4Octoberоктября · 4-е октября
Любовь дает не только духовную внутреннюю радость тому, кто испытывает ее, но она же и главное условие радостной мирской жизни.
Love not only gives spiritual inner joy to the one who experiences it, but is itself also the chief condition of a joyful life in the world.
1. Истинная любовь — не есть любовь к одному исключительному лицу, а душевное состояние готовности любви ко всем — есть то состояние, в котором одном мы сознаем божественное начало нашей души.
1. True love — not love for one exclusive person, but a state of soul ready to love all — is the state in which alone we are conscious of the divine principle of our soul.
2. Не думай, что твое доброе расположение к людям — это подарок, который ты делаешь своим ближним: ты делаешь этот подарок самому себе.
2. Do not think that your goodwill toward people is a gift you give your neighbors: you give this gift to yourself.
3. Не старайтесь привлекать к себе любовь других: любите и будете любимы.
3. Do not try to draw the love of others to yourselves: love, and you will be loved.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · close to the original .
Original · RussianНе старайтесь привлекать к себе любовь других: любите и будете любимы.
Source text: azbyka.ruTolstoy’s own version · На каждый деньНе заботьтесь о том, чтобы другие любили вас. Любите, и вас будут любить.
Source text: tolstoy.ruRelated · Seneca, Epistulae morales ad LuciliumHecaton ait, 'ego tibi monstrabo amatorium sine medicamento, sine herba, sine ullius veneficae carmine: si vis amari, ama'.
Source text: thelatinlibrary.comDetails
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.14.
The anthology's thought, word for word, printed in italics. 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. The saying is old: Seneca (Letters 9.6) gives the Stoic Hecato's love-charm, "si vis amari, ama", in Gummere's English (1917) "If you would be loved, love"; no link between Seneca and the anthology was found. Tolstoy reworded the thought later as «Не заботьтесь о том, чтобы другие любили вас. Любите, и вас будут любить» (do not concern yourselves that others should love you; love, and you will be loved): unsigned in «Для души» (section VI) and among the sayings recorded on gramophone records (both in Jubilee vol. 40), and in «На каждый день» (June 6) signed «Из «Благочестивых мыслей и наставлений»».
4. Обращать горечь жизненного опыта в благодушие, неблагодарность — в благодеяние, оскорбления — в прощение, — вот в чем святая алхимия высоких душ. И это превращение должно сделаться столь обычным, столь легким, чтобы оно представлялось людям естественным и чтобы нам не нужно было за это одобрение людей.
4. To turn the bitterness of life’s experience into benevolence, ingratitude into beneficence, insults into forgiveness — this is the holy alchemy of lofty souls. And this transformation must become so habitual, so easy, that it seems natural to people and that we need no approval from people for it.
From Fragments d'un journal intime · reworded by Tolstoy .
What changedAmiel’s close, that “nobody give us credit for it,” becomes “that we need no approval from people for it”: in Amiel the change goes unthanked, in Tolstoy it needs no thanks; “the beautiful souls” (Amiel: “belles âmes”) become “lofty souls.”
Original · FrenchConvertir les amertumes en bénignité, le fiel des expériences humaines en mansuétude, les ingratitudes en bienfaits, les insultes en pardon, n'est-ce pas la sainte alchimie des belles âmes?
Et cette transformation doit devenir si habituelle et si coulante qu'on la croie spontanée et que personne ne nous en sache gré.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885The beautiful souls of the world have an art of saintly alchemy, by which bitterness is converted into kindness, the gall of human experience into gentleness, ingratitude into benefits, insults into pardon. And the transformation ought to become so easy and habitual that the lookers-on may think it spontaneous, and nobody give us credit for it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 décembre 1868 (7th ed., Geneva 1897, t. II, p. 41); Ward's translation, December 26, 1868.
