11Octoberоктября · 11-е октября
Люди большей частью гордятся не тем, что достойно уважения, а тем, что им не нужно или вредно: властью, богатством.
For the most part people are proud not of what is worthy of respect, but of what they do not need or what harms them: power, wealth.
1. Нет того негодяя, который, поискав, не нашел бы негодяев в каком-нибудь отношении хуже себя и который поэтому не мог бы найти повода быть довольным собою.
1. There are no scoundrels who, if they looked, would not find scoundrels worse than themselves in some respect, and who therefore could not find a reason to be pleased with themselves.
2. Кто сам не умеет читать и писать, не может учить этому других; как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?
2. One who cannot read and write himself cannot teach this to others; how then can one who does not know what he himself should do tell people what they should do?
From Meditations · reworded by Tolstoy .
What changedMarcus’s point, that one must be ruled before ruling, becomes one of knowing: “before thou shalt have first learned to obey rules thyself” becomes “One who cannot read and write himself,” and “Much more is this so in life” is spelled out as a question: “how then can one who does not know what he himself should do tell people what they should do?” †
† An intermediate translation may have made this change.
Original · Ancient GreekἘν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς. τοῦτο πολλῷ μᾶλλον ἐν τῷ βίῳ.
Source text: raw.githubusercontent.comIn English · George Long, 1862Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто сам не умеет читать и писать, не может учить этому других. Как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, XI.29.
Thoughts of Wise Men (1903), 2 February, with a full stop where the Circle has a semicolon. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Ἐν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς" (in writing and reading you will not lead before you have been led); Long: "Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life." The Russian makes the rule one of knowing: «Кто сам не умеет читать и писать» (one who cannot himself read and write) for "before thou shalt have first learned to obey rules thyself", and it spells out "Much more is this so in life" as a question, «как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?» (how can one who does not know what he himself should do tell others what to do?). Marcus's point, that one must be ruled before ruling, becomes a point about knowledge.
3. Есть люди, которые едва только послушают мудрых поучений, как уже сами начинают поучать других. Они делают то же самое, что и больной желудок, который тотчас извергает принятую пищу. Не подражай таким людям. Сначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет такая гадость, которая не может служить никому пищей.
3. There are people who no sooner hear wise teachings than they begin to teach others themselves. They do the same as a sick stomach, which at once throws up the food it has taken. Do not imitate such people. First digest well within yourself what you have heard, and do not throw it up before its time — otherwise what comes out will be such a foul mess that it can serve no one as food.
From Discourses · reworded by Tolstoy .
What changedThe vomiting is spelled out as teaching: those who take up “bare theorems” and “immediately wish to vomit them forth” become people who “no sooner hear wise teachings than they begin to teach others,” and “Do not imitate such people” is added; for the Circle, the 1903 text’s “real vomit,” Epictetus’s word (Long: “truly an emetic”), becomes “such a foul mess.” †
† An intermediate translation may have made this change.
Original · Ancient Greek… πρὸς τοὺς εὐκόλως ἐπὶ τὸ σοφιστεύειν ἐρχομένους.
… ὅτι τὰ θεωρήματα ἀναλαβόντες ψιλὰ εὐθὺς αὐτὰ ἐξεμέσαι θέλουσιν ὡς οἱ στομαχικοὶ τὴν τροφήν.
… πρῶτον αὐτὸ πέψον, εἶθʼ οὕτω μὴ ἐξεμέσῃς· εἰ δὲ μή, ἔμετος τῷ ὄντι γίνεται, πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον.
Source text: raw.githubusercontent.comIn English · George Long, 1877Against those who readily come to the profession of sophists.
THEY who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food.
First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat.
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньСначала хорошенько перевари в себе то, что ты услыхал, а не извергай прежде времени, — иначе выйдет настоящая блевотина, которая не может служить никому пищей.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, III.21.1–2.
Thoughts of Wise Men (1903), 23 October, word for word but for «такая гадость» (such filth) where 1903 has «настоящая блевотина» (real vomit), which renders the Greek "ἔμετος τῷ ὄντι" (truly vomit), and a comma after «которые». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, in the chapter "Against those who readily come to the profession of sophists": "They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing becomes truly an emetic, a crude food and unfit to eat." The Russian says outright what the chapter's title implies, that the vomiting is teaching: «как уже сами начинают поучать других» (they at once begin to teach others); "bare theorems" taken up become «мудрых поучений» (wise teachings) heard; «Не подражай таким людям» (do not imitate such people) is added; and "a thing impure and inedible" (πρᾶγμʼ ἀκάθαρτον καὶ ἄβρωτον) becomes «такая гадость, которая не может служить никому пищей» (such filth as can be food for no one).
4. Гордость совсем не то, что сознание человеческого достоинства. Гордость увеличивается по мере внешнего успеха, сознание своего человеческого достоинства, напротив, по мере внешнего унижения.
4. Pride is something quite other than the consciousness of human dignity. Pride increases in proportion to outward success; the consciousness of one’s human dignity, on the contrary, in proportion to outward humiliation.
5. Человек гордый уважает не себя, а то мнение, которое о нем составляют люди; человек с сознанием своего достоинства уважает только себя и презирает людское мнение.
5. The proud respect not themselves but the opinion that people form of them; those who are conscious of their dignity respect only themselves and despise people’s opinion.
6. Есть еще ум в глупце, сознающем свою глупость; но, наверное, нет ума в том, кто твердо уверен в своей мудрости.
6. There is still sense in the fool who is conscious of his foolishness; but surely there is no sense in one who is firmly convinced of his own wisdom.
