Henry GeorgeГенри Джордж
30 passages and 1 weekly readingотрывков: 30, недельных чтений: 1
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
3. Устройство нашего мира таково, что тысяча людей, работая вместе, могут произвести во много раз больше, чем сколько могла бы произвести та же тысяча человек, работая порознь. Однако это не доказывает еще необходимости того, чтобы девятьсот девяносто девять человек делались рабами одного.
3. Our world is so ordered that a thousand people, working together, can produce many times more than the same thousand could produce working apart. This does not yet prove, however, that nine hundred and ninety-nine of them must become the slaves of one.
From Social Problems · close to the original (more).
Henry George’s own wordsTHE FUNCTIONS OF GOVERNMENT.
If in anything its results are evil, it is simply because of our bad social adjustments. The construction of this world in which we find ourselves is such that a thousand men working together can pro …
… duce many times more than the same thousand men working singly. But this does not make it necessary that the nine hundred and ninety-nine must be the virtual slaves of the one.
Source text: archive.orgThe same passage in the 1898 printing… duce many times more than the same thousand men working singly. But this does not make it necessary that the nine hundred and ninety-nine must be the virtual slaves of the one.
Source text: archive.orgJubilee vol. 39, editors' introduction, quoting this thought of the Circle with «в сущно…… девятьсот девяносто девять человек делались, в сущности, рабами одного …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Social Problems (New York, 1883), ch. XVII 'The Functions of Government', pp. 261-262, near the end of the chapter, after 'It is not in itself an evil'.
Close. 'The construction of this world in which we find ourselves' becomes 'the order of our world', and 'working singly' becomes 'working apart'. George's 'virtual slaves' is 'slaves' in the Jubilee text (Tolstoy's 1908 revision); the Jubilee vol. 39 introduction quotes the same line of the Circle with «в сущности» (in essence), which matches George's 'virtual', without saying which edition it quotes. George's words are printed here, 'virtual' included, with 'pro-duce' joined across the page break and footnote. The Jubilee list of sources names S. D. Nikolaev's Russian translation, «Общественные задачи» (Posrednik, 1906).
2. Мы должны с глубоким вниманием относиться к нашим общественным делам; мы должны быть готовы изменять наши мнения, отказываться от старых взглядов, усваивать новые. Мы должны бросать предрассудки и рассуждать с совершенно свободным умом. Моряк, который будет ставить одни и те же паруса, невзирая на перемены в ветре, никогда не достигнет своей гавани.
2. We must give deep attention to our public affairs; we must be ready to change our opinions, to give up old views, to take up new ones. We must cast off prejudices and reason with a perfectly free mind. A sailor who keeps setting the same sails regardless of changes in the wind will never reach his harbor.
From Social Problems · close to the original (more).
Henry George’s own wordsIf we would really make and continue this a government of the people, for the people and by the people, we must give to our politics earnest attention; …
… to give up old ideas and to accept new ones.
The sailor, who, no matter how the wind might change, should persist in keeping his vessel under the same sail and on the same tack, would never reach his haven.
Source text: archive.orgThe same passage in the 1898 printing… we must give to our politics earnest attention; we must be prepared to review our opinions, to give up old ideas and to accept new ones, …
We must abandon prejudice, and make our reckoning with free minds. The sailor, who, no matter how the wind might change, should persist in keeping his vessel under the same sail and on the same tack, would never reach his haven.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (New York, 1883), ch. II 'Political Dangers', pp. 34-35, the end of the chapter.
Close. Tolstoy begins mid-sentence, after 'If we would really make and continue this a government of the people, for the people and by the people'. George's 'politics' becomes 'our social affairs' (общественные дела), 'to review our opinions' becomes 'to change our opinions', and 'and on the same tack' is left out. George's words are printed here: 'to give up old ideas and to accept new ones.' from the 1883 printing, the rest from the 1898 printing, whose scans each misread a word or a stop.
3. Собственность на землю, подобно собственности на рабов, по самому существу своему отличается от собственности на предметы, созданные трудом.
Отнимите у человека или у народа деньги, товары, скот, и ваш грабеж окончится вместе с вашим уходом. Течение времени, конечно, не сделает вашего преступления делом хорошим, но оно уничтожит его последствия. Оно быстро уходит в даль прошлого вместе с людьми, которые участвовали в нем.
Но отнимите у народа землю, и ваш грабеж будет продолжаться вечно. Он будет новым грабежом для каждого нового ряда сменяющихся поколений, для каждого нового года, для каждого нового дня.
3. Property in land, like property in slaves, differs in its very essence from property in things produced by labor.
Take from a man or from a people their money, goods, and cattle, and your robbery will end with your departure. The passage of time will not, of course, make your crime a good deed, but it will destroy its consequences. The crime quickly recedes into the distant past, along with the people who took part in it.
But take from a people their land, and your robbery will go on forever. It will be a new robbery for each new generation in the succession, for each new year, for each new day.
From The Land Question: What It Involves, and How Alone It Can Be Settled · shortened by Tolstoy (more).
Henry George’s own wordsProperty in land, like property in slaves, is essentially different from property in things that are the result of labor. Rob a man or a people of money, or goods, or cattle, and, the robbery is finished there and then. The lapse of time does not, indeed, change wrong into right, but it …
… the effects of the deed. That is done ; it is over ; and, unless it be very soon righted, it glides away into the past, with the men who were parties to it, so swiftly that nothing save omniscience can trace its effects …
But rob a people of the land on which they must live, and the robbery is con …
… tinuous. It is a fresh robbery of every succeeding …
… eration — a new robbery every year and every day ; it is like the robbery which condemns to slavery the children of the slave.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question: What It Involves, and How Alone It Can Be Settled (1881), ch. VII 'The Great-Great-Grandson of Captain Kidd'; New York, Webster, 1893, ch. VII, pp. 41-42 (1893 printing).
