10Aprilапреля · 10-е апреля

1. 1. Чем дольше я живу, тем больше дела передо мной. Мы живем в важное время. Никогда людям не предстояло столько дела. Наш век есть век революции в лучшем смысле этого слова — не материальной, но нравственной революции. Вырабатывается высшая идея общественного устройства и человеческого совершенства. Мы не доживем до жатвы, но сеять с верою есть великое счастье.

   Чаннинг.

   1. The longer I live, the more work there is before me. We live in an important time. Never have people had so much work before them. Our age is an age of revolution in the best sense of the word — not a material but a moral revolution. A higher idea of social order and of human perfection is being worked out. We will not live to see the harvest, but to sow in faith is a great happiness.

   Channing.

   From Letter to Dr. Charles Follen, July 1838, in Memoir of William Ellery Channing, with Extr… · reworded by Tolstoy (more).

   What changed

   “I shall not live to see the harvest” becomes “We will not live to see the harvest,” “glorious times in one respect” become “an important time,” and sowing in faith, “no mean privilege or happiness,” becomes “a great happiness.”

   Leo Tolstoy as Editor: From one to all ›

   Channing’s own words

   … the longer I live, the more I have to do ; but other fields of labor are open to me. We live in glorious times in one respect.

   Our age is a revolutionary one, in the best sense of the word, — not of physical, but moral revolution. Higher ideas of the social state and of human perfection are at work. I shall not live to see the harvest, but to sow in faith is no mean privilege or happiness.

   Source text: archive.org

   Details

   The words shown were found, word for word, in the saved source text. Letter to Dr. Charles Follen, July 1838, in Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts, ed. W. H. Channing (1848), vol. III, Vol. III, Part Third, ch. III 'Social Reforms', p. 127 (10th edition, Boston, American Unitarian Association, 1874).

   Close sentence by sentence, with changes. 'the longer I live, the more I have to do' is kept, and 'but other fields of labor are open to me' left out. 'We live in glorious times in one respect' becomes 'We live in an important time' (в важное время). 'Was there ever so much to do?' becomes 'Never have people had so much to do'. 'Higher ideas of the social state and of human perfection are at work' becomes 'A higher idea of the social order and of human perfection is being worked out'. 'I shall not live to see the harvest' becomes 'We shall not live to the harvest' (Мы не доживем до жатвы), and 'no mean privilege or happiness' becomes 'a great happiness'. The scan reads 'do }' for 'do?'. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.

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2. 2. Прислушайтесь к тому глубокому недовольству теперешней формой христианства, которое распространяется в обществе, выражается ропотом, иногда озлоблением, печалью. Все жаждут пришествия царства бога. И оно приближается.

   Более чистое христианство, хотя и медленно, но всё более и более занимает место того, которое называется этим именем.

   Чаннинг.

   2. Listen to the deep discontent with the present form of Christianity that is spreading through society and finding expression in murmuring, sometimes in bitterness, in sadness. All thirst for the coming of the kingdom of God. And it is drawing near.

   A purer Christianity, though slowly, is more and more taking the place of the one that goes by that name.

   Channing.

   From Two works in The Complete Works of W. E. Channing · joined by Tolstoy from several places (more).

   Channing’s own words

   But a better day is coming. The Kingdom of Heaven is at hand. A purer Christianity, however slowly, is to take the place of that which bears but its name.

   … listen to that deep discontent with the present forms of Christianity which is spreading in the community, which breaks out in murmurs, now of scorn, now of grief, and which hungers and thirsts for a new coming of the kingdom of God.

   Source text: archive.org

   Details

   The words shown were found, word for word, in the saved source text. Two works in The Complete Works of W. E. Channing (London, 1884): the Charge at the Ordination of the Rev. John S. Dwight (Northampton, 1840), and the sermon The Universal Father, from The Perfect Life (1873), The Charge, near its end, p. 368 (Tolstoy's first paragraph); The Universal Father, its last paragraph, p. 16 (his second).