From Dhammapada · reworded by Tolstoy .
What changedThe verdict that closes the verse, “he is called a fool indeed” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, “he is truly a madman”), is dropped, and the second half is made to answer the first: “surely there is no sense in one who is firmly convinced of his own wisdom.”
What Tolstoy read · Путь к истине… сознающемъ свою глупость; но тоть неразумный, который твердо увЪфренъ в своей мудрости,— тотъ уже истинно безумепъ.
Source text: archive.orgOriginal · PaliYo bālo maññati bālyaṁ, …
… paṇḍito vāpi tena so; …
Bālo ca paṇḍitamānī, …
… sa ve “bālo”ti vuccati.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188163. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть еще ум в глупце, сознающем свою глупость; но тот неразумен, кто твердо уверен в своей мудрости — тот уже истинно безумец.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 63 (Bālavagga).
Dhammapada 63 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 27 May, prints it, with the second half rewritten for the Circle and the whole set in italics. Gerasimov and 1903: «но тот неразумен (Gerasimov: «неразумный, который»), кто твердо уверен в своей мудрости — тот уже истинно безумец» (but he is unreasoning who is firmly sure of his wisdom; he is truly a madman). The Circle: «но, наверное, нет ума в том, кто твердо уверен в своей мудрости» (but surely there is no sense in him who is firmly sure of his wisdom). The verdict that closes the verse, sa ve “bālo”ti vuccati ('he is called a fool indeed', Müller), goes, and the second half now answers the first: there is still sense in the fool who knows his folly, and none in the man sure of his wisdom. The first half is close to the Pali ('the fool who knows his folly is wise at least in that'; Müller 'is wise at least so far'), which Gerasimov gives as «Есть еще ум» (there is still sense). In 1903 verse 64 follows (10-11.7).
Translation note. The Russian italic is broken only at the commas and the semicolon; it is set here as one span.
7. Всю жизнь проведет глупец подле мудрого и нимало не познает истины, как никогда ложка не поймет вкуса пищи.
7. A fool will spend his whole life beside a wise man and will not in the least come to know the truth, as a spoon will never understand the taste of food.
From Dhammapada · close to the original .
What Tolstoy read · Путь к истинеВею жизнь проведеть глупец подлф мудраго и ни мало не познаеть истины, какъ никогда ложка не пойметь вкуса пищи.
Source text: archive.orgOriginal · PaliYāvajīvampi ce bālo, …
… paṇḍitaṁ payirupāsati; …
Na so dhammaṁ vijānāti, …
… dabbī sūparasaṁ yathā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 188164. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсю жизнь проведет глупец подле мудрого и нимало не познает истины, как никогда ложка не поймет вкуса пищи.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 64 (Bālavagga).
Dhammapada 64 in Gerasimov's Russian (1898), word for word as Thoughts of Wise Men (1903), 27 May, prints it after verse 63 (10-11.6); «нимало» is Gerasimov's «ни мало» (the scan's «Вею» is «Всю»). Close to the Pali: 'even if a fool attends on a wise man all his life, he does not know the dhamma, as the spoon does not know the taste of the soup' (Müller: 'he will perceive the truth as little as a spoon perceives the taste of soup'). The dhamma is «истина» (truth), as in Müller, and the soup «пища» (food), both Gerasimov's. June's 6-13.3 is the same verse in Conway's English.
8. У человека, влюбленного в себя, есть то преимущество, что у него мало соперников.
8. A man in love with himself has this advantage: he has few rivals.
From Vermischte Schriften, new enlarged ed. by his sons, vol. I · shortened by Tolstoy .
Original · GermanWer in ſich ſelbſt verliebt iſt, hat wenigſtens bei ſeiner Liebe den Vortheil, daß er nicht viele Nebenbuhler erhalten wird.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, new enlarged ed. by his sons, vol. I (Göttingen: Dieterich, 1844), Nachtrag zu den psychologischen Bemerkungen, p. 129.
Lichtenberg's sentence, shortened: whoever is in love with himself has, at least in his love, the advantage that he will not get many rivals. Tolstoy leaves out 'wenigstens bei seiner Liebe' (at least in his love) and writes «у него мало соперников» (he has few rivals) for 'daß er nicht viele Nebenbuhler erhalten wird' (that he will not get many rivals). The aphorism is not in vols. I and II of the first Vermischte Schriften (1800–1801, searched); the 1844 edition, enlarged by Lichtenberg's sons, prints it in a supplement to the psychological remarks. Tolstoy printed it again in На каждый день (22 June, no. 3: «У человека, влюбленного в себя, мало соперников»). No public-domain English was found.
9. Самонадеянный человек всегда ограничен. Одно — причина другого. Он всегда ограничен, потому что самонадеян. И он самонадеян потому, что ограничен. Он сознает в себе невозможность произвести хорошее и потому уверяет себя, что хорошо всё то, что он производит.
9. Presumptuous people are always limited. The one is the cause of the other. They are always limited because they are presumptuous. And they are presumptuous because they are limited. They are conscious of their own inability to produce anything good, and so they assure themselves that everything they produce is good.
Гордость сначала так озадачивает, что люди поддаются внушению и начинают приписывать гордому человеку то самое значение, которое он себе приписывает; но внушение проходит, и гордый человек скоро становится смешным.
At first pride so takes people aback that they yield to suggestion and begin to ascribe to the proud the very importance the proud ascribe to themselves; but the suggestion passes, and the proud soon become ridiculous.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/october/11