1Mayмая · 1-е мая
Для человека, полагающего свою жизнь в духовном совершенствовании, не может быть страха перед внешними событиями.
For those who see their life as lying in spiritual perfecting, there can be no fear of outward events.
1. Абу Ганифах умер в тюрьме в Багдаде, куда он был ввергнут калифом Альманзором за то, что отказался признать учение Кадда. Этот знаменитый учитель, получив раз тяжелый удар, сказал тому человеку, который ударил его: «Я могу воздать обидой за обиду, но я не сделаю этого. Я могу жаловаться на тебя калифу, но не буду жаловаться. Я могу в своих молитвах передать богу о том оскорблении, которое ты сделал мне, но я воздержусь от этого. В день суда я буду иметь возможность призвать на тебя божественное мщение, но если бы день этот наступил сейчас и мои мольбы были бы услышаны, я вступил бы в рай только вместе с тобою».
1. Abu Hanifa died in prison in Baghdad, where he had been cast by the caliph al-Mansur for refusing to acknowledge the teaching of Cadha. Once, having received a heavy blow, this famous teacher said to the man who had struck him: “I can repay wrong with wrong, but I will not do it. I can complain of you to the caliph, but I will not complain. I can tell God in my prayers of the insult you have done me, but I will refrain from it. On the day of judgment I will be able to call down divine vengeance on you, but if that day came now and my entreaties were heard, I would enter paradise only together with you.”
Persian wisdom (from d’Herbelot).
From Bibliothèque orientale, article "Abou Hanifah" · close to the original .
What Tolstoy read · The Sacred AnthologyAbou-Hanifah died in prison at Bagdad, wherein he was cast by the Calif Almansor for refusing to …
This famous teacher having once received a severe blow, said to the man who struck him, ' I am able to return injury for injury, but this will I not do …
… able to complain of thee to the Calif, but will not complain …
… but if that day should arrive this moment, and my intercession should avail, I would not enter paradise unless in thy company …
Source text: archive.orgAnother translation · Bibliothèque orientale, article "Abou Hanifah" · Barthélemy d'Herbelot, 1697… le Khalife Almanfor le fit emprifonner à Bagdet …
… rapporte un fait d'Abou-Hanifah qui mérite bien d'être remarqué.
Ce Dofteur ayant reçu un fouiflet, dit à celuy qui avoit eu la témérité …
… que mon interceffion pût avoir lieu, je n'cntrerois point en Paradis, qu'en vôtre compagnie.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Bibliothèque orientale, article "Abou Hanifah", 1697; La Haye printing, 1777, vol. I, pp. 24-25; Conway (1874), no. CCCXL, Love of Enemies, pp. 225-226.
Conway's English, close: Tolstoy drops Conway's gloss on Cadha, '(absolute predestination)', makes 'my intercession should avail' «мои мольбы были бы услышаны» (my prayers were heard), and turns 'I would not enter paradise unless in thy company' into «я вступил бы в рай только вместе с тобою». Conway translates d'Herbelot's French, where the blow is a slap ('un soufflet') and the source named is Husayn Va'iz (Kashifi), commenting on the verse of Al 'Imran on those who restrain their anger and forgive (Qur'an 3:134); his Persian commentary was not found. The printed editions signed this entry and the next «Персидский Дхербелот»; «Персидская мудрость (из Дербело)» is the Jubilee editors' correction. Abu Hanifa was born in Kufa, and the story is told in Persian; «Персидская» fits the teller, not the teacher. Not in Thoughts of Wise Men (1903). The OCR of d'Herbelot's 1777 printing reads the long s as f.
Translation note. Abu Hanifa and the caliph al-Mansur are the usual English forms of «Абу Ганифах» and «Альманзор». «Кадда» is the “Cadha” of Conway’s English, which Tolstoy followed: qadar, the doctrine of predestination.
2. Не думай, чтобы мужество человека состояло только в храбрости и силе: высшее мужество — в том, чтобы стать выше гнева и любить обидевшего.
2. Do not think that a man’s courage lies only in bravery and strength: the highest courage lies in rising above anger and loving the one who has wronged you.