   Joined from two works, in this order: the Charge to Dwight gives the first paragraph, and the sermon The Universal Father the second (the excerpts follow the book's order, the sermon first). 'listen to that deep discontent with the present forms of Christianity which is spreading in the community, which breaks out in murmurs, now of scorn, now of grief' is close, with 'sometimes bitterness, sadness' (иногда озлоблением, печалью) for 'now of scorn, now of grief'; 'and which hungers and thirsts for a new coming of the kingdom of God' becomes a sentence of its own, 'All thirst for the coming of the kingdom of God' (Все жаждут пришествия царства бога). 'And it is approaching' (И оно приближается) answers the sermon's 'The Kingdom of Heaven is at hand'. 'A purer Christianity, however slowly, is to take the place of that which bears but its name' becomes 'A purer Christianity, though slowly, more and more takes the place of that which is called by this name', set in italics. Whether the joining is Broadbent's (Channing selection, London, 1903, not online) or Tolstoy's cannot be told. No printable.

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   Translation note. The Russian italic is broken only at the commas; it is set here as one span.

3. 3. Как сухость (отсутствие сырости) в природе зависит от двух противоположных друг другу причин: от большого холода (зимних морозов) и большого тепла (летних жаров), так и решительность характера (отсутствие колебаний) в человеке обусловлено двумя противоположными друг другу причинами: чисто языческим самосознанием человека, с одной стороны, и чисто христианским, с другой.

   И как весною, т. е. при переходном времени от зимы к лету, наблюдается меньше всего сухости, а наоборот, обнаруживается больше всего сырости, — так и в человеке во время его переходного состояния от язычества к христианству меньше всего обнаруживается решительности в характере, а наоборот, проявляется больше всего колебания относительно того, что ему сделать и как поступить.

   Не радоваться как весеннему времени, так и переходному состоянию от язычества к христианству могут только люди, не понимающие того, чем это время и состояние вызваны. Люди же, понимающие, что весенняя сырость в природе и нерешительность, колебания в человеке вызваны переходным состоянием в природе и в человеке, а именно — поворотом солнца к лету в первом случае и повышением жизнепонимания во втором, не только не будут печалиться наблюдаемою ими сыростью и нерешительностью, но будут радоваться тому и другому, как явным признаком приближения лета в природе и царства божия в человечестве.

   Федор Страхов.

   3. As dryness (the absence of damp) in nature depends on two causes opposite to each other, great cold (the frosts of winter) and great heat (the hot spells of summer), so decisiveness of character (the absence of wavering) in man is conditioned by two causes opposite to each other: a purely pagan self-consciousness in man on the one hand, and a purely Christian one on the other.

   And as in spring, that is, at the time of transition from winter to summer, the least dryness is to be seen and, on the contrary, the most damp appears, so too in man, during his state of transition from paganism to Christianity, the least decisiveness of character appears and, on the contrary, the most wavering shows itself as to what he should do and how he should act.

   Only people who do not understand what has brought about this season and this state can fail to rejoice both in springtime and in the state of transition from paganism to Christianity. But people who understand that the damp of spring in nature and the indecision, the wavering in man are brought about by a state of transition in nature and in man — namely, by the turning of the sun toward summer in the first case and by a heightening of the understanding of life in the second — will not only not grieve over the damp and the indecision they observe, but will rejoice in both, as a clear sign of the approach of summer in nature and of the kingdom of God in humanity.

   Fyodor Strakhov.

   Source not found yet (more).

   Not found yet.

   Not found. As in October to March, no online text of F. A. Strakhov (1861–1923) holds the thought; it may come from his manuscripts, since he read every proof of the Circle from February 1905 and Tolstoy cut and corrected the reflections of his that went into it (Jubilee vol. 42 commentary). The comparison runs: as dryness in nature comes from two opposite causes, great cold and great heat, so decisiveness of character comes from a purely pagan or a purely Christian self-consciousness; as spring, the passage from winter to summer, is the dampest time, so the passage from paganism to Christianity is the most irresolute; and those who understand both will rejoice in them as signs of summer and of the kingdom of God.

   Searched: Strakhov's «Вопросы жизни» (Christchurch: Свободное слово, 1903; saved, its old-orthography OCR) for сух-, сыр-, весн-, языч-, решительн-, колебан-; the saved Jubilee vols. 40, 41, 42, 43 and 45 (Tolstoy did not reprint the thought in «На каждый день» or «Путь жизни»); the Jubilee vol. 42 commentary and name index, which list Strakhov's entries (vol. 41, pp. 64, 85, 122, 238, 242, 261, …) without naming a source; a web search in Russian for the thought's own words. February's tracer found no online text of his «Искание истины», «Духовный облик человека» or «Умственные течения».