Close in what it keeps. 'The robbery is finished there and then' becomes 'your robbery ends when you leave'; 'That is done; it is over; and, unless it be very soon righted, it glides away into the past, with the men who were parties to it, so swiftly that nothing save omniscience can trace its effects' is shortened to 'it quickly goes into the distant past with the people who took part in it'; Tolstoy leaves out 'and in attempting to right it we would be in danger of doing fresh wrong. The past is for ever beyond us. We can neither punish nor recompense the dead.' 'The robbery is continuous' becomes 'your robbery will go on forever', and he stops before 'it is like the robbery which condemns to slavery the children of the slave'. The Jubilee list of sources names S. D. Nikolaev's Russian translation, «Земельный вопрос» (Posrednik, 1908).
1. Страсти, возбуждаемые войной, международная ненависть, благоговение перед военной славой, жажда победы или мщения заглушают народную совесть, превращают взаимное расположение людей друг к другу в низменное, безрассудное себялюбие, называемое патриотизм, убивают любовь к свободе, доводят людей до подчинения угнетателям из-за дикого пожелания перерезать горло другим людям или из боязни, чтобы другие люди не перерезали горло им. Страсти, возбуждаемые войной, так извращают религиозное чувство людей, что признанные учители христианства благословляют, от имени Христа, принадлежности убийства и грабежа и возносят благодарения богу мира за победы, при которых земля покрывается горами искалеченных трупов и печаль наполняет сердца неповинных людей.
1. The passions roused by war, international hatred, reverence for military glory, and the thirst for victory or revenge stifle the people’s conscience, turn people’s goodwill toward one another into a base, senseless self-love called patriotism, kill the love of liberty, and bring people to submit to oppressors out of a savage wish to cut other people’s throats or out of fear that other people will cut theirs. The passions roused by war so pervert the religious feeling of people that the acknowledged teachers of Christianity bless, in the name of Christ, the instruments of murder and plunder, and offer up thanks to the God of peace for victories in which the earth is covered with mountains of mutilated corpses and grief fills the hearts of innocent people.
From Social Problems · reworded by Tolstoy (more).
What changed“Professed followers of Christ” become “the acknowledged teachers of Christianity,” “the standards” become “the instruments,” “the Prince of Peace” becomes “the God of peace,” and “the best social instincts” become “people’s goodwill toward one another.” †
† An intermediate translation may have made this change.
Henry George’s own words… the national hatreds, the worship of military glory, the thirst for victory or revenge, dull public conscience, pervert the best social instincts into that low, unreasoning extension of selfishness miscalled patriotism; …
… lead men to submit to tyranny and usurpation from the savage thirst for cutting the throats of other people, or the fear of having their own throats cut.
They so pervert religious perceptions that professed followers of Christ bless in his name the standards of murder and rapine, and thanks are given to the Prince of Peace for victories that pile …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XVI 'Public Debts and Indirect Taxation', Ch. XVI, after the costs of war made possible by public debts.
Close in order and most words, with changes in sense in the second sentence: 'professed followers of Christ' become 'the recognized teachers of Christianity' (признанные учители христианства); 'the standards' become 'the implements'; 'the Prince of Peace' becomes 'the God of peace'; 'make hearth-stones desolate' becomes 'grief fills the hearts of innocent people'. In the first, 'the best social instincts' become 'people's goodwill toward one another'. The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906); whether the changes are his or Tolstoy's is not known. No printable.
4. «Разделяй и царствуй» — в этом главная хитрость всех угнетателей. Только возбуждая племенную вражду, международную ненависть и местные предрассудки, только восстановляя одни народы против других, могут устраиваться и поддерживаться аристократия и самовластие. Поэтому, кто хочет освободить людей, должен поднять их выше ненавистнических чувств, иначе он не достигнет цели.
4. “Divide and rule” — this is the chief trick of all oppressors. Only by stirring up tribal enmity, international hatred, and local prejudices, only by setting some nations against others, can aristocracy and despotism establish and maintain themselves. Therefore whoever wants to free people must raise them above feelings of hatred; otherwise he will not reach his goal.
From The Land Question · reworded by Tolstoy (more).
What changedLiberators who “must rise above such feelings” themselves become ones who must raise the people “above feelings of hatred”; “the golden maxim” becomes “the chief trick.”
Henry George’s own words" Divide and conquer " is the golden maxim of the oppressors of mankind.
It is by arousing race antipathies and exciting national animosities, by appealing to local prejudices and setting people against people, that aristocracies and despotisms have been founded and maintained.
They who would free men must rise above such feelings if they would be successful.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question (1881), ch. X 'Appeals to Animosity', Ch. X, on denunciation of the English at Land League meetings.
Changed in the last sentence: George's liberators 'must rise above such feelings' themselves; in Tolstoy they 'must raise them [the people] above hateful feelings' (должен поднять их выше ненавистнических чувств). 'the golden maxim' becomes 'the chief trick'; 'Divide and conquer' becomes the Russian proverb «Разделяй и царствуй». No printable.
4. В почве и солнечном свете, в растительном и животном царствах, в рудных месторождениях и силах природы, которыми мы только еще начинаем пользоваться, заключаются неисчерпаемые богатства, из которых люди, руководимые разумом, могли бы удовлетворять все свои материальные потребности. В природе нет причин для бедности — даже для бедности горбатого или дряхлого. Ибо человек по природе своей — общественное животное, и если бы не было оскотинивающего влияния хронической нищеты, то семейная любовь и общественное сострадание доставляли бы всё необходимое для тех, которые сами не в силах содержать себя.
