30Augustавгуста · 30-е августа
Люди знают, в чем добрая жизнь всего человечества и как она может быть достигнута; а если они знают это, то рано или поздно достигнут такой жизни.
People know what the good life of all humanity consists in and how it can be attained; and if they know this, then sooner or later they will attain such a life.
1. Иисус предвидел конец старого общества, уже потрясенного в своих нравственных основах. Он делает ученикам предсказание о том, что храм, вещественный знак учрежденного людьми строя жизни, должен быть разрушен, чтобы быть замененным установлением более совершенным. И к этому предсказанию, долженствовавшему сбыться вскорости, он прибавляет предсказание подобных же событий, которые совершатся в позднейшие времена, и представляет эти события в тех знакомых образах, в каких конец мира представлялся его современникам.
Мы живем теперь в предсказанное им время. От одного конца земли до другого всё расшаталось. Во всех учреждениях, каких бы то ни было, во всех различных системах, на которых основалась общественная жизнь народов, нет ничего твердого. Все чувствуют, что всё это скоро должно разрушиться, и в этом храме также не останется камня на камне. Но как разрушение Иерусалима и храма его, из которого удалился бог живой, предуготовляло сооружение нового града и нового храма, куда по своей воле стекутся люди всех колен и всех народов, — так и из развалин нынешних храмов и городов воздвигнется новый город и храм, предназначенный стать всемирным храмом и общей родиной рода человеческого, теперь еще разъединенного враждебными друг другу учениями, делающими братьев чужими и сеющих среди них безбожное ненавистничество и отвратительные войны. Когда придет тот, знаемый одним богом час соединения народов в одном храме и в одном граде, тогда наступит воистину воцарение Христа, окончательное выполнение его божественного дела. Ведь он и пришел научить людей только тому, чтоб они соединились в законе любви. Пусть зарождение этого святого общества будет болезненно, что же в этом? Вы не должны страшиться последней борьбы зла с добром, которая готова уже возродиться: ваш долг бороться. Каждый из вас — воин божий. Но в наше время ошаления и безумной гордости берегитесь лже-христов и лжепророков. Христос не в пустыне. Он не в скрытых местах и уже, конечно, ни в одном из собраний тех людей, которые, отделяясь от других, думают, что им одним предназначено спасение, и этим самым отрицают Христа, разрушившего все преграды между людьми и обещавшего мир и радости вечные всякому, кто, любя бога больше всего и ближнего, как самого себя, воплотит в делах своих эту двойную любовь. Где эта любовь, там и Христос. Не ищите его в другом месте: вы найдете лишь обманчивую тень.
1. Jesus foresaw the end of the old society, already shaken in its moral foundations. He makes a prediction to his disciples that the temple, the material sign of the order of life instituted by men, must be destroyed in order to be replaced by a more perfect institution. And to this prediction, which was soon to come true, he adds a prediction of like events that will come to pass in later times, and he presents these events in those familiar images in which his contemporaries pictured the end of the world.
We are living now in the time he foretold. From one end of the earth to the other, everything has been shaken loose. In all institutions whatsoever, in all the various systems on which the social life of the nations has been founded, there is nothing firm. Everyone feels that all this must soon be destroyed, and that in this temple too not one stone will be left upon another. But as the destruction of Jerusalem and of its temple, from which the living God had withdrawn, prepared the building of a new city and a new temple, to which people of all tribes and all nations will flow of their own free will, so from the ruins of the present temples and cities a new city and temple will arise, destined to become the universal temple and the common homeland of the human race, which is now still divided by doctrines hostile to one another, doctrines that make brothers strangers and sow among them godless hatred and abominable wars. When that hour, known to God alone, has come, the hour of the union of the nations in one temple and in one city, then will truly begin the reign of Christ, the final fulfillment of his divine work. For he came only to teach people to unite in the law of love. Let the birth of this holy society be painful: what of it? You must not fear the last struggle of evil with good, which is ready even now to be reborn: your duty is to fight. Each of you is a soldier of God. But in our time of frenzy and mad pride, beware of false Christs and false prophets. Christ is not in the desert. He is not in hidden places, and certainly not in any of the assemblies of those people who, separating themselves from others, think that salvation is destined for them alone, and by this very thing deny Christ, who destroyed all the barriers between people and promised peace and eternal joys to everyone who, loving God above all and his neighbor as himself, embodies this twofold love in his deeds. Where this love is, there is Christ. Do not seek him elsewhere: you will find only a deceptive shadow.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
What changedLamennais’s Jewish references are made general: “la fin prochaine de la société juive,” the approaching end of Jewish society, becomes “the end of the old society,” and the temple, “signe matériel de l’institution mosaïque,” the material sign of the Mosaic institution, becomes “the material sign of the order of life instituted by men”; “les hommes de bonne volonté,” men of good will, become people who come “of their own free will.” *
* Possibly Tolstoy’s misreading.
