22Octoberоктября · 22-е октября
Убедиться в том, что не должно осуждать брата, можно уже потому, что сотни раз приходилось и приходится раскаиваться в том, что осудил брата, а никогда в том, что не осудил его.
We can be convinced that we must not condemn a brother if only because hundreds of times we have had, and still have, to repent of having condemned a brother, but never of not having condemned him.
1. Когда ты видишь, что человек заблуждается, не гневайся на него: пойми, что нельзя нарочно заблуждаться. Никто не может хотеть, чтобы рассудок его затемнялся. Заблуждающийся — тот, кто искренно принимает ложь за истину.
Но бывает и так, что люди не заблуждаются, а нарочно не принимают истины даже тогда, когда она раскрыта перед ними до полной очевидности. Они не принимают ее не потому, что не могут понять ее, а потому, что она обличает их злые дела, отнимает у них оправдание их пороков. Эти люди также заслуживают не гнева, а сострадания, потому что они больны не телом, а душою.
1. When you see that a man is in error, do not be angry with him: understand that no one can err on purpose. No one can want his mind to be darkened. The one in error is he who sincerely takes falsehood for truth.
But it also happens that people are not in error, but deliberately refuse to accept the truth even when it has been made perfectly evident to them. They do not accept it, not because they cannot understand it, but because it exposes their evil deeds and takes from them the justification of their vices. These people too deserve not anger but compassion, because they are sick not in body but in soul.
From Discourses · joined by Tolstoy from several places .
Original · Ancient Greek… ἄν τις, φησίν, ἐνίστηται πρὸς τὰ ἄγαν ἐκφανῆ, πρὸς τοῦτον οὐ ῥᾴδιόν ἐστιν εὑρεῖν λόγον, διʼ οὗ μεταπείσει τις αὐτόν.
… οἱ δὲ πολλοὶ τὴν μὲν σωματικὴν ἀπονέκρωσιν φοβούμεθα καὶ πάντʼ ἂν μηχανησαίμεθα ὑπὲρ τοῦ μὴ περιπεσεῖν τοιούτῳ τινί, τῆς ψυχῆς δʼ ἀπονεκρουμένης οὐδὲν ἡμῖν μέλει.
… ὅταν οὖν τις συγκατατίθηται τῷ ψεύδει, ἴσθι ὅτι οὐκ ἤθελεν ψεύδει συγκαταθέσθαι· πᾶσα γὰρ ψυχὴ ἄκουσα στέρεται τῆς ἀληθείας, ὡς λέγει Πλάτων· ἀλλὰ ἔδοξεν αὐτῷ τὸ ψεῦδος ἀληθές.
… τί οὖν χαλεπαίνεις αὐτῇ, ὅτι πεπλάνηται ἡ ταλαίπωρος περὶ τῶν μεγίστων καὶ ἔχις ἀντὶ ἀνθρώπου γέγονεν; οὐχὶ δʼ, εἴπερ ἄρα, μᾶλλον ἐλεεῖς, ὡς τοὺς τυφλοὺς ἐλεοῦμεν, ὡς τοὺς χωλούς, οὕτως τοὺς τὰ κυριώτατα τετυφλωμένους καὶ ἀποκεχωλωμένους;
Source text: raw.githubusercontent.comIn English · George Long, 1877IF a man, said Epictetus, opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion.
Most of us are afraid of mortification of the body, and would contrive all means to avoid such a thing, but we care not about the soul’s mortification.
When then any man assents to that which is false, be assured that he did not intend to assent to it as false, for every soul is unwillingly deprived of the truth, as Plato says; but the falsity seemed to him to be true.
And why not, if it is possible, rather pity, as we pity the blind and the lame, so those who are blinded and maimed in the faculties which are supreme?
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньЭти люди также заслуживают не гнева, а сострадания, ибо их совесть, так сказать, больна.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, I.28.1–4, 9 (first paragraph); I.5.1–5 (second).