4. In the soil and in sunlight, in the vegetable and animal kingdoms, in mineral deposits and in the forces of nature, which we are only now beginning to use, lie inexhaustible riches from which people guided by reason could satisfy all their material needs. In nature there is no cause for poverty — not even for the poverty of the hunchbacked or the decrepit. For man is by his nature a social animal, and were it not for the brutalizing influence of chronic destitution, family love and social compassion would provide all that is needed for those who are not able to support themselves.
From Social Problems · close to the original (more).
Henry George’s own wordsIn soil and sunshine, in vegetable and animal life, in veins of minerals, and in pulsing forces which we are only beginning to use, are capabilities which we cannot exhaust — materials and powers from which human effort, guided by intelligence, may gratify every material want of every human creature.
There is in nature no reason for poverty — not even for the poverty of the crippled or the decrepit.
For man is by nature a social animal, and the family affections and the social sympathies would, where chronic poverty did not distort and embrute, amply provide for those who could not provide for themselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. VIII 'That We All Might Be Rich', Ch. VIII, after the transatlantic steamer's provisions.
A close translation, sentence by sentence. 'pulsing forces' becomes 'forces of nature'; 'capabilities which we cannot exhaust — materials and powers' becomes 'inexhaustible riches'; 'the crippled' becomes 'the hunchbacked'. The 1886 printing (Henry George, New York) is saved beside the 1898 and 1901 scans, which misread 'for' in the second sentence.
5. Для улучшения общей жизни необходимо, чтобы в управление общественными делами вкладывалось всё более и более разума и любви не только со стороны некоторых лиц, а со стороны всего общества. Мы не можем благоразумно предоставить наши общественные дела государственным людям. Народ сам должен думать, ибо только он может действовать.
5. For the common life to be bettered, it is necessary that more and more reason and love be put into the management of public affairs, not by certain persons only, but by society as a whole. We cannot prudently leave our public affairs to statesmen. The people must think for themselves, for they alone can act.
From Social Problems · reworded by Tolstoy (more).
What changed“More and more intelligence” becomes “more and more reason and love,” “the progress of civilization” becomes the bettering of “the common life,” and “politics to politicians, or political economy to college professors” becomes “our public affairs to statesmen.”
Henry George’s own wordsThe progress of civilization requires that more and more intelligence be devoted to social affairs, and this not the intelligence of the few, but that of the many.
We cannot safely leave politics to politicians, or political economy to college professors.
The people themselves must think, because the people alone can act.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, after the Brooklyn Bridge.
Tolstoy adds love: George's 'more and more intelligence' becomes 'more and more reason and love' (разума и любви). 'The progress of civilization' becomes 'the improvement of the common life'; 'politics to politicians, or political economy to college professors' becomes 'our social affairs to statesmen'. The last sentence is close. No printable.
6. Сколь устойчивой ни казалась бы нам наша цивилизация, а в ней развиваются уже разрушительные силы. Не в пустынях и лесах, а в городских трущобах и на шоссейных дорогах воспитываются те варвары, которые сделают с нашей цивилизацией то же, что сделали гунны и вандалы с древней.
6. However stable our civilization may seem to us, destructive forces are already developing within it. Not in deserts and forests, but in city slums and on the highroads, are being reared the barbarians who will do to our civilization what the Huns and Vandals did to the ancient one.
From Social Problems · close to the original (more).
Henry George’s own wordsStrong as it may seem, our civilization is evolving destructive forces. Not desert and forest, but city slums and country roadsides are nursing the barbarians who may be to the new what Hun and Vandal were to the old.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, on the great cities.
Close. Tolstoy adds 'already' and makes George's 'may be' certain: the barbarians 'will do to our civilization' what the Huns and Vandals did. The reviewer may prefer Tolstoy's version because of that change.
2. «Ищите прежде всего царства божия и правды его, и всё остальное приложится вам». Первый шаг к естественному и здоровому устройству общества всегда в обеспечении за всеми людьми их естественных, равных и неотчуждаемых прав на материальный мир. Достигнуть этого не значит сделать всё необходимое, но значит сделать всё остальное более легким. И пока это не будет достигнуто, ничто другое не принесет никакой пользы.
2. “Seek first of all the kingdom of God and his righteousness, and all the rest will be added to you.” The first step toward a natural and healthy order of society always lies in securing to all people their natural, equal, and inalienable rights to the material world. To achieve this does not mean doing everything necessary, but it does mean making all the rest easier. And until this is achieved, nothing else will be of any use.
From Social Problems · close to the original (more).
Henry George’s own words"Seek first the kingdom of God and his righteousness [right or just doing] and all these things shall be added unto you."
The first step toward a natural and healthy organization of society is to secure to all men their natural, equal and inalienable rights in the material universe.
To do this is not to do everything that may be necessary; but it is to make all else easier. And unless we do this nothing else will avail.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XVII 'The Functions of Government', End of ch. XVII, p. 262 of the 1886 printing.
A close translation, sentence by sentence. Tolstoy leaves out George's gloss '[right or just doing]', gives 'all these things' as 'all the rest' (всё остальное; the Synodal Matthew 6:33 has «это всё»), and adds 'always' (Первый шаг … всегда в обеспечении). The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906). The saved text is the New York printing of 1886.
Translation note. Matthew 6:33; the KJV has “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” The Russian «всё остальное», “all the rest”, returns two sentences on.