Amiel's two sentences, with the end changed. Tolstoy joins Amiel's first two pairs, 'les amertumes en bénignité, le fiel des expériences humaines en mansuétude' (bitterness into benignity, the gall of human experience into gentleness), into one, «горечь жизненного опыта в благодушие» (the bitterness of life's experience into good nature), and makes Amiel's question, 'n'est-ce pas la sainte alchimie des belles âmes?' (is this not the holy alchemy of beautiful souls?), a statement, with «высоких душ» (lofty souls) for 'belles âmes'. «Чтобы оно представлялось людям естественным» (that it seem natural to people) follows 'qu'on la croie spontanée' (that it be thought spontaneous). Amiel's close, 'et que personne ne nous en sache gré' (and that no one give us credit for it), becomes «и чтобы нам не нужно было за это одобрение людей» (and that we should not need people's approval for it): in Amiel the change, once habitual, goes unthanked; in Tolstoy it needs no thanks. M. L. Tolstaya's Russian selection «Из дневника Амиеля» (Посредник, 1901), in the Jubilee list of the Circle's sources, was not seen.
5. Любить — значит жить жизнью того, кого любишь.
5. To love means to live the life of the one you love.
6. Святой человек не имеет своих чувств. Чувства народа становятся его чувствами. Доброе он встречает с добротой, с добротой же встречает и злое. Верующих он встречает с верою, с такой же верою встречает и неверующих.
Святой человек, живя в мире, озабочен своими отношениями к людям. Он чувствует за всех людей, и все люди обращают к нему свои уши и глаза.
6. The holy man has no feelings of his own. The feelings of the people become his feelings. He meets the good with goodness, and with goodness he meets the evil too. He meets believers with faith, and with the same faith he meets unbelievers.
The holy man, living in the world, is concerned with his relations to people. He feels for all people, and all people turn their ears and eyes to him.
From Daodejing · reworded by Tolstoy .
What changedCarus’s “The faithful … the faithless,” “the faithful … the unfaithful” in Tolstoy’s 1903 version, become “believers … unbelievers,” so trustworthiness becomes religious belief (Legge: “those who are sincere (with me)”).
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingThe holy man possesses not a fixed heart. The hundred families' hearts he makes his heart.
The good I meet with goodness ; the bad I also meet with goodness; for virtue is good [throughout].
The faithful I meet with faith; the faithless I also meet with faith ; for virtue is faithful [throughout].
The holy man dwells in the world anxious, very anxious in his dealings with the world. He universalises his heart, and the hundred families fix upon hirn their ears and eyes.
Source text: archive.orgOriginal · Classical Chinese聖人無常心，以百姓心為心。
善者，吾善之；不善者，吾亦善之，
信者，吾信之；不信者，吾亦信之，德信。聖人在天下歙歙，為天下渾其心，
百姓皆注其耳目, …
Source text: zh.wikisource.orgIn English · James Legge, 1891The sage has no invariable mind of his own; he makes the mind of the people his mind.
To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.
The people all keep their eyes and ears directed to him, and he deals with them all as his children.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСвятой человек не имеет своих чувств. Чувства народа становятся его чувствами. Доброе он встречает с добротой, с добротой же встречает и злое. Верных он встречает с верою, с такою же верою встречает и неверных.
Святой человек, живя в мире, озабочен своими отношениями к людям. Он чувствует за всех людей, и все люди обращают к нему свои уши и глаза.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 49 (Carus: 'Trust in Virtue').
Daodejing 49 in Tolstoy's own Russian from Carus's English (1898), as Thoughts of Wise Men (1903) prints it on the same day, 21 October; the Circle changes one pair of words. 1903 and the Circle against Carus: 'The holy man possesses not a fixed heart. The hundred families' hearts he makes his heart' becomes «Святой человек не имеет своих чувств. Чувства народа становятся его чувствами» (the holy man has no feelings of his own; the people's feelings become his feelings); Carus's first person ('The good I meet with goodness') becomes the third, and his reasons ('for virtue is good [throughout]', 'for virtue is faithful [throughout]') are left out; 'dwells in the world anxious, very anxious in his dealings with the world' becomes «живя в мире, озабочен своими отношениями к людям» (living in the world, is concerned about his relations with people); 'He universalises his heart' becomes «Он чувствует за всех людей» (he feels for all people); and the last sentence, 'The holy man treats them all as children', is dropped. For the Circle Tolstoy made 1903's «Верных … неверных» (the faithful … the unfaithful), Carus's 'the faithful … the faithless', into «Верующих … неверующих» (believers … unbelievers): trustworthiness becomes religious belief. The Chinese 信者，吾信之；不信者，吾亦信之 means 'the trustworthy I trust; the untrustworthy I also trust' (Legge: 'To those who are sincere (with me), I am sincere'). Tolstoy's selection «Изречения Лао-Тзе» (1910), no. 15, in the same volume, gives the passage otherwise: «С честным он обращается честно, с нечестным он обращается тоже честно» (he deals honestly with the honest, and honestly with the dishonest too).
