14Augustавгуста · 14-е августа

1. 1. Сила есть то орудие, посредством которого невежество заставляет своих последователей делать те дела, к которым они по природе своей не склонны; и (подобно попытке заставить воду идти выше своего уровня) в тот момент, когда орудие это перестает действовать, прекращаются и его последствия.

   Убеждение же, напротив, — подобно спуску, сделанному в реке, который нужно только сделать для того, чтобы река текла сама собой без нашего внимания и усилия. Есть только два средства направлять человеческую деятельность. Одно в том, чтобы заставить человека действовать противно его склонностям и суждениям, и другое в том, чтобы завладеть склонностями, убедить рассуждением. Один способ употребляется невежеством, и последствия его — разочарование, другой подтверждается опытом и всегда увенчивается успехом. Когда ребенок кричит, чтобы ему дали погремушку, он хочет силою получить ее. Когда родители бьют своих детей, то это с тем, чтобы силою заставить их вести себя хорошо. Когда пьяный муж бьет свою жену, то он делает это в виду исправления ее силою. Когда преступник наказывается, то это делается для того, чтобы улучшить мир силою. Когда один человек судится с другим, то это с тем, чтобы достигнуть справедливости посредством силы. Когда священник говорит об ужасах адских мучений, то делает он это с целью направить своих слушателей на небо силою. Когда один народ воюет с другим, то цель его состоит в том, чтобы приобрести желательное положение силою. И удивительное дело: до сих пор невежество вело и ведет человечество тем самым путем насилия, который всегда вел и ведет к разочарованию.

   Комб.

   1. Force is the instrument by which ignorance makes its followers do the things to which they are not inclined by their nature; and (like an attempt to make water rise above its level) the moment this instrument ceases to act, its effects cease as well.

   Persuasion, on the contrary, is like an outlet cut in a river, which need only be made for the river to flow of itself, without our attention and effort. There are only two means of directing human activity. One is to make a man act against his inclinations and judgments, and the other is to win over his inclinations, to persuade him by reasoning. The one method is used by ignorance, and its consequence is disappointment; the other is confirmed by experience and is always crowned with success. When a child screams to be given a rattle, he wants to get it by force. When parents beat their children, it is in order to make them behave well by force. When a drunken husband beats his wife, he does it with a view to reforming her by force. When a criminal is punished, it is done in order to improve the world by force. When one man goes to law against another, it is in order to obtain justice by means of force. When a priest speaks of the horrors of the torments of hell, he does it with the aim of directing his hearers toward heaven by force. When one nation makes war on another, its aim is to obtain a desired position by force. And the astonishing thing is this: until now ignorance has led, and still leads, humanity along the very path of violence that has always led, and still leads, to disappointment.

   Combe.

   From Many Thoughts of Many Minds, compiled by Henry Southgate · reworded by Tolstoy (more).

   What changed

   The close of Southgate’s entry, that “ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment,” loses its irony and the wish for success, and Tolstoy names the course: “the very path of violence”; “a minister of religion” becomes “a priest.”

   Leo Tolstoy as Editor: Made plain ›

   What Tolstoy read · Many Thoughts of Many Minds, compiled by Henry Southgate

   Force is the agent which Ignorance uses for making his followers do the actions to which they are disinclined by nature; and (like an attempt to make water ascend above its level) the moment the agent ceases to act, the same instant does the operation cease.

   Persuasion, on the other hand, is like a cut made for the stream, which has only to be introduced, and it then continues to run of its own accord, without further attention.

   When a child cries for a rattle, it is with a view of obtaining it by force.

   Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to …

   Source text: archive.org

   Details

   The words shown were found, word for word, in the saved source text. Many Thoughts of Many Minds, compiled by Henry Southgate (London and New York: Routledge, 1862), under 'Compulsion—used by Ignorance only', signed 'Combe'; the scan misplaces the last word, 'disappointment', into the next column.

   The whole of Southgate's entry, signed only 'Combe', in Tolstoy's order but for two reversals and a changed close. Southgate gives the two ways of directing human nature as 'The one to secure the inclinations, by convincing the judgment; and the other, to force or drive the individual against his judgment or inclinations', and their results as 'The one method is recommended by experience, and followed by success; the other is recommended by ignorance, and attended by disappointment'; Tolstoy puts force first in both. The last sentence, 'Though every human being wishes for success, yet ignorance has been completely successful, hitherto, in leading the world to follow the course which leads to disappointment', becomes 'And a strange thing: until now ignorance has led and leads mankind by that very path of violence which has always led and leads to disappointment' (тем самым путем насилия): the wish for success and the irony of 'completely successful' are gone, and 'violence' is added. In the examples, 'a minister of religion' becomes 'a priest' (священник) and 'When an individual sues another at law' 'When one man goes to law with another'; 'a cut made for the stream, which has only to be introduced' becomes 'a sluice made in a river, which need only be made for the river to flow of itself without our attention and effort'. Who wrote it: the Jubilee name index has «Комб Абрам (1785—1827) — английский социалист-утопист, последователь Р. Оуэна» for this page (vol. 41, p. 572), and the argument, force as the method of the old system and persuasion of the new, is in the Owenite manner of Abram Combe's pamphlets of the 1820s; but Southgate's list of authors gives only 'COMBE, J.' (as scanned), his other 'Combe' entries are on physiology (Andrew Combe's subject), and none of Abram Combe's pamphlets was found online (archive.org has none; a web search for the wording found nothing), so the identification is the index's and was not confirmed. No printable, for the changes.