2. Христианское откровение было учением о равенстве людей, о том, что бог есть отец, а люди — братья. Оно ударяло в самый корень того ужасного насилия, которое душило цивилизованный мир; оно разбивало цепи рабов и уничтожало ту великую неправду, которая давала возможность кучке людей роскошествовать на счет массы и лишало рабочих людей произведений их труда. Вот почему преследовалось первое христианство, и вот почему, когда стало ясно, что его нельзя уничтожить, правящие классы приняли его и извратили. Оно перестало в своем торжестве быть истинным христианством первых времен и сделалось служителем богатых людей.
2. The Christian revelation was a teaching about the equality of men, about God being the Father and men being brothers. It struck at the very root of the terrible violence that was stifling the civilized world; it broke the chains of the slaves and destroyed the great injustice that enabled a handful of people to live in luxury at the expense of the masses and deprived working people of the products of their labor. That is why early Christianity was persecuted, and that is why, when it became clear that it could not be destroyed, the ruling classes accepted it and perverted it. In its triumph it ceased to be the true Christianity of the earliest times and became the servant of the rich.
From Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889 · reworded by Tolstoy (more).
What changedA Christianity that, “to a very great extent,” was “the servitor of the privileged classes” becomes, without the qualification, “the servant of the rich”; “the privileged classes” become “the ruling classes,” and “a class” that revels on the proceeds of labor becomes “a handful of people” living in luxury “at the expense of the masses.”
After Henry George’s own wordsThe Christian revelation was the doctrine of human equality, of the fatherhood of God, of the brotherhood of man.
It struck at the very basis of that monstrous tyranny that then oppressed the civilised world; it struck at the fetters of the captive, at the bonds of the slave, at that monstrous injustice which allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily.
That is the reason why early Christianity was persecuted. And when they could no longer hold it down, then the privileged classes adopted and perverted the new faith, and it became, in its very triumph, not the pure Christianity of the early days, but a Christianity that, to a very great extent, was the servitor of the privileged classes.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889, Our Land and Land Policy, Speeches, Lectures and Miscellaneous Writings (New York, 1901), pp. 290–291.
Signed 'after Henry George': close in order and in most words, with changes in the middle and at the end. 'it struck at the fetters of the captive, at the bonds of the slave' becomes 'it broke the chains of the slaves' (разбивало цепи рабов); 'allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily' becomes 'allowed a handful of people to live in luxury at the expense of the mass and deprived working people of the products of their labour'; 'when they could no longer hold it down' becomes 'when it became clear that it could not be destroyed'; 'the privileged classes' become 'the ruling classes' (правящие классы); and 'a Christianity that, to a very great extent, was the servitor of the privileged classes' becomes 'the servant of rich people' (служителем богатых людей), without George's 'to a very great extent'. 'that monstrous tyranny' is 'that terrible violence' (того ужасного насилия). Tolstoy adds 'and that is why' before the adoption, making it a second reason. The Jubilee list names S. D. Nikolaev's Russian of George's «Избранные речи и статьи» (Posrednik, 1905); whether it holds this sermon was not checked. No printable.
Translation note. «Лишало», “deprived”, is printed in the neuter, which would make the revelation its subject; the English reads «лишала», with «неправду», the injustice, as the sense requires.
2. Бросить человека посреди Атлантического океана, сказав ему, что он волен идти на берег, было бы не большим издевательством над ним, чем помещение его на земле, сплошь захваченной в частную собственность, сказав ему при этом, что он — свободный человек, волен работать на себя и пользоваться своим заработком.
2. To throw a man into the middle of the Atlantic Ocean, telling him that he is free to go ashore, would be no greater mockery of him than to place him on land wholly seized as private property, telling him at the same time that he is a free man, free to work for himself and to enjoy his earnings.
From Social Problems · close to the original (more).
Henry George’s own wordsTo drop a man in the middle of the Atlantic Ocean and tell him he is at liberty to walk ashore, would not be more bitter irony than to place a man where all the land is appropriated as the property of other people and to tell him that he is a free man, at liberty to work for himself and to enjoy his own earnings.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. X 'The Rights of Man', Ch. X, on the English labourer declared a free man, p. 139 of the 1886 printing.
A close translation of one sentence. 'bitter irony' becomes 'mockery' (издевательством над ним); 'appropriated as the property of other people' becomes 'seized entirely as private property' (сплошь захваченной в частную собственность). The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906). The saved text is the New York printing of 1886.
4. Поместите сто человек на острове, из которого нет выхода, и сделаете ли вы одного из этих людей полным властелином над остальными 99, или полным властелином земли всего острова, не будет никакой разницы.
4. Place one hundred men on an island from which there is no escape, and whether you make one of these men the absolute owner of the other ninety-nine, or the absolute owner of the soil of the island, will make no difference.
From Progress and Poverty · close to the original (more).
Tolstoy’s version, in EnglishPlace a hundred men on an island from which there is no way out, and whether you make one of these men the absolute master of the other 99 or the absolute master of the land of the whole island, there will be no difference at all.
Henry George’s own wordsPlace one hundred men on an island from which there is no escape, and whether you make one of these men the absolute owner of the other ninety-nine, or the absolute owner of the soil of the island, will make no difference either to him or to them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Progress and Poverty (1879), Book VII, ch. II 'The Enslavement of Laborers the Ultimate Result of Private Property in Land', Book VII, ch. II, after the law of rent restated.
A close translation. Tolstoy stops at 'will make no difference', leaving out 'either to him or to them'; 'absolute owner' is 'full master' (полным властелином) both times. The Jubilee list names S. D. Nikolaev's Russian, «Прогресс и бедность».