Original · FrenchJésus prévoyoit la fin prochaine de la société juive, ruinée dans ses bases morales, et qui, dans ses rapports avec les destinées générales de l'humanité, avoit accompli sa mission.
Il annonce à ses disciples la chute du temple, signe matériel de l'institution mosaïque, …
Mais, comme la ruine de Jérusalem et de son temple, d'où s'étoit retiré le Dieu vivant, annonça, prépara l'érection d'un temple nouveau et d'une cité nouvelle, où, de toute tribu et de toute nation, afflueroient les hommes de bonne volonté; …
Ne vous effrayez ni des combats ni des bruits de combats, lutte dernière du mal contre le bien qui va naître : loin de là, votre devoir est de combattre vous-même.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter XXIV (Paris, 1846, second edition, pp. 96–98).
The whole reflection on Matthew XXIV (the destruction of the temple), translated closely in most sentences, with its Jewish references made general and two misreadings. Changed: 'la fin prochaine de la société juive' (the approaching end of Jewish society) becomes «конец старого общества» (the end of the old society), and the clause 'et qui … avoit accompli sa mission' (which had accomplished its mission) is left out; the temple, 'signe matériel de l'institution mosaïque' (the material sign of the Mosaic institution), becomes «вещественный знак учрежденного людьми строя жизни» (the material sign of an order of life set up by men). Misread: 'les hommes de bonne volonté' (men of good will) become people who will come «по своей воле» (of their own will); 'lutte dernière du mal contre le bien qui va naître' (the last struggle of evil against the good that is about to be born) becomes «последней борьбы зла с добром, которая готова уже возродиться» (the last struggle of evil with good, which is ready to be reborn). Smaller changes: 'l'avènement du Christ' (the coming of Christ) is «воцарение Христа» (the reign of Christ); 'N'êtes-vous pas soldat dans l'armée de Dieu?' (are you not a soldier in God's army?) is «Каждый из вас — воин божий» (each of you is a soldier of God); 'ce double amour, qui est la vie même' loses 'qui est la vie même' (which is life itself); 'dans les choses du passé' and 'trop souvent' are left out. No public-domain English of Lamennais's Évangiles was found.
Translation note. The Russian has «сеющих», a slip of the ending for «сеющими»; it is the doctrines that sow the hatred, and the slip is read so. Not one stone left upon another, the false Christs and false prophets, and the desert and hidden places where Christ is not are from Matthew 24:2, 24, and 26; for the hidden places the KJV has “the secret chambers.”
2. Те, кто на вершине горы, видят восход солнца раньше обитателей равнин. То же и с теми, кто находится на духовных высотах: они видят небесный восход солнца раньше живущих плотской жизнью. Но приходит время, и солнце подымается настолько, что становится видимо и всем.
2. Those who are on the top of a mountain see the sunrise before the dwellers of the plains. So it is with those who are on spiritual heights: they see the heavenly sunrise before those who live a fleshly life. But the time comes, and the sun rises so high that it becomes visible to all as well.
From “World’s Advance Thought”.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changed“The dwellers in the valleys of materialism” become “those who live a fleshly life,” so a doctrine becomes a way of living, and “it must soon be high enough for all to see” becomes “the time comes, and the sun rises so high that it becomes visible to all,” without “must soon.”
From “World’s Advance Thought”’s own wordsThose on the mountain tops always see the sunrise before the dwellers In the valley see it.
… they see the Celestial sunrise before the dwellers in the valleys of materialism; but it must soon be high enough for all to see.
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. XVI, no. 8, September 1904, p. 120, right-hand column: an unsigned paragraph set between printed rules, below the close of Genevra Lake's 'Life-Lines'.
An unsigned paragraph of the September 1904 number, from which July's 7-1.6 and 7-1.7 and April's 4-25.2 also came. The page image (archive.org, IAPSOP scan of vol. XVI, leaf n87) shows Genevra Lake's 'Life-Lines' ending in the right-hand column with 'crystalized', then a rule, and this paragraph between rules among three others, so it is not part of her article; the journal's own note says unsigned articles are the editor's (June's 6-5.4). Tolstoy's signature names the journal and is right. Changed in wording: 'the dwellers in the valley' become 'the inhabitants of the plains' (обитателей равнин); 'the seer on the heights of spirituality' (the scan's second sentence, cut here at a broken word) becomes 'those who are on spiritual heights'; 'the dwellers in the valleys of materialism' become 'those who live the carnal life' (живущих плотской жизнью), so a doctrine, materialism, becomes the life of the flesh; 'but it must soon be high enough for all to see' becomes a third sentence, 'But the time comes, and the sun rises so high that it becomes visible to all', without the journal's 'must soon'. 'always' is left out. No printable, for these changes.