7. Любовь открывает нам благодетельную тайну: жить в согласии с самим собой и со всеми людьми.
7. Love reveals to us a beneficent secret: to live in harmony with oneself and with all people.
From «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» · close to the original .
Original · RussianЛюбовь открывает вам благодетельную тайну: жить в согласии с самим собой и со всеми людьми.
Source text: azbyka.ruDetails
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.13.
The anthology's thought with one word changed: «Любовь открывает нам» (love reveals to us) for «Любовь открывает вам» (love reveals to you). In the anthology it comes just before § II.14, which Tolstoy gives as the third thought of the same day (10-4.3); his eighth (10-4.8) is § II.7.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).
8. Без любви никакое дело не приносит пользы, и всякое дело, внушенное любовью, как бы оно мало и ничтожно ни казалось, приносит обильные плоды.
8. Without love no deed is of any use, and every deed prompted by love, however small and insignificant it may seem, bears abundant fruit.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · close to the original .
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству»Без любви никакое дело не приносит пользы, и всякое дело, внушённое любовью, как бы оно мало и ничтожно ни казалось, приносит изобильные плоды.
Source text: azbyka.ruOriginal · LatinSine charitate opus externum non prodest quemquam. Quicquid autem ex charitate agitur quantumcumque etiam parvum sit, et despectum totum efficitur fructuosum.
Source text: la.wikisource.orgIn English · William Benham, 1874Without charity no work profiteth, but whatsoever is done in charity, however small and of no reputation it be, bringeth forth good fruit; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), Imitation I.15.1; the anthology § II.7.
Tolstoy copies the anthology word for word, with «обильные плоды» (abundant fruit) for «изобильные плоды» (plentiful fruit). The anthology's thought renders two sentences of Imitation of Christ I.15.1 closely: "without charity the outward work profits no one; but whatever is done from charity, however small and despised it be, is made wholly fruitful" (Sine charitate opus externum non prodest quemquam. Quicquid autem ex charitate agitur quantumcumque etiam parvum sit, et despectum totum efficitur fructuosum). «Как бы оно мало и ничтожно ни казалось» (however small and insignificant it may seem) is Kempis's "quantumcumque etiam parvum sit et despectum"; "outward" (externum) is left out, as in Benham's English, and "made wholly fruitful" becomes «приносит изобильные плоды» (brings plentiful fruit). The anthology's § II.11, a few thoughts later, is Imitation I.16.4 (January 4, 1-4.2). 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. Not in Thoughts of Wise Men (1903), «На каждый день», or «Путь жизни» (the saved Jubilee vols. 40, 43, and 45).
9. Религия есть высшая форма любви.
9. Religion is the highest form of love.
From Theodore Parker: A Biography, by Octavius Brooks Frothingham · close to the original .
Tolstoy’s version, in EnglishReligion is the highest form of love.
Parker’s own wordsThe " sentiments " and apothegms scattered up and down the pages of the Journal and Common-Place Book disclose the earnestness of his mind …
Religion is the highest form of love.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Theodore Parker: A Biography, by Octavius Brooks Frothingham (1874), ch. IV, Divinity Hall, p. 61 (Boston: James R. Osgood, 1874), among the 'sentiments' and apothegms Frothingham copies from Parker's Journal and Common-Place Book of his Divinity School years.
Faithful, word for word. The line is Parker's own, from his Journal of his years at the Harvard Divinity School, which Frothingham quotes among a run of his apothegms ('Faith is collective energy', 'Liberty is justice secured'); Peter Dean's The Life and Teachings of Theodore Parker (London, 1877) repeats the list (archive.org full text; not saved). Which book or calendar Tolstoy read it in is not known: it is not in Southgate's two anthologies, Tileston, Coit, Unity's Church-Door Pulpit number on Parker (1885), Parker's saved works, or the saved issues of The World's Advance-Thought. Parker'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.
Чем больше человек проявляет любви, тем больше люди любят его. А чем больше его любят, тем ему легче любить других; оттого-то любовь бесконечна.
The more love we show, the more people love us. And the more we are loved, the easier it is for us to love others; that is why love is infinite.
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