Thoughts of Wise Men (1903), 5 December, close but for the last clause: 1903 ends «ибо их совесть, так сказать, больна» (for their conscience is, so to speak, sick), the Circle «потому что они больны не телом, а душою» (because they are sick not in body but in soul); also «пред» becomes «перед» and «своих пороков» «их пороков». 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. The first paragraph is a free version of Discourses I.28 ("That we ought not to be angry with men"): "When then any man assents to that which is false, be assured that he did not intend to assent to it as false, for every soul is unwillingly deprived of the truth, as Plato says; but the falsity seemed to him to be true" (I.28.4), and, of Medea, "why not, if it is possible, rather pity, as we pity the blind and the lame, so those who are blinded and maimed in the faculties which are supreme?" (I.28.9). «Никто не может хотеть, чтобы рассудок его затемнялся» (no one can wish his reason darkened) and «искренно принимает ложь за истину» (sincerely takes falsehood for truth) render the Platonic saying and "the falsity seemed to him to be true". The second paragraph is close in thought to I.5 ("Against the academics"): "If a man ... opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion. But this does not arise either from the man's strength or the teacher's weakness ... Most of us are afraid of mortification of the body, ... but we care not about the soul's mortification." The Russian's reason, «потому что она обличает их злые дела, отнимает у них оправдание их пороков» (because it exposes their evil deeds and takes from them the excuse for their vices), is not in Epictetus, who speaks of a deadened sense of shame (τὸ ἐντρεπτικόν); the Circle's ending, sick «не телом, а душою» (not in body but in soul), echoes his contrast of the body's and the soul's deadening (I.5.4), where 1903 spoke of the conscience. The source's order is I.5 before I.28, as the excerpts stand.
2. Время проходит, но сказанное слово остается.
2. Time passes, but a word once spoken remains.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
3. Если толпа ненавидит кого-нибудь, надо, прежде чем судить, внимательно исследовать, почему это. Если толпа пристрастилась к кому-нибудь, надо тоже внимательно исследовать это, прежде чем судить.
3. If the crowd hates someone, one must, before judging, carefully examine why this is so. If the crowd has grown partial to someone, one must likewise examine this carefully before judging.
From The Analects · close to the original .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Le Philosophe dit: Que la foule déteste quelqu'un, vous devez examiner attentivement avant de juger; que la foule se passionne pour quelqu'un, vous devez examiner attentivement avant de juger.
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, 'When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли толпа ненавидит кого-нибудь, надо, прежде чем судить, внимательно исследовать, почему это так. Если толпа пристрастилась к кому-нибудь, надо тоже внимательно исследовать это, прежде чем судить.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Analects (Lunyu), XV.27 (Legge XV.xxvii; Pauthier ch. XV, § 27).
Analects XV.27 in Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 16 April, signed «Китайская мудрость («Ле-Лун-Ю»)»; the Circle repeats it with «почему это» (why this is) where 1903 has «почему это так» (why this is so). Close to Pauthier: «Que la foule déteste quelqu'un, vous devez examiner attentivement avant de juger; que la foule se passionne pour quelqu'un, vous devez examiner attentivement avant de juger» (if the crowd hates someone, you must examine attentively before judging; if the crowd is infatuated with someone, likewise); «пристрастилась» (has grown attached) is «se passionne», and «почему это» (why) is added to the first examination. 'Before judging' is Pauthier's: the Chinese has only 眾惡之，必察焉；眾好之，必察焉 ('when the multitude hate him, one must examine; when the multitude love him, one must examine'; Legge 'it is necessary to examine into the case'). The words are the Master's (子曰). Vol. 40 also prints a later, longer form of the thought, in the revised Thoughts of Wise Men (16 April), which adds that the crowd errs as single people do, and more often.
4. Обуздывать свой язык есть признак великой добродетели.
4. To bridle one’s tongue is a sign of great virtue.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · close to the original .
Related · Epistle of JamesЕсли кто из вас думает, что он благочестив, и не обуздывает своего языка, но обольщает свое сердце, у того пустое благочестие.
… ибо все мы много согрешаем. Кто не согрешает в слове, тот человек совершенный, могущий обуздать и все тело.
Source text: ru.wikisource.orgDetails
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.80.