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.
2. Так как человек может жить лишь от земли и на земле, то, сделав землю, на которой он должен существовать, собственностью другого, мы столь же полно поработим его, как сделав собственностью другого его плоть и кровь. И в конце концов, на известной степени общественного развития, рабство, вытекающее из захвата земли, в силу того, что отношения между хозяином и рабом бывают при нем менее прямыми и явными, становится более жестоким и более развращающим, чем рабство, делающее собственностью тела людей.
2. Since man can live only from the land and on the land, by making the land on which he must exist the property of another we shall enslave him as completely as by making his flesh and blood the property of another. And in the end, at a certain stage of social development, the slavery that follows from the seizure of land, because under it the relations between master and slave tend to be less direct and evident, becomes crueler and more corrupting than the slavery that makes men’s bodies property.
From Property in Land: A Passage-at-Arms between the Duke of Argyll and Henry George · close to the original (more).
Henry George’s own wordsSince it is from land and on land that man must live, if he is to live at all, a human being is as completely enslaved when the land on which he must live is made the property of another as when his own flesh and blood are made the property of that other.
And at least, after a certain point in social development is reached, the slavery that results from depriving men of all legal right to land is, for the very reason that the relation between master and slave is not so direct and obvious, more cruel and more demoralizing than that which makes property of their bodies.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Property in Land: A Passage-at-Arms between the Duke of Argyll and Henry George (1884), George's 'The Reduction to Iniquity', 'The Reduction to Iniquity' (The Nineteenth Century, July 1884), p. 70 of the New York printing of 1893, on the Duke's views of negro slavery and of property in land.
A close translation of two sentences. Tolstoy turns George's passive into 'we': 'a human being is as completely enslaved when the land on which he must live is made the property of another' becomes 'by making the land on which he must live the property of another we enslave him as fully' (мы столь же полно поработим его). 'If he is to live at all' is folded into 'only' (может жить лишь от земли и на земле). 'And at least' is read as 'and at last' (И в конце концов), and 'the slavery that results from depriving men of all legal right to land' becomes 'the slavery that comes from the seizure of land' (рабство, вытекающее из захвата земли). The Jubilee list names six of George's books in S. D. Nikolaev's Russian, among them «Земельный вопрос» (1908); they were not consulted. George's two sentences are printed here; the reviewer may keep Tolstoy's version because of 'at last' and 'the seizure of land'.
5. Бродяга есть необходимое дополнение к миллионеру.
5. The tramp is the necessary complement of the millionaire.
From Social Problems · close to the original (more).
Henry George’s own wordsThe tramp is the complement of the millionaire.
Consider this terrible phenomenon, the tramp — an appearance more menacing to the republic than that of hostile armies and fleets bent on destruction.
Source text: archive.orgTolstoy’s own version · Путь жизниБродяга — необходимое дополнение к миллионеру.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XIII 'Unemployed Labor', Opening paragraph of ch. XIII, p. 179 of the New York printing of 1886.
Close. Tolstoy adds 'necessary' (необходимое дополнение, 'the necessary complement'). The sentence closes the chapter's opening paragraph, after 'from the same cause spring poverty and pauperism'. Tolstoy reprinted it in The Path of Life. The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906). George's sentence is printed here.
2. В своих рассуждениях о благе трудящихся представители власти впадают в тон снисходительного покровительства. Людей, сознающих истинное достоинство труда, этот тон оскорбляет более, чем могло бы их оскорбить открыто выраженное презрение. Во всех изъявлениях их сочувствия слышится признание, что нищета есть естественное состояние трудящихся, в которое они должны впадать всюду, где им благосклонно не покровительствуют. Никто и вида не показывает, чтобы землевладельцы или капиталисты нуждались в покровительстве. Они, говорят нам, могут сами позаботиться о себе; лишь бедным рабочим надо покровительствовать.
2. In their discourses on the good of the working people, those in authority fall into a tone of condescending patronage. People who are conscious of the true dignity of labor are offended by this tone more than they could be offended by openly expressed contempt. In all their expressions of sympathy one hears the admission that poverty is the natural condition of the working people, into which they must sink wherever they are not graciously patronized. No one gives the least sign of thinking that landowners or capitalists need patronage. They, we are told, can take care of themselves; it is only the poor workers who must be patronized.
From Protection or Free Trade · reworded by Tolstoy (more).
What changedGeorge’s “protectionist professions of concern for labor” become the discourses of “those in authority” on the good of the working people, so the tone of patronage is laid on those who govern; “it is always assumed” becomes “we are told.”
Henry George’s own wordsThere runs through protectionist professions of concern for labor a tone of condescending patronage more insulting to men who feel the true dignity of labor than frankly expressed contempt could be — an assumption that pauperism is the natural condition of labor, to which it must everywhere fall unless benevolently protected.
It is never intimated that the land-owner or the capitalist needs protection.
They, it is always assumed, can take care of themselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), the paragraph after the one on the 'protection' of the masses.
Changed in whom it speaks of. George's 'protectionist professions of concern for labor' become the reasonings of 'the representatives of power' about the welfare of the workers (В своих рассуждениях о благе трудящихся представители власти), so the tone of patronage is laid on those who govern. Otherwise close: the tone of condescending patronage, more insulting to those who feel the true dignity of labour than open contempt; pauperism taken for the natural condition of labour unless 'benevolently protected'; no one supposes that landowners or capitalists need protection; only the poor workingman must be protected. 'It is always assumed' becomes 'we are told' (говорят нам). In the Circle this paragraph comes first and George's paragraph before it second (4-16.3). The Jubilee list names S. D. Nikolaev's Russian, «Покровительство отечественной промышленности или свобода торговли?» (Posrednik, 1904). No printable.