3. Неужели нельзя надеяться, что придет день, когда люди найдут, что жить для других так же легко, как они часто находили, что легко умирать за них? Нужны только подъем и просветление духа в людях, чтобы сделать жизнь человека благородным и прекрасным служением братьям, с которыми бог соединил его.
3. Is it really impossible to hope that a day will come when people will find it as easy to live for others as they have often found it to die for them? All that is needed is an uplifting and enlightening of the spirit in people to make the life of man a noble and beautiful service to the brothers with whom God has united him.
From Suggestive Thoughts on Religious Subjects, compiled by Henry Southgate · shortened by Tolstoy .
What Tolstoy read · Suggestive Thoughts on Religious Subjects, compiled by Henry SouthgateIs it too much to hope that tbe day will come when men will find it as easy to live for others as they have found it to die for them!
It needs but a lifting up and kindling of the spirit in men to make man's life a noble, beautiful ministry to the whole brotherhood, the household of God, with which God baa …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Suggestive Thoughts on Religious Subjects, compiled by Henry Southgate (London: Griffin, 1881), among the entries under U, after the Dean of Manchester's verses 'Unseen—Musings on' and before 'Unworthy—Weary of One's Self'; signed 'Rev. J. Baldwin Brown, B.A.' (the scan reads 'Rev. J. BaldaiB Bn/Kii, B.A.'); the scan's text is badly damaged.
The first two sentences of a passage that Southgate's Suggestive Thoughts (on the Jubilee list of Tolstoy's sources) signs 'Rev. J. Baldwin Brown, B.A.': James Baldwin Brown (1820–1884), the London Congregational minister, whom the same book quotes elsewhere as 'Rev. J. Baldwin Brown(e), B.A.'. The Jubilee name index refers «Браун» on this page (vol. 41, p. 604) to «Браун Эдуард (1811—1891) — английский религиозный писатель, епископ», that is Edward Harold Browne, Bishop of Winchester, whom Southgate also quotes; for this passage that is wrong. Tolstoy's signature, «Браун», is right. Shortened and changed in small ways: 'as they have found it to die for them' becomes 'as they have often found it easy to die for them' ('often' added); 'a lifting up and kindling of the spirit' becomes 'a rising and enlightening of the spirit' (подъем и просветление); 'a noble, beautiful ministry to the whole brotherhood, the household of God, with which God has associated him' becomes 'a noble and beautiful service to the brothers with whom God has joined him'; Brown's continuation ('and to show that spirit dominant in living histories which is illustrious in the history of martyr-deaths. Let the Spirit descend and breathe on the valley of dry bones, and all will become possible') is left out. Brown's own printing of the passage was not found: eighteen of his books on archive.org (The Higher Life, The Soul's Exodus, Our Morals and Manners, Idolatries Old and New, The Home Life, Stoics and Saints, First Principles, Misread Passages, The Sunday Afternoon, and others) do not have it. No printable, for the changes and the cut.
4. Мое воображение отказывается рисовать то блаженное время, когда кроткие наследуют землю. Но день этот неизбежно настанет, и надежды бедных не тщетны. Не силой, не властью, а духом своим призовет он кротких на суд свой и научит их путям своим.
4. My imagination refuses to picture that blessed time when the meek shall inherit the earth. But that day will inevitably come, and the hopes of the poor are not vain. Not by might, not by power, but by his spirit will he call the meek to his judgment and teach them his ways.
From Fors Clavigera, Letter XCIII 'Invocation' · reworded by Tolstoy .
What changed“The meek shall He guide in judgment” becomes “will he call the meek to his judgment,” so guidance in judgment becomes a summons to it; “the expectation of the poor shall not perish for ever” becomes “the hopes of the poor are not vain,” and “My time fails me … in trying to imagine” becomes “My imagination refuses to picture.” †
† An intermediate translation may have made this change.
John Ruskin’s own wordsMy time fails me — my thoughts how much more — in trying to imagine what this sweet world will be, when the meek inherit it indeed, and the lowliness of every faithful handmaiden has been regarded of her Lord.
… the expectation of the poor shall not perish for ever.
Not by might, nor by power, but by His Spirit — the meek shall He guide in judgment, and the meek shall He teach His way.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter XCIII 'Invocation' (Christmas 1883); vol. IV of the George Allen edition, 1906, The letter's last paragraph, p. 438.
