8Juneиюня · 8-е июня
Без правдивости не может быть добра; без доброты не может быть передаваема истина.
Without truthfulness there can be no good; without kindness truth cannot be passed on.
1. Добро и истина обусловливают друг друга.
1. Good and truth condition each other.
2. Те, кто знают истину, равны тем, которые любят ее; а те, которые любят ее, не равны тем, которые с любовью творят ее.
2. Those who know the truth are equal to those who love it; but those who love it are not equal to those who practice it with love.
From Analects · reworded by Tolstoy .
What changed“Are not equal to those who love it” becomes “are equal to those who love it,” perhaps a slip or a misprint, and “those who delight in it” become those “who practice it with love,” the practice after Pauthier’s French, “en fait ses délices et les pratique.” *
* Possibly Tolstoy’s misreading.
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Celui qui connaît les principes de la droite raison n'égale pas celui qui les aime; celui qui les aime n'égale pas celui qui en fait ses délices et les pratique.
Source text: gutenberg.orgIn English · James Legge, 1861They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.18 (Legge VI.xviii; Pauthier VI.18).
Analects VI.18, probably from Pauthier's French: 'Celui qui connaît les principes de la droite raison n'égale pas celui qui les aime; celui qui les aime n'égale pas celui qui en fait ses délices et les pratique' (he who knows the principles of right reason does not equal him who loves them; he who loves them does not equal him who delights in them and practises them). Tolstoy's «с любовью творят ее» (who with love do it) follows Pauthier's 'et les pratique', which is not in the Chinese (樂之者, 'those who delight in it'); his «истину» (the truth) is Legge's word ('They who know the truth are not equal to those who love it'). In the first clause the Jubilee text prints «равны» (are equal) where the Chinese (不如) and both translations say 'not equal'; whether the slip is Tolstoy's or a misprint was not checked against the 1906 or 1911 printings. Not in Thoughts of Wise Men (1903).
Translation note. As printed: «равны», “are equal”, in the first clause, and «не равны», “are not equal”, in the second.
3. Что вы зовете меня: господи! господи! — и не делаете того, что я говорю?
Всякий приходящий ко мне и слушающий слова мои и исполняющий их, скажу вам, кому подобен.
Он подобен человеку, строящему дом, который копал, углубился и положил основание на камне, почему, когда случилось наводнение, и вода наперла на этот дом, то не могла поколебать его, потому что он основан был на камне.
А слушающий и не исполняющий подобен человеку, построившему дом на земле без основания, который, когда наперла на него вода, тотчас же обрушился; и разрушение дома сего было великое.
3. Why do you call me: Lord! Lord! — and not do what I say?
Everyone who comes to me, and hears my words, and does them — I will tell you whom he is like.
He is like a man building a house, who dug, and went deep, and laid the foundation on rock; so that when a flood came and the water bore down on that house, it could not shake it, because it was founded on rock.
But he who hears and does not do is like a man who built a house on the earth without a foundation; when the water bore down on it, it at once fell in, and the ruin of that house was great.
From Luke · close to the original .
The Russian Bible (Synodal translation)Что́ вы зовете Меня: Господи! Господи! — и не делаете того, что́ Я говорю?
Всякий, приходящий ко Мне и слушающий слова Мои и исполняющий их, скажу вам, кому подобен.
Он подобен человеку, строящему дом, который копал, углубился и положил основание на камне; почему, когда случилось наводнение и вода напёрла на этот дом, то не могла поколебать его, потому что он основан был на камне.
А слушающий и неисполняющий подобен человеку, построившему дом на земле без основания, который, когда напёрла на него вода, тотчас обрушился; и разрушение дома сего было великое.
Source text: ru.wikisource.orgIn English · King James Version, 1611And why call ye me, Lord, Lord, and do not the things which I say?
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: …
He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Luke, 6:46–49.
The Synodal text, with «не исполняющий» for «неисполняющий» and «тотчас же обрушился» for «тотчас обрушился»; the divine pronouns are in lower case. Otherwise word for word.
4. Отвечайте добротою на ненависть. Рассматривайте трудность, когда она еще легка. Обращайтесь с большой вещью, когда она еще мала. Самые трудные предприятия мира возникают, когда они легки. Самые великие предприятия возникают, когда они еще малы.
4. Answer hatred with kindness. Consider a difficulty while it is still easy. Deal with a great thing while it is still small. The hardest undertakings in the world arise when they are easy. The greatest undertakings arise when they are still small.
From Daodejing · close to the original .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingRequite hatred with goodness.
Contemplate a difficulty when it is easy. Manage a great thing when it is small.
The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small.
Source text: archive.orgIn English · James Legge, 1891… and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small.
All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОтвечайте добротою на ненависть. Рассматривайте трудность, когда она еще легка. Обращайтесь с большою вещью, когда она еще мала.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 63.