Translation note. «Покровительство» means both “patronage” and “protection”, and the English follows Henry George: “patronage” here, as in his own words, and “protection” in entry 3.
3. Покровительство массам во все времена было предлогом к насилию — оправданием монархии, аристократии и преимуществ разного рода. Но есть ли хоть один пример в истории мира, когда, при монархическом ли, при республиканском ли правлении, покровительство рабочим массам не означало бы их угнетения? Покровительство, какое оказывали трудящимся люди, державшие в своих руках законодательную власть, в лучших случаях было лишь покровительством, какое человек оказывает скотине. Он покровительствует ей, чтобы пользоваться затем ее силой и мясом.
3. The protection of the masses has in all ages been a pretext for violence — the justification of monarchy, of aristocracy, and of privileges of every kind. But is there a single example in the history of the world when, whether under monarchical or under republican government, the protection of the working masses has not meant their oppression? The protection extended to the working people by those who held the lawmaking power in their hands has at best been only the protection that a man extends to cattle. He protects them so as to make use of their strength and their flesh afterward.
From Protection or Free Trade · reworded by Tolstoy (more).
What changed“The pretense of tyranny” becomes “a pretext for violence,” and George’s examples, slavery and British rule in Ireland, are left out.
Henry George’s own wordsThe protection of the masses has in all times been the pretense of tyranny — the plea of monarchy, of aristocracy, of special privilege of every kind.
But, whether under a monarchy or under a republic, is there an instance in the history of the world in which the " protection " of the laboring masses has not meant their oppression ?
The protection that those who have got the law-making power into their hands have given to labor, has at best always been the protection that man gives to cattle — he protects them that he may use and eat them.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), on the word 'protection'.
Shortened, with one word changed in sense. George's 'the pretense of tyranny' becomes 'a pretext for violence' (предлогом к насилию). Tolstoy leaves out George's two examples: the slave owners who 'justified slavery as protecting the slaves', and British misrule in Ireland, 'upheld on the ground that it is for the protection of the Irish'. 'He protects them that he may use and eat them' becomes 'He protects it in order then to use its strength and its meat' (силой и мясом). The rest is close. In the Circle this paragraph follows George's next one (4-16.2). No printable.
1. Сущность рабства заключается в предоставлении одному человеку власти брать труд другого, не вознаграждая его. Частная собственность на землю предоставляет эту власть в такой же мере, как и право собственности на раба. Рабовладелец должен оставлять своему рабу из добываемого его трудом столько, сколько тому требуется для жизни. И разве более этого получает огромная масса рабочих в так называемых свободных странах.
1. The essence of slavery is in empowering one man to obtain the labor of another without recompense. Private property in land does this as fully as chattel slavery. The slave owner must leave to the slave enough of his earnings to enable him to live. Are there not in so called free countries great bodies of workingmen who get no more?
From The Condition of Labor: An Open Letter to Pope Leo XIII · close to the original (more).
Tolstoy’s version, in EnglishThe essence of slavery lies in giving one man the power to take the labor of another without recompensing him. Private property in land gives this power to the same degree as the right of property in a slave. The slaveholder must leave his slave, out of what is gained by the slave’s labor, as much as the slave needs to live. And surely the vast mass of workers in the so-called free countries receives no more than this.
Henry George’s own wordsThe essence of slavery is in empowering one man to obtain the labor of another without recompense.
Private property in land does this as fully as chattel slavery.
The slave owner must leave to the slave enough of his earnings to enable him to live.
Are there not in so called free countries great bodies of workingmen who get no more ?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Condition of Labor: An Open Letter to Pope Leo XIII (1891), p. 29 (New York: United States Book Company, 1891), the paragraph comparing private property in land with property in slaves.
Close, sentence by sentence. 'In empowering one man to obtain the labor of another without recompense' becomes 'in giving one man the power to take the labor of another without rewarding him'; 'as fully as chattel slavery' becomes 'to the same degree as the right of property in a slave'; 'enough of his earnings to enable him to live' becomes 'as much of what his labor produces as he needs for life'; 'great bodies of workingmen' becomes 'the huge mass of workers' (огромная масса рабочих), and George's question stays a question. Tolstoy stops before George's next question, on the farm laborers of Italy and England. The Jubilee list of the Circle's sources names S. D. Nikolaev's Russian translations of George; which of them holds this letter was not checked. The day's land thoughts (George, Marmontel, Emerson, Grant Allen, and Ruskin) may have come together from Ernest Crosby's The Earth for All Calendar, also on the list and not found on archive.org. George's four sentences are printed here.
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.
3. «Нищих вы всегда имеете с собой». Никакие слова писания не перетолковывались с такими дьявольскими целями, как именно эти слова. Если, несмотря на все наши успехи, мы до сего времени еще имеем у себя нищих людей, которые не по своей вине не могут встать в здоровые и нормальные жизненные условия, то совершается это по нашей вине и к нашему стыду. Всякий, кто посмотрит вокруг себя, увидит, что только неправда, отнимающая естественные удобства у трудящихся и лишающая их плодов их трудов, что только она мешает нам всем быть богатыми.
3. “The poor you always have with you.” No words of Scripture have been twisted to such devilish ends as these very words. If, in spite of all our successes, we still have among us to this day poor people who, through no fault of their own, cannot rise into healthy and normal conditions of life, then this happens through our fault and to our shame. Anyone who looks around him will see that it is injustice alone — which takes natural advantages away from those who labor and deprives them of the fruits of their labors — that prevents us all from being rich.