Persian wisdom (from d’Herbelot).
From Bibliothèque orientale, article "Abou Hanifah" · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe verse reached Tolstoy through Conway’s English, from d’Herbelot’s French, which names no poet; the verse’s own language and text were not found, and the trace holds no original to show beside it.
What Tolstoy read · The Sacred AnthologyOn this story a poet wrote, ' Think not that the valour of a man consists only in courage and force : if you can rise above wrath and forgive, you are of a value …
Source text: archive.orgAnother translation · Bibliothèque orientale, article "Abou Hanifah" · Barthélemy d'Herbelot, 1697Un Poëte a dit fur ce fujet: …
Si vous fçavez fnrmonter votre colère, (y pardonner, vous êtes d'un prix inrflimahle.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Bibliothèque orientale, article "Abou Hanifah", 1697; La Haye printing, 1777, vol. I, p. 25; Conway (1874), no. CCCXL, Love of Enemies, p. 226.
The verse Conway gives after the story of Abu Hanifa (5-1.1), which Tolstoy makes a thought of its own. Conway: 'Think not that the valour of a man consists only in courage and force: if you can rise above wrath and forgive, you are of a value inestimable.' Tolstoy changes the second half: 'if you can rise above wrath and forgive' becomes «стать выше гнева и любить обидевшего» (rise above anger and love the one who wronged you), and 'you are of a value inestimable' becomes «высшее мужество — в том» (the highest courage lies in this). Forgiveness becomes love, and the poet's praise of the man becomes a definition of courage. d'Herbelot names no poet; the verse's own language was not established.
3. Осуждай свои дела. И когда ты осудишь, не отчаивайся.
3. Condemn your own deeds. And when you have condemned them, do not despair.
From Discourses · shortened by Tolstoy .
Original · Ancient Greek… καὶ πρῶτον μὲν κατάγνωθι τῶν γιγνομένων, εἶτα καταγνοὺς μὴ ἀπογνῷς σεαυτοῦ …
Source text: raw.githubusercontent.comIn English · George Long, 1877First of all, condemn what you are doing, and then when you have condemned it, do not despair of yourself, and be not in the condition of those men of mean spirit, who, when they have once given in, surrender themselves completely and are carried away as if by a torrent.
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.9.14.
The first half of Discourses IV.9.14, close: "first condemn what is being done (κατάγνωθι τῶν γιγνομένων), then, having condemned it, do not despair of yourself" (μὴ ἀπογνῷς σεαυτοῦ). Tolstoy drops "first" and "of yourself" and the rest of the sentence, on men of mean spirit who give in once and are carried away as by a torrent, and on the trainer who tells the fallen boy to rise and wrestle again. Epictetus is speaking to a man who has lost his modesty and must help himself by talking to himself. The line is not in Thoughts of Wise Men (1903); where Tolstoy read it was not found. Printed in italics in the Jubilee text.
Translation note. The Russian italic is broken only at punctuation, at the full stop and the comma; it is set here as one span.
4. Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
И не бойтесь убивающих тело, души же не могущих убить; а бойтесь более того, кто может и душу и тело погубить.
4. What I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.
And do not fear those who kill the body but cannot kill the soul; rather, fear him who can destroy both soul and body.
From Matthew · reworded by Tolstoy .
What changed“Destroy both soul and body in hell” loses “in hell,” so no place of punishment is named.
The Russian Bible (Synodal translation)Что говорю вам в темноте, говорите при свете; и что на ухо слышите, проповедуйте на кровлях.
И не бойтесь убивающих тело, души́ же не могущих убить; а бойтесь более Того, Кто может и душу и тело погубить в геенне.
Source text: ru.wikisource.orgIn English · King James Version, 1611What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Matthew, 10:27–28.
The Synodal text, with the last words of verse 28, «в геенне» ("in hell" in the KJV; Greek ἐν γεέννῃ), left out: the one to be feared is he who can destroy both soul and body, and no place of punishment is named. The divine pronouns are in lower case («того, кто»). Otherwise word for word.