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2. 2. Право сильного не есть право, но простой факт, который может быть правым, только покуда не встречает протеста и сопротивления. Это как бы холод, тьма, тяжесть, которые должны быть переносимы до тех пор, покуда не найдешь отопления, освещения, рычага. Вся человеческая промышленность есть освобождение из-под власти грубой природы; прогресс же справедливости есть не что иное, как ряд ограничений, которым подвергалась тирания сильного. Как медицина состоит в победе над болезнью, так благо состоит в победе над слепым зверством и необузданными вожделениями человека-зверя. Таким образом, я вижу всегда один и тот же закон: возрастающее освобождение личности, приближение людей к благу, к справедливости, к мудрости.

   Амиель.

   2. The right of the strong is not a right but a simple fact, which can be right only so long as it meets with no protest or resistance. It is like cold, darkness, and weight, which must be endured until you find heating, lighting, a lever. All human industry is a liberation from the power of brute nature; and the progress of justice is nothing other than a series of limits to which the tyranny of the strong has been subjected. As medicine consists in victory over disease, so the good consists in victory over the blind brutality and unbridled lusts of man the beast. Thus I always see one and the same law: the growing liberation of the individual, the drawing of people nearer to the good, to justice, to wisdom.

   Amiel.

   From Fragments d'un journal intime · shortened by Tolstoy (more).

   Original · French

   Le droit du plus fort n'est pas un droit, mais un simple fait qui n'a de droit qu'aussi longtemps qu'il n'y a pas protestation ni résistance.

   L'industrie humaine est tout entière une émancipation de la nature brute, et les progrès de la justice sont de même la série des reculades subies par la tyrannie du plus fort.

   Comme la médecine consiste à vaincre la maladie, le bien consiste à vaincre les férocités aveugles et les appétits effrénés de la bête humaine.

   Je vois donc toujours la même loi : libération croissante de l'individu, ascension de l'être vers la vie, vers le bonheur, vers la justice, vers la sagesse.

   Source text: archive.org

   In English · Mrs. Humphry Ward, 1885

   The right of the stronger is not a right, but a simple fact, which obtains only so long as there is neither protest nor resistance.

   As the medical art consists in the conquest of disease, so goodness consists in the conquest of the blind ferocities and untamed appetites of the human animal. I see the same law throughout--increasing emancipation of the individual, a continuous ascent of being toward life, happiness, justice, and wisdom.

   Source text: gutenberg.org

   Tolstoy’s own version · На каждый день

   Право сильного не есть право, но простой факт, который может быть правом, только покуда не встречает протеста и сопротивления.

   Source text: tolstoy.ru

   Details

   The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 9 août 1877 (5th ed., Geneva 1887, t. II, pp. 238–239); Ward's translation, dated August 11, 1877.

   The second half of the entry for 9 August 1877 (on Darwinism and justice), translated closely to the last sentence, which is left out: 'La gloutonnerie avide est le point de départ, la générosité intelligente le point d'arrivée' (greedy gluttony is the starting point, intelligent generosity the goal). In the last sentence kept, 'ascension de l'être vers la vie, vers le bonheur, vers la justice, vers la sagesse' (the ascent of being toward life, happiness, justice, wisdom) becomes «приближение людей к благу, к справедливости, к мудрости» (the approach of people to the good, to justice, to wisdom): life drops out and happiness becomes «благо». Smaller changes: the cold, night, and weight 'qui s'imposent' (which impose themselves) become things «которые должны быть переносимы» (which must be borne); 'la mécanique' (machinery) becomes «рычага» (a lever). The Circle's «может быть правым» (can be right[eous]) stands for 'n'a de droit' (has right); На каждый день, which repeats the thought, reads «правом» (a right). Ward dates the entry August 11; the French editions, 9 August. The 1897 edition's scan misreads 'droit', so the 1887 edition is quoted. Mrs. M. L. Tolstaya's Russian selection, «Из дневника Амиеля», was not found online.

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3. 3. Без бога можно принуждать, но не убеждать; можно стать тираном, но не воспитателем.

   Иосиф Мадзини.

   3. Without God one can compel, but not persuade; one can become a tyrant, but not an educator.

   Giuseppe Mazzini.

   From Doveri dell'uomo · close to the original (more).

   Original · Italian

   Senza Dio, voi potete imporre, non persuadere: potete essere tiranni alla volta vostra, non educatori ed Apostoli.

   Source text: it.wikisource.org

   In English · Emilie Ashurst Venturi, 1862

   Without God you may compel, but not persuade ; you may become tyrants in your turn : you cannot be Educators or Apostles.

   Source text: archive.org

   Details

   The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter II, «Dio», End of chapter II (Doveri dell'uomo, London 1860, p. 28); Venturi's English, chapter II, p. 48.

   The last sentence of the chapter on God, translated closely. Mazzini addresses the workers ('voi potete'); the Russian is impersonal («можно»). 'Alla volta vostra' (in your turn) and 'ed Apostoli' (and apostles) are left out. 'Imporre' (impose) becomes «принуждать» (compel), as in Venturi's English ('compel'). Nikiforov's Russian selection of Mazzini (Посредник, 1905), named in the Jubilee list of the Circle's sources, was not found online.

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4. 4. Насилие, производя подобие справедливости, только удаляет людей от возможности жить справедливо без насилия.

   4. Violence, producing a semblance of justice, only takes people further from the possibility of living justly without violence.

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