From Social Problems · shortened by Tolstoy (more).
Henry George’s own words"The poor ye have always with you." If ever a scripture has been wrested to the devil's service, this is that scripture.
That in spite of all our great advances we have yet with us the poor, those who, without fault of their own, cannot get healthful and wholesome conditions of life, is our fault and our shame.
Who that looks about him can fail to see that it is only the injustice that denies natural opportunities to labor, and robs the producer of the fruits of his toil, that prevents us all from being rich.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. VIII, That We All Might Be Rich, pp. 112–113 (New York: Doubleday & McClure, 1898).
Shortened, the sentences kept close. Tolstoy takes George's first two sentences and his last two, and leaves out the passage between: how the words have been turned to make poverty God's decree, the coming of the Kingdom, and a rich Christian's thanks to Providence for cheap labor. 'If ever a scripture has been wrested to the devil's service, this is that scripture' becomes 'No words of scripture have been reinterpreted to such devilish ends as precisely these words'; 'healthful and wholesome conditions of life' becomes 'healthy and normal conditions of life'; 'natural opportunities' becomes 'natural conveniences' (естественные удобства); and 'the producer' becomes 'the working people' (трудящихся). The emphasis on 'our' (по _нашей_ вине и к _нашему_ стыду) is Tolstoy's. The Jubilee list names S. D. Nikolaev's Russian of Social Problems (Posrednik, 1906). No printable, for the cut.
2. Против окна, у которого я пишу, огромный бык привязан за кольцо, продетое сквозь ноздри. Пощипывая траву, он обмотал свою веревку вокруг столба и, как узник, стоит теперь, томимый голодом в виду роскошной травы, лишенный возможности даже вскинуть голову, чтобы отогнать мух, которые кусают его плечи. Он много раз делал тщетные усилия, чтобы освободиться, но всякий раз, жалобно промычав, затихал, чтобы молча страдать.
Этот бык, обладающий мощной силой, но не имеющий достаточного соображения, чтобы понять, как ему можно освободиться, страдающий от голода посреди изобилия и делающийся беспомощной жертвой слабейших созданий, — представляется мне как бы эмблемой рабочих классов.
Во всех странах люди, трудом которых создается изобилие богатства, бьются в бедности. В то время, как прогрессирующая цивилизация расширяет горизонт мысли и пробуждает новые желания, эти люди опускаются, ради удовлетворения своих животных потребностей, до уровня скотского существования. Сознавая всю горечь неправды, чувствуя в тайниках души, что они созданы совсем не для такой несчастной жизни, — люди эти тоже по временам борются и протестуют. Но до тех пор, пока они не научатся связывать следствие с причиной; до тех пор, пока они не поймут, каким образом они спутаны и как они могут освободиться, — до тех пор их усилия и протесты будут столь же тщетными, как усилия и жалобные мычания запутавшегося быка, — будут даже более тщетными. Я выйду из комнаты и отгоню быка, направляя его так, чтобы развернулась веревка, тогда как людей никто не направит к свободе. До тех пор, пока они не станут пользоваться разумом, которым они одарены, никто не поможет им, никто не сделает их свободными.
Истинная власть, при всевозможных видах правления, в действительности всегда находится в руках массы. И в действительности совсем не короли или аристократы, совсем не землевладельцы или капиталисты порабощают повсюду народ. Его порабощает его невежество.
2. Opposite the window at which I am writing, a huge bull is tethered by a ring passed through his nostrils. While cropping the grass he has wound his rope around a post, and now he stands like a prisoner, tormented by hunger in sight of rich grass, deprived even of the chance to toss his head to drive off the flies that bite his shoulders. Many times he has made vain efforts to free himself, but each time, after a plaintive bellow, he has fallen quiet, to suffer in silence.
This bull, possessed of mighty strength but lacking the sense to understand how he might free himself, suffering hunger in the midst of plenty and becoming the helpless victim of the feeblest creatures, seems to me a kind of emblem of the working classes.
In all countries the people whose labor creates an abundance of wealth struggle in poverty. While advancing civilization widens the horizon of thought and awakens new desires, these people sink, for the sake of satisfying their animal needs, to the level of a brute existence. Conscious of all the bitterness of the wrong, feeling in the depths of their souls that they were not made at all for so wretched a life, these people too at times fight and protest. But until they learn to connect effect with cause; until they understand how they are entangled and how they can free themselves — until then their efforts and protests will be as vain as the efforts and plaintive bellowing of the entangled bull — will be even more vain. I will go out of the room and drive the bull back, guiding him so that the rope unwinds, whereas no one will guide people to freedom. Until they begin to use the reason with which they are endowed, no one will help them, no one will make them free.
True power, under every possible form of government, is in reality always in the hands of the masses. And in reality it is not at all kings or aristocrats, not at all landowners or capitalists, who everywhere enslave the people. What enslaves them is their ignorance.
From Protection or Free Trade · reworded by Tolstoy (more).
What changed“But who shall drive men into freedom?” becomes a statement, “no one will guide people to freedom,” and “For them there is no special providence” becomes “no one will help them, no one will make them free.”
Henry George’s own wordsNear the window by which I write, a great bull is tethered by a ring in his nose.
This bull, a very type of massive strength, who, because he has not wit enough to see how he might be free, suffers want in sight of plenty, and is helplessly preyed upou by weaker creatures, seems to me no unfit emblem of the working masses.
I shall go out and drive the bull in the way that will untwist his rope. But who shall drive men into freedom? Till they use the reason with which they have been gifted, nothing can avail. For them there is no special providence.