Translation note. The KJV ends verse 28 “but rather fear him which is able to destroy both soul and body in hell”; Tolstoy leaves out “in hell”.
5. Трусость — в том, чтобы знать, что должно делать, и не делать этого.
5. Cowardice lies in knowing what ought to be done and not doing it.
From Analects · close to the original .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …… si l'on voit une chose juste, et qu'on ne la pratique pas, on commet une lâcheté.
Source text: gutenberg.orgIn English · James Legge, 1861'To see what is right and not to do it is want of courage.'
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), II.24 (Legge II.xxiv.2; Pauthier II.24).
The second saying of Analects II.24, close, probably from Pauthier's French: «Трусость» (cowardice) is Pauthier's 'lâcheté', where Legge has 'want of courage'. Pauthier's 'voir une chose juste' (to see a just thing) becomes «знать, что должно делать» (to know what one ought to do), and the definition is put first. The Chinese 見義不爲，無勇也 says 'to see what is right and not do it is to lack courage'. The first saying of the chapter, on sacrificing to a spirit not one's own, is not used. Not in Thoughts of Wise Men (1903), so the way it reached the Circle is not established; Pauthier was Tolstoy's Lun-yu there. The saying is Confucius's (子曰).
6. Никакое горе так не велико, как страх перед ним.
6. No misfortune is as great as the fear of it.
From Stunden der Andacht zur Beförderung wahren Christenthums und häuslicher Gottesverehrung · shortened by Tolstoy .
Original · GermanKein Uebel iſt ſo groß, daß nicht die Furcht vor demſelben ein größeres Uebel waͤre, als das Unglück ſelbſt, welches man vor ſich zu ſehen meint.
Source text: archive.orgIn English · Morris Mattson, 1835We have somewhere said, that a fearful anticipation of evil is more to be dreaded than the misfortune itself.
Source text: archive.orgRelated · Stunden der Andacht, «Erste Neujahrsbetrachtung»Fürchte nicht zu viel! Die Furcht vor den Uebeln der Zu⸗ kunft iſt ſelbſt ſchon das größte Uebel.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНикакое горе так не велико, как велик страх перед ним.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Stunden der Andacht zur Beförderung wahren Christenthums und häuslicher Gottesverehrung (1809–1816), «Häusliche Sorge, häusliches Glück», 26th ed. (Aarau: Sauerländer, 1846), vol. I, no. 12, p. 112, the meditation's opening sentence; Mattson's English (Philadelphia, 1835), «Domestic Sorrow and Happiness», p. 71.
Zschokke's sentence, compressed: “no evil is so great that the fear of it would not be a greater evil than the misfortune itself which one thinks one sees before one” (Kein Uebel ist so groß, daß nicht die Furcht vor demselben ein größeres Uebel wäre, als das Unglück selbst). Tolstoy keeps the frame «Никакое … так не велико» (Kein Uebel ist so groß) and the fear of it, and drops the comparison of two evils; “evil” (Uebel) becomes «горе» (grief). It opens the meditation on domestic care in Zschokke's Stunden der Andacht; the same thought stands in the first New Year's meditation (related block), “the fear of the evils of the future is itself already the greatest evil”. The Circle took the line from Tolstoy's Thoughts of Wise Men (1903), 15 March, which reads «как велик страх» (as great as the fear); Tolstoy printed it again in «Путь жизни», ch. XXVIII («Зло»), § VI, no. 9. The vol. 40 commentary says thinkers quoted once or twice there came from chance sources, calendars and collections, and does not name the one for Zschokke; so the route from the German to Tolstoy was not found. Mattson's American English of 1835 abridges, as its preface says, and gives the sentence only as a back-reference at the head of the same meditation.
7. Если меня кто оскорбил, это — его дело, такова его наклонность, таков его нрав; у меня свой нрав, — такой, какой, по моему мнению, свойственен человеку, и я останусь в своих поступках верен своему нраву.
7. If anyone has insulted me, that is his affair; such is his inclination, such is his disposition; I have my own disposition — such as, in my opinion, is proper to man — and in my actions I will remain true to my own disposition.