Tolstoy's 1903 version (Thoughts of Wise Men, 23 June), his own from Carus's English as May found for chapter 66 (5-8.4), repeated in the Circle. Carus: 'Requite hatred with goodness. Contemplate a difficulty when it is easy. Manage a great thing when it is small. The world's most difficult undertakings necessarily originate while easy, and the world's greatest undertakings necessarily originate while small.' Close; 'necessarily' is dropped, and the opening of the chapter ('Assert non-assertion …') and its close are left out. The Chinese 報怨以德 says 'repay resentment with virtue' (Legge: 'recompense injury with kindness').
5. Есть два пути, ведущие к добродетели: быть справедливым и не делать зла живым существам.
5. There are two paths leading to virtue: to be just, and to do no evil to living creatures.
From The Sacred Anthology · reworded by Tolstoy .
Not in Leo Tolstoy as EditorConway ascribes the sentence to Manu, but no verse of Manu in these words was found in Bühler’s translation (the nearest is X.63), so the source is uncertain, and the trace holds no original to show beside it.
What Tolstoy read · The Sacred AnthologyThere are two roads which, conduct to perfect virtue, — to be true, and to do no evil to any crea ture.
Source text: archive.orgRelated · The Laws of Manu, tr. G. Bühler63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Sacred Anthology (1874), no. VII, Morality, its last sentence, marked Hindu, Manu.
Conway's English: 'There are two roads which conduct to perfect virtue,—to be true, and to do no evil to any creature.' Tolstoy makes 'to be true' «быть справедливым» (to be just) and drops 'perfect': «Есть два пути, ведущие к добродетели: быть справедливым и не делать зла живым существам». Conway prints the sentence at the end of his section 'Morality', marked Hindu, Manu, after two sentences of Manu on sensuality and on moral duties. No verse of Manu in these words was found in Bühler's translation; Manu X.63, a related passage, names 'abstention from injuring (creatures), veracity' first among the duties of all four castes. Not in Thoughts of Wise Men (1903).
6. Истина никогда яростно не ополчается против зла: ее наглядность, очевидность и внутренняя мощь сильнее всего поражает зло.
6. Truth never takes up arms in fury against evil: its plainness, its self-evidence, and its inner might strike evil harder than anything else.
From A Week on the Concord and Merrimack Rivers · reworded by Tolstoy .
What changed“Falsehood” becomes “evil,” the rebuke becomes taking up arms “in fury,” and one quality, “straightforwardness,” becomes three, “its plainness, its self-evidence, and its inner might,” which “strike evil harder than anything else.”
What Tolstoy read · Every Day with Thoreau, a calendar in The Coming DayTruth never turns to rebuke falsehood ; her own straightforwardness is the severest correction.
Source text: archive.orgThoreau’s own wordsTruth never turns to rebuke falsehood; her own straightforwardness is the severest correction.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. A Week on the Concord and Merrimack Rivers (1849), Thursday, The passage on Persius and satire, after 'no evil is so huge, but you grudge to bestow on it a moment of hate' (first printed in Thoreau's 'Aulus Persius Flaccus', The Dial, July 1840).
Thoreau's sentence, enlarged. Tolstoy found it as the entry for 2 April in the calendar 'Every Day with Thoreau' (The Coming Day, April 1898), the sheets the Jubilee list names among his sources (What Tolstoy read); the entry for 1 April there is the source of 6-11.5. 'Truth never turns to rebuke falsehood' becomes 'Truth never furiously takes up arms against evil' (никогда яростно не ополчается против зла): 'falsehood' becomes 'evil', and the rebuke becomes a furious attack. 'Her own straightforwardness is the severest correction' becomes 'its clearness, its evidentness, and its inner power strike evil most of all' (ее наглядность, очевидность и внутренняя мощь сильнее всего поражает зло): one quality becomes three, and correction becomes striking. No printable, for the changes.
7. Всякая злость происходит от бессилия.
7. All spite comes from powerlessness.
From Émile, ou De l'éducation, Book I · close to the original .
Original · FrenchToute méchanceté vient de faiblesse ; l’enfant n’est méchant que parce qu’il est faible ; rendez-le fort, il sera bon : celui qui pourrait tout ne ferait jamais de mal.
Source text: fr.wikisource.orgIn English · Barbara Foxley, 1911All wickedness comes from weakness. The child is only naughty because he is weak; make him strong and he will be good; if we could do everything we should never do wrong.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book I, Book I, on Hobbes's 'enfant robuste' (Wikisource text of the 1852 edition); Foxley's translation, Book I.
The first clause of the sentence, word for word: «Всякая злость происходит от бессилия» renders 'Toute méchanceté vient de faiblesse'. Rousseau goes on to the child, who is wicked only because he is weak; Tolstoy keeps the general rule.
Нет ничего хуже притворства доброты. Притворство доброты отталкивает больше, чем откровенная злоба.
There is nothing worse than a pretense of kindness. A pretense of kindness repels more than open malice.
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