The middle sentence of the anthology's three-sentence thought, word for word without the dash after «язык» (tongue): «Невнимание развивает в нас страсти. Обуздывать свой язык – есть признак великой добродетели. Осуждающий ближнего чужд любви.» (Inattention develops the passions in us. To bridle one's tongue is a sign of great virtue. He who judges his neighbor is a stranger to love.) The anthology's verb «обуздывать» (to bridle) is the Synodal Bible's in James 1:26 (KJV "bridleth not his tongue") and 3:2 (KJV "able also to bridle the whole body"), where the man who does not offend in word is called perfect. The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name; the Jubilee list of sources (vol. 42) says, of the 3rd edition (1879), mainly from the Church Fathers. This one's writer was not identified. Not in Thoughts of Wise Men (1903), «На каждый день», or «Путь жизни» (the saved Jubilee vols. 40, 43, and 45).
5. Наши тревоги зависят преимущественно от того, что мы стараемся исправлять других, забывая о своем собственном исправлении.
5. Much of our worrying comes from trying to set other people right, and neglecting our own wants in this direction.
From The World's Advance-Thought and the Universal Republic · close to the original .
Tolstoy’s version, in EnglishOur anxieties come chiefly from our trying to correct others while forgetting about our own correction.
Lucy Mallory’s own wordsMuch of our worrying comes from trying to set other people right, and neglecting our own wants in this direction.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XII, no. 8, May–June 1899, p. 118, the last of the editor's paragraphs on the page, signed 'L. A. M.', after the paragraph on the true Republic.
Mallory's own, signed with her initials. Faithful in sense: 'Much of our worrying' becomes 'our worries ... chiefly' (Наши тревоги зависят преимущественно), 'set other people right' becomes 'correct others' (исправлять других), and 'neglecting our own wants in this direction' becomes 'forgetting our own correction' (забывая о своем собственном исправлении), which says what Mallory's 'wants in this direction' are. She returned to the thought in April–May 1907 ('The worry of individuals is all concentrated on the dishonesty, untruthfulness, greed, lust, etc., of others'), further from Tolstoy's words. The text is from the IAPSOP scan; this volume (1897–1899) is not on archive.org. Mallory's own words are printed.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
6. Душа человеческая не добровольно, а силой отвращается от правды и добра; чем яснее это уразумеешь, тем кротче будешь относиться к людям.
6. The human soul is turned away from truth and good not of its own will, but by force; the more clearly you understand this, the more gently you will treat people.
From Meditations · shortened by Tolstoy .
Original · Ancient GreekΠᾶσα ψυχή, φησίν, ἄκουσα στέρεται ἀληθείας·
… οὕτως οὖν καὶ δικαιοσύνης καὶ σωφροσύνης καὶ εὐμενείας καὶ παντὸς τοῦ τοιούτου. ἀναγκαιότατον δὲ τὸ διηνεκῶς τούτου μεμνῆσθαι· ἔσῃ γὰρ πρὸς πάντας πρᾳότερος.
Source text: raw.githubusercontent.comIn English · George Long, 1862Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньДуша человеческая не добровольно, а силой отвращается от правды, умеренности, справедливости и добра; чем яснее это уразумеешь, тем кротче отнесешься к людям.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.63.
Thoughts of Wise Men (1903), 25 January, shortened: 1903 has «от правды, умеренности, справедливости и добра» (from truth, temperance, justice, and good), the Circle «от правды и добра» (from truth and good), and «будешь относиться» for «отнесешься». 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: "Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all." The philosopher is Plato, whom Epictetus quotes for the same words (Discourses I.28.4, behind 10-22.1). The Russian drops "the philosopher says", renders ἄκουσα (unwillingly) as «не добровольно, а силой» (not willingly but by force), and has the soul turn away from truth and good (εὐμενεία, kindness, becoming «добро»), where Marcus has it deprived of them; "It is most necessary to bear this constantly in mind" becomes «чем яснее это уразумеешь» (the more clearly you understand this).
Если считаешь нужным осудить ближнего, то осуждай его в глаза. И осуждай так, чтобы не вызвать недоброго к себе чувства.
If you think it necessary to condemn your neighbor, do so face to face. And condemn in such a way as not to arouse unkind feeling toward yourself.
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