Changed. 'My time fails me, my thoughts how much more, in trying to imagine what this sweet world will be, when the meek inherit it indeed' becomes 'My imagination refuses to picture that blessed time when the meek inherit the earth' (Мое воображение отказывается рисовать то блаженное время, когда кроткие наследуют землю); the handmaiden clause (Luke 1:48) is left out. 'For the day will come' becomes 'But that day will inevitably come' (Но день этот неизбежно настанет), and 'the expectation of the poor shall not perish for ever' (Psalm 9:18) 'the hopes of the poor are not vain' (надежды бедных не тщетны). In the last sentence, which joins Zechariah 4:6 to Psalm 25:9, 'the meek shall He guide in judgment' becomes 'he will call the meek to his judgment' (призовет он кротких на суд свой): guiding in judgment is made a summons to judgment. The thought is not in Thoughts of Wise Men (1903); the Jubilee list of the Circle's sources names Nikiforov's «Избранные мысли» of Ruskin, part III (1904), not found online, so the changes may be the translator's. The OCR of the saved page reads '^vill' for 'will' in the sentence 'For the day will come', which is therefore not excerpted.
Translation note. “The meek shall inherit the earth” is Matthew 5:5. The last sentence draws on Zechariah 4:6 and Psalm 25:9, where the KJV has “Not by might, nor by power, but by my spirit” and “The meek will he guide in judgment: and the meek will he teach his way.”
5. Могущественные силы работают в мире. Никто не может остановить их. Признаки этого: новое понимание христианства, уважение к человеку, новое чувство братства и одинакового отношения всех людей к отцу всех. Мы видим это, мы чувствуем это. И перед этим падут все угнетения. Общество, молчаливо проникнутое этим духом, переменит свою вечную войну на мир. Могущество всё захватывающего и кажущегося непобедимым себялюбия уступит этой божественной силе. «На земле мир и в людях благоволение» не всегда будет только мечтою.
5. Mighty forces are at work in the world. No one can stop them. The signs of this: a new understanding of Christianity, respect for man, a new feeling of brotherhood and of the equal relation of all people to the Father of all. We see this, we feel this. And before this all oppressions will fall. Society, silently imbued with this spirit, will exchange its everlasting war for peace. The might of all-grasping self-love, which seems invincible, will give way to this divine force. “On earth peace, good will among men” will not always be only a dream.
From An Address Delivered at Lenox, on the Anniversary of Emancipation in the British West In… · shortened by Tolstoy .
Channing’s own wordsMighty powers are at work in the world. Who can stay them ?
A new comprehension of the Christian spirit — a new reverence for humanity, a new feeling of brotherhood, and of all men's relation to the common Father, — this is among the signs of our times.
We see it; do we not feel it ? Before this all oppressions are to fall. Society, silently pervaded by this, is to change its aspect of universal warfare for peace.
The power of selfishness, all-grasping and seemingly invincible, is to yield to this diviner energy. The song of angels, " On Earth Peace," will not always sound as fiction.
Source text: archive.orgTolstoy’s own version · На каждый деньМогущественные силы работают в мире. Никто не может остановить их.
Могущество всё захватывающего и кажущегося непобедимым себялюбия уступит этой естественной силе.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. An Address Delivered at Lenox, on the Anniversary of Emancipation in the British West Indies (1 August 1842), The Complete Works of William Ellery Channing (London: Christian Life Publishing Co., Routledge, 1884), p. 637, the closing paragraph.
Close, with one sentence left out and a few words changed. 'Who can stay them?' becomes 'No one can stop them' (Никто не может остановить их); Channing's next sentence, 'God's word has gone forth, and "it cannot return to him void"' (Isaiah 55:11), is left out. 'A new comprehension of the Christian spirit' becomes 'a new understanding of Christianity', 'a new reverence for humanity' 'respect for man', and 'this is among the signs of our times' is moved to the front as 'The signs of this:' (Признаки этого). 'Do we not feel it?' becomes 'we feel it'; 'universal warfare' becomes 'eternal war' (вечную войну). 'The song of angels, "On Earth Peace," will not always sound as fiction' becomes '"On earth peace, good will toward men" will not always be only a dream': the angels are left out and the verse (Luke 2:14) completed. In Channing these are the closing words of his address on the anniversary of emancipation in the British West Indies, after 'the great stain on our country', American slavery; Tolstoy's thought leaves out that occasion. In На каждый день (April 5) 'this divine force' (божественной силе) becomes 'this natural force' (естественной силе).
Как скоро идеал, более высокий, чем прежний, поставлен перед человечеством, все прежние идеалы меркнут, как звезды перед солнцем, и человек не может не признавать высшего идеала, как не может не видеть солнца.
As soon as an ideal higher than the former one is set before humanity, all former ideals grow dim, like stars before the sun, and people cannot help acknowledging the higher ideal, just as they cannot help seeing the sun.
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