadly conflict; for we are practically allowing him the right to exist only on condition that he becomes another man--which is impossible; his nature forbids it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Aphorismen zur Lebensweisheit (Parerga und Paralipomena I), ch. V (Paränesen und Maximen), on our conduct toward others, as excerpted in Frauenstädt, Lichtstrahlen aus seinen Werken (1862 ed.; Tolstoy had the 1891 ed.), Lichtstrahlen, section "Umgang mit Menschen", extract cited "P. I, 421"; Saunders, Counsels and Maxims, "Our Relation to Others", Section 21.
Tolstoy keeps Schopenhauer's argument and changes its ground and its conclusion. Schopenhauer: whoever lives among men must reject no individuality, not even the worst, most wretched or most ridiculous, but take it as something unalterable that must be as it is by an eternal principle (the rest of the phrase is lost in the scan of Lichtstrahlen; Saunders: "an eternal, fundamental principle"), and think in bad cases "there must be such odd fellows too"; to do otherwise is unjust and challenges the other to a war of life and death, for no one can change his character, faculties, temperament or physiognomy, and a man condemned outright has nothing left but to fight us as a mortal enemy, since we grant him the right to exist only on condition that he become other than he unalterably is. The passage goes on: let each exist as he is and make what use of him his nature allows ("live and let live"). Tolstoy makes it a duty to "respect every man" and "be kind to every man", puts "in every man lives the same spirit as in us" in place of the eternal principle, and recasts the war as our showing disgust to such people. He signs it "after Schopenhauer".
2. Не будьте жестокосерды к тому, кто подвергается искушению, но старайтесь утешить его так, как бы вы сами желали быть утешены.
2. Do not be hard-hearted toward one who is undergoing temptation, but try to comfort him as you yourselves would wish to be comforted.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · close to the original .
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству», …Не будьте жестокосерды к тому, кто подвергается искушению, но старайтесь утешить его так, как бы вы сами желали быть утешены.
Source text: azbyka.ruOriginal · LatinSæpe accipe consilium in tentatione, et cum tentato noli duriter agere, sed consolationes ingere, sicut tibi optares fieri.
Source text: la.wikisource.orgIn English · William Benham, 1874In the midst of temptation often seek counsel; and deal not hardly with one who is tempted, but comfort and strengthen him as thou wouldest have done unto thyself.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), Imitation I.13.4; the anthology § II.53.
Word for word the anthology, which renders one clause of Imitation of Christ I.13.4 closely: "deal not harshly (noli duriter agere) with one who is tempted, but pour in consolation, as you would wish done to yourself". The anthology's "do not be hard-hearted" is Kempis's "noli duriter agere"; Kempis's opening "often seek counsel in temptation" is left out.
Translation note. The Jubilee text breaks the italics at the commas; the English sets the line as one.
3. 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.
3. 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 changed“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.
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”.
4. Никого не презирайте, подавляйте в своем сердце недобрые суждения, обидные подозрения на ближнего, объясняйте себе всегда в лучшем смысле чужие поступки и слова.
4. 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 .
What changed“Rash condemnations” become “unkind judgments,” and explaining others’ acts “with heartfelt simplicity” becomes explaining them “in the best sense.”
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.
5. Святой не имеет непреклонного сердца. Он приноравливает свое сердце к сердцам всех людей. К добродетельному человеку он относится, как к добродетельному, а к порочному — как к человеку, способному к добродетели.
5. The holy man has no unbending heart. He adapts his heart to the hearts of all people. He treats a virtuous man as virtuous, and a vicious one as a man capable of virtue.
From Tao Te Ching · reworded by Tolstoy .
What changedBeing good “to those who are not good” becomes treating a vicious man “as a man capable of virtue.”
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishThe holy man possesses not a fixed heart. The hundred families' hearts he makes his heart.
The good I meet with goodness ; the bad I also meet with goodness; for virtue is good [throughout].
Source text: archive.orgIn English · James Legge, 1891The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good.
Source text: gutenberg.orgRelated · Stanislas Julien's French, Lao Tseu Tao Te King, le livre de la voie et de la vertuLe Saint n'a point de sentiments immuables. Il adopte les sentiments du peuple …
… le traite comme un homme vertueux; celui qui n'est pas vertueux, il le traite aussi comme un homme vertueux.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 49.
The opening of chapter 49. 'A fixed heart' and 'the hundred families' hearts he makes his heart' follow Carus ('He adapts his heart to the hearts of all people'); the third sentence follows Julien's form ('the virtuous he treats as a virtuous man, the one who is not virtuous he also treats as a virtuous man'), where the Chinese and Carus have 'I'. Tolstoy changes the point: the vicious man is treated 'as a man capable of virtue'. The lines on sincerity and the sage's anxious care are dropped. Not in the 1903 anthology. 'Eastern wisdom' is Lao-Tzu.
6. Чем человек умнее и добрее, тем больше он замечает добра в людях.
6. The more intelligent and the kinder we are, the more good we notice in people.
Доброта украшает жизнь, разрешая все противоречия, запутанное делает ясным, трудное — легким, мрачное — радостным.
Kindness adorns life, resolving all contradictions; it makes what is tangled clear, what is hard easy, what is gloomy joyful.
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