11Julyиюля · 11-е июля
Истинное милосердие — только милосердие сильного, отдающего свои труды и усилия слабому.
True mercy is only the mercy of the strong, who give their labors and efforts to the weak.
1. Подача милостыни только тогда доброе дело, когда то, что подается, есть произведение труда.
Пословица говорит: сухая рука прижимиста, потная рука торовата. Так и в «Учении 12 апостолов» сказано: пусть милостыня твоя пóтом выходит из руки твоей.
1. Giving alms is a good deed only when what is given is the product of labor.
A proverb says: A dry hand is tight-fisted, a sweaty hand is open-handed. So too it is said in “The Teaching of the Twelve Apostles”: Let your alms come out of your hand with sweat.
Translation note. The Teaching of the Twelve Apostles is the early Christian manual also known as the Didache.
2. Мощь дана человеку не для того, чтобы он давил слабого, а чтобы он поддерживал его и помогал ему.
2. Might is given to man not that he may crush the weak, but that he may support him and help him.
From The Political Economy of Art · reworded by Tolstoy .
What changed“Every strong and wise man” becomes simply “man,” the weak become one, and strength given that he may “support and guide them” becomes might given that he may “support him and help him,” so Ruskin’s guidance of the weak drops out.
John Ruskin’s own wordsThey were made that wise people might take care of them.
That is the true and plain fact concerning the relations of every strong and wise man to the world about him.
He has his strength given him, not that he may crush the weak, but that he may support and guide them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; reissued as A Joy for Ever, 1880), Lecture II, Lecture II, part IV, 'Distribution', after 'What do you suppose fools were made for?'; the Ward Lock printing of 1912, with Unto This Last.
Changed in one word and made general. Ruskin speaks of 'every strong and wise man', whose strength is given him 'not that he may crush the weak, but that he may support and guide them'; the weak are the fools that 'wise people' were made to 'take care of', and the next sentences make the strong man the guide and father of the poor. Tolstoy writes 'Power is given to man not that he should crush the weak, but that he should support him and help him' (Мощь дана человеку не для того, чтобы он давил слабого, а чтобы он поддерживал его и помогал ему): 'strong and wise man' becomes 'man', the weak become one, and 'guide' becomes 'help' (помогал), so Ruskin's fatherly authority over the weak drops out. No printable.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
3. Всякое доброе дело есть милосердие. Дать воды жаждущему — это милосердие. Принять камни с дороги — это милосердие. Убеждать ближних, чтобы они были добродетельны, — милосердие. Указать страннику его путь — тоже милосердие. Улыбнуться, глядя в лицо ближнего, — милосердие.
3. Every good deed is mercy. To give water to the thirsty is mercy. To take stones off the road is mercy. To urge your neighbors to be virtuous is mercy. To show a wanderer his way is also mercy. To smile as you look into your neighbor’s face is mercy.
The Mishkat tradition (Muhammad).
From Hadith: Sunan al-Tirmidhi, Kitab al-Birr wa al-Sila, nos. 1956 and 1970 · shortened by Tolstoy .
What Tolstoy read · The Sacred AnthologyEvery good act is charity. Giving water to the thirsty is charity.
Exhorting your fellow-men to virtuous deeds is charity. Putting a wanderer in the right path is charity. Smiling in your brother's face is charity.
Source text: archive.orgOriginal · Arabicتبسمك في وجه أخيك لك صدقة وأمرك بالمعروف ونهيك عن المنكر صدقة وإرشادك الرجل في أرض الضلال لك صدقة
وإماطتك الحجر والشوكة والعظم عن الطريق لك صدقة وإفراغك من دلوك في دلو أخيك لك صدقة
كل معروف صدقة وإن من المعروف أن تلقى أخاك بوجه طلق وأن تفرغ من دلوك في إناء أخيك
Source text: ar.wikisource.orgIn English · A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10), vol. I, 1809Your smiling in your brother's face is charity, and your exhorting mankind to virtuous deeds is alms; …
… and your shewing man the road, in the land in which they lose it, is charity for you; …
… and your removing stones, thorns and bones, …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hadith: Sunan al-Tirmidhi, Kitab al-Birr wa al-Sila, nos. 1956 and 1970; in Mishkat al-Masabih, Book of Zakat, Tirmidhi 1956 (Abu Dharr) and 1970 (Jabir); Matthews, Mishcat-ul-Masabih vol. I, Book VI, ch. VII (In explanation of sunnat alms); Conway (1874), no. CCCXXIII, Charity, p. 216.