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4. 4. В наше время общего религиозного сознания братства людей истинная наука должна указать способы применения этого сознания к жизни, искусство же должно переводить это сознание в чувство.

   4. In our time of a general religious consciousness of the brotherhood of people, true science must point out the ways of applying this consciousness to life, and art must translate this consciousness into feeling.

5. 5. Чем более отдалена цель, тем более необходимо идти вперед. Не спеша, но и не отдыхая.

   Мадзини.

   5. The more distant the goal, the more necessary it is to go forward. Without haste, but also without rest.

   Mazzini.

   Source not found yet (more).

   Not found yet.

   Not found in Mazzini's texts that were searched. The second half, «Не спеша, но и не отдыхая» ('without haste, but without rest'), matches the motto 'ohne Hast, aber ohne Rast', known from Goethe's verses 'Wie das Gestirn, / Ohne Hast, / Aber ohne Rast'; no Goethe text is saved to check it against, and no passage was found where Mazzini uses it. Tolstoy probably took the saying from L. P. Nikiforov's «Избранные мысли Иосифа Мадзини» (Посредник, 1905), which the Jubilee commentary names as a source of the Circle's Mazzini and which was not seen.

   Searched: Doveri dell'uomo (London, 1860), all twelve chapters on it.wikisource, and Venturi's English (1862); Dobelli's Ricordi di Giuseppe Mazzini (1870); Life and Writings of Joseph Mazzini, vol. VI; web searches for «senza fretta», «senza posa», «senza riposo», «senza tregua» with Mazzini, and for the English 'without haste' and 'without rest'.

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   Translation note. In the second sentence the Russian italic is broken only at the comma; it is set here as one span.

6. 6. Я вижу перед собой народ в ливрее рабства и политического бесправия, народ в лохмотьях, голодный, измученный, подбирающий крохи, которые оскорбительно бросаются ему с роскошного пира богачей, или же вижу его мечущимся в порыве грозного мятежа, опьяненного зверской злобой и дикой радостью, и вспоминаю при этом, что эти озверевшие лица носят на себе отпечаток перста божьего и имеют общее с нами назначение. Обращаю потом взоры к будущему, и передо мною рисуется народ, восстающий во всем его величии, как братья по вере, соединенные одними общими узами равенства и любви; вижу этот народ будущего, не развращенный роскошью, не озверяемый нищетой, проникнутый сознанием своего человеческого достоинства. И при этом видении сердце мое мучительно сжимается за настоящее и радостно трепещет за будущее.

   Мадзини.

   6. I see before me the people in the livery of slavery, without political rights, the people in rags, hungry, worn out, picking up the crumbs flung to it insultingly from the sumptuous feast of the rich; or else I see it tossing in a fit of fearsome rebellion, drunk with brutal fury and savage joy; and I remember then that these brutalized faces bear the imprint of the finger of God and have a calling in common with us. Then I turn my gaze to the future, and before me appears the people rising in all its greatness, as brothers in faith, joined by the same common bonds of equality and love; I see this people of the future, not corrupted by luxury, not brutalized by poverty, imbued with the consciousness of its human dignity. And at this vision my heart is painfully wrung for the present and trembles with joy for the future.

   Mazzini.

   Source not found yet (more).

   Not found yet.

   The passage (the people 'in the livery of slavery', in rags, picking up the crumbs flung from the rich man's feast, or in wild revolt; then the people of the future, brothers in one faith, bound by equality and love) was not found. Its themes are close to Doveri dell'uomo, chapter IV ('L'immagine di Dio è sfigurata', in Venturi's English 'The image of God is disfigured in the immortal souls of your fellow men'), but no sentence there has its wording. Probably from Nikiforov's «Избранные мысли Иосифа Мадзини» (Посредник, 1905), not seen.

   Searched: Doveri dell'uomo (1860), all chapters, for «livrea», «cenci», «briciole», «banchetto»; Venturi's English (1862), Life and Writings vol. VI, and Dobelli's Ricordi (1870) for 'livery', 'rags', 'crumbs', 'feast', 'stamp of God'; web searches in Italian and English.

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