From Meditations · reworded by Tolstoy .
What changedDoing what “my nature now wills me to do” becomes remaining “true to my own disposition,” a disposition “such as, in my opinion, is proper to man.”
Original · Ancient GreekἌλλος ἁμαρτάνει τι εἰς ἐμέ; ὄψεται· ἰδίαν ἔχει διάθεσιν, ἰδίαν ἐνέργειαν.
… ἐγὼ νῦν ἔχω, ὅ με θέλει νῦν ἔχειν ἡ κοινὴ φύσις, καὶ πράσσω, ὅ με νῦν πράσσειν θέλει ἡ ἐμὴ φύσις.
Source text: raw.githubusercontent.comIn English · George Long, 1862Does another do me wrong? Let him look to it. He has his own disposition, his own activity.
I now have what the universal nature now wills me to have; and I do what my nature now wills me to do.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли меня кто оскорбил, это — его дело, такова его наклонность, таков его нрав; у меня свой нрав, такой, какой мне дан от природы, и я останусь в своих поступках верен своей природе.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, V.25.
From Thoughts of Wise Men (1903), October 8, reworded in its second half. Marcus: "Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature now wills me to have; and I do what my nature now wills me to do." The first half is kept («это — его дело, такова его наклонность, таков его нрав»). The universal nature drops out, and Marcus's "my nature" becomes, in 1903, «такой, какой мне дан от природы ... верен своей природе» (such as was given me by nature ... true to my nature), and in the Circle «такой, какой, по моему мнению, свойственен человеку ... верен своему нраву» (such as, in my opinion, is proper to a human being ... true to my disposition). 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.
8. «Не разъедай своего сердца, — говорят мудрецы, — не оплакивай прошлого, похороненного прошлого». Делай то, что должно, и, как звезда, не отдыхай и не спеши.
8. “Do not eat away your heart,” say the sages, “do not mourn the past, the buried past.” Do what ought to be done, and, like a star, neither rest nor hurry.
Hadji Abdul Gezdi [Richard F. Burton].
From The Kasîdah of Hâjî Abdû El-Yezdî · reworded by Tolstoy .
What changed“Do what thou dost” becomes “Do what ought to be done,” which makes it a matter of duty, and “be strong, be brave” is left out.
Hadji Abdul Gezdi’s own words“Eat not thy heart,’ the Sages said; “nor mourn the Past, the buried Past ;” Do what thou dost, be strong, be brave; and, like the Star, nor rest nor haste.
Source text: archive.orgThe Kasîdah of Hâjî Abdû el-Yezdî… when Richard Burton could secure any privacy, he composed …
… which was one of his Eastern noms-de-plume.
Do what thou dost, be strong, be brave ; and, like the Star, nor rest nor haste.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Kasîdah of Hâjî Abdû El-Yezdî (1880), p. 17 of the first edition (Part IX in later printings).
Burton's couplets, not faithful: 'Eat not thy heart, the Sages said; nor mourn the Past, the buried Past; Do what thou dost, be strong, be brave; and, like the Star, nor rest nor haste.' Tolstoy makes 'said' «говорят» (say), turns 'Do what thou dost' into «Делай то, что должно» (do what you ought), and leaves out 'be strong, be brave'. Burton's line bids a man put himself into whatever he does; Tolstoy's makes it duty. So no printable text. The Kasîdah is Burton's own poem, published in 1880 as a translation 'by his friend and pupil, F. B.'; the foreword to Mosher's edition (1898), quoting Lady Burton, says he composed it on the journey back from Mecca under 'one of his Eastern noms-de-plume'. «Гезди» renders 'el-Yezdî'. It postdates Conway (1874), and none of the saved anthologies has it; how it reached Tolstoy was not found.
Translation note. The name is given as Tolstoy wrote it, «Хаджи Абдул Гезди»: “Hâjî Abdû el-Yezdî” is the name under which Richard Burton published The Kasîdah (1880).
Если ты чего боишься, то знай, что причина твоего страха не вне тебя, а в тебе.
If you are afraid of anything, know that the cause of your fear is not outside you but within you.
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