Under all forms of government the ultimate power lies with the masses. It is not kings nor aristocracies, nor land-owners nor capitalists, that anywhere really enslave the people. It is their own ignorance.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. I, Introductory, The opening of the book, pp. 1–2 (New York: Sterling Publishing Co., 1897).
The opening of the book, kept whole up to 'It is their own ignorance', and close in most of it; Tolstoy breaks it into four paragraphs. The changes: 'Near the window' becomes 'Opposite the window'; 'tantalized by rich grass he cannot reach' becomes 'tormented by hunger in sight of luxuriant grass'; the flies 'that cluster on his shoulders' become flies 'that bite his shoulders'; 'Now and again he struggles vainly, and then, after pitiful bellowings, relapses into silent misery' becomes 'Many times he has made vain efforts to free himself, but each time, after lowing piteously, he fell quiet to suffer in silence'; 'But who shall drive men into freedom?' becomes a statement, 'whereas no one will direct men to freedom'; and 'nothing can avail. For them there is no special providence' becomes 'no one will help them, no one will make them free' (никто не поможет им, никто не сделает их свободными), so that providence is gone. 'The ultimate power' is 'true power' (Истинная власть). The Jubilee list names S. D. Nikolaev's Russian of the book (Posrednik, 1904), which Tolstoy may have used; it was not found online. 'upou' in the excerpt is the scan's reading of 'upon'. No printable, for the changes.
2. Все наши благотворительные учреждения, все наши карательные законы, все наши ограничения и запрещения, которыми мы стараемся предупредить и пресечь преступления — что такое они, в лучшем случае, как не выдумки дурака, который, взвалив весь груз в корзинку с одной стороны осла, решил помочь несчастному животному, навалив столько же камней в корзинку с другой его стороны?
2. All our charitable institutions, all our penal laws, all our restrictions and prohibitions by which we try to prevent and suppress crime — what are they, at best, but the contrivances of a fool who, having loaded the whole burden into the basket on one side of a donkey, decided to help the unfortunate animal by piling as many stones into the basket on its other side?
From Social Problems · shortened by Tolstoy (more).
Henry George’s own wordsHalf-way measures, mere ameliorations and secondary reforms, can at any time accomplish little, and can in the long run avail nothing.
Our charities, our penal laws, our restrictions and prohibitions, by which, with so little avail, we endeavor to assuage poverty and check crime, what are they, at the very best, but the device of the clown who, having put the whole burden of his ass into one pannier, sought to enable the poor animal to walk straight by loading up the other pannier with stones.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. IX 'First Principles', the chapter's first paragraph; New York: Doubleday, 1898 printing.
Close, shortened inside. 'By which, with so little avail, we endeavor to assuage poverty and check crime' becomes 'by which we try to prevent and suppress crimes' (которыми мы стараемся предупредить и пресечь преступления): 'with so little avail' and 'assuage poverty' are left out, so the charities too are made to serve against crime. 'Our charities' becomes 'all our charitable institutions', with 'all' before each of the three; 'the clown' becomes 'the fool' (дурака); 'sought to enable the poor animal to walk straight by loading up the other pannier with stones' becomes 'decided to help the unhappy animal by loading as many stones into the basket on its other side' (решил помочь несчастному животному, навалив столько же камней), without 'to walk straight'. The Jubilee list of the Circle's sources names S. D. Nikolaev's Russian of Social Problems («Общественные задачи», Posrednik, 1906); it was not looked for. No printable.
3. Отвратительная бедность, кишащая в самых центрах нашей цивилизации, преступления, развращенность и хищничество, порождаемые ею, являются следствием наших законов о земле, не желающих знать простого закона справедливости, настолько простого и ясного, что его признают даже наиболее грубые из дикарей. То, что по самой природе своей является нашим правом от рождения, сделано исключительной собственностью некоторых лиц, и то, что в силу естественного закона должно бы быть общим фондом, из которого покрывались бы все наши общественные нужды, мы отдаем немногим людям с тем, чтобы они господствовали над своими собратиями. И вот одни обжираются, в то время как другие голодают, и средств расточается более, чем сколько нужно бы их было, чтобы содержать всех в роскоши.
3. The loathsome poverty that swarms in the very centers of our civilization, and the crimes, the depravity, and the rapacity it breeds, are the consequence of our land laws, which refuse to acknowledge the simple law of justice, a law so simple and clear that even the rudest of savages recognize it. What by its very nature is our birthright has been made the exclusive property of certain persons, and what by natural law ought to be a common fund, from which all our public needs would be met, we hand over to a few people so that they may rule over their fellow men. And so some gorge themselves while others starve, and more means are squandered than would be needed to keep everyone in luxury.
From The Land Question: What It Involves, and How Alone It Can Be Settled · close to the original (more).
Henry George’s own wordsThe squalid poverty that festers in the heart of our civilization, the vice and crime and degradation and ravening greed that flow from it, are the results of a treatment of land that ignores the simple law of justice, …
SO clear and plain that it is universally recognized by the veriest savages.
What is by nature the common birthright of all, we have made the exclusive property of individuals ; what is by natural law the common fund, from which common wants should be met, we give to a few that they may lord it over their fellows.
And so some are gorged while some go hungry, and more is wasted than would suffice to keep all in luxury.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question: What It Involves, and How Alone It Can Be Settled (1881), ch. XIV 'The Civilization That Is Possible', pp. 65–66 (New York: C. L. Webster), after the common fund that rent 'affords'.
A close translation, clause by clause, with small changes. 'In the heart of our civilization' becomes 'in the very centres' (в самых центрах); George's four evils, 'the vice and crime and degradation and ravening greed', become three, 'crimes, depravity and