Conway's section 'Charity', which Tolstoy follows to its sixth sentence: 'Every good act is charity. Giving water to the thirsty is charity. Removing stones and thorns from the road is charity. Exhorting your fellow-men to virtuous deeds is charity. Putting a wanderer in the right path is charity. Smiling in your brother's face is charity.' Tolstoy drops 'and thorns' and Conway's last two sentences ('A man's true wealth is the good he does in this world…'); his «милосердие» is Conway's 'charity', the Arabic ṣadaqa (alms). Conway built the list from Matthews's English of the Mishkat (1809), joining two traditions that stand together there: Jabir's 'Every good act is charity' (Tirmidhi 1970, which goes on to meeting your brother with an open face and pouring water from your bucket into his vessel) and Abu Dharr's (Tirmidhi 1956), which opens with the smile and names commanding the good, forbidding the wrong, guiding a man in the land where he is lost, helping a man of poor sight, removing stones, thorns and bones from the road, and pouring from your bucket into your brother's. Conway's 'Giving water to the thirsty' takes its words from the tradition that follows in Matthews, Sa'd ibn Ubada's ('water is the best alms; that is, dig a well for her, and give water to the thirsty'); he leaves out the forbidding of wrong, the help to the blind, and the bones, and moves the smile to the end. The printed editions signed it «Мишхат (Магомет)»; the Jubilee editors corrected the signature to «Предание Мишкат (Магомет)» (vol. 42). Not in Thoughts of Wise Men (1903).
4. Всякому, просящему у тебя, давай и от взявшего у тебя не требуй назад. И как хотите, чтобы с вами поступали люди, так и вы поступайте с ними.
4. Give to everyone who asks of you, and do not demand it back from the one who has taken from you. And as you want people to treat you, treat them in the same way.
From Luke · close to the original .
The Russian Bible (Synodal translation)Всякому, просящему у тебя, давай, и от взявшего твое не требуй назад.
И ка́к хотите, чтобы с вами поступали люди, та́к и вы поступайте с ними.
Source text: ru.wikisource.orgIn English · King James Version, 1611Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
And as ye would that men should do to you, do ye also to them likewise.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Luke, 6:30–31.
Signed Luke 5:30–31, where the scribes and Pharisees murmur at Jesus eating with publicans and sinners. The words are Luke 6:30–31 in the Synodal text, with «от взявшего у тебя» (from him who has taken from you) for «от взявшего твое» (from him who has taken what is yours); the correction is certain (the parallels, Matthew 5:42 and 7:12, are worded otherwise).
Translation note. The verses are Luke 6:30–31; the reference is printed as Luke 5:30–31 and kept. The KJV has “Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise.”
5. То, что ты отдал, — твое, а то, что ты удержал, — потерянное.
5. What you have given away is yours; what you have kept back is lost.
Source not found yet .
Related · Sahih Muslim, Kitab al-Zuhd wa-l-Raqaiqيقول العبد مالي مالي إنما له من ماله ثلاث ما أكل فأفنى أو لبس فأبلى أو أعطى فاقتنى وما سوى ذلك فهو ذاهب وتاركه للناس
Source text: ar.wikisource.orgTolstoy’s own version · Путь жизниТо, что ты отдал, то твое, а то, что ты удержал, то чужое.
Source text: tolstoy.ruDetails
Not found yet.
«То, что ты отдал, — твое, а то, что ты удержал, — потерянное» (what you gave is yours, and what you kept is lost). No source in these words was found. The nearest Eastern text found is the hadith in Sahih Muslim (no. 2959): 'the servant says, "my wealth, my wealth"; of his wealth only three things are his: what he ate and used up, what he wore and wore out, or what he gave and so laid up; all besides goes, and he leaves it to others.' The same thought is in the English epitaph 'That we gave, we have; that we left, we lost' and in Martial (V.42), so the saying cannot be placed from its sense alone. Tolstoy used it again in Путь жизни (1910), unsigned, with «то чужое» (is another's) in place of «потерянное» (lost) and two sentences of his own after it.
Searched: Conway's Sacred Anthology (1874); Thoughts of Wise Men (1903) and the Jubilee commentary (vols. 40-42); Matthews's Mishkat (1809-1810); Jubilee vols. 39, 43, and 45; web searches for 'what thou givest is thine … what thou keepest is lost' and variants.
6. Хвалили человека, раздавшего всё свое имение. «Меня не за что хвалить, — сказал этот человек, — я ничего еще не сделал. Я только, подойдя к реке, через которую мне надо переплыть, разделся, чтобы одежда не мешала мне. Дело в том, как я поплыву».
6. People were praising a man who had given away all his property. “There is nothing to praise me for,” said the man. “I have done nothing yet. All I have done is come to the river I must swim across and undress, so that my clothes will not hamper me. What matters is how I will swim.”
Если богатый человек будет истинно милосерд, он скоро перестанет быть богатым.
If the rich are truly merciful, they will soon cease to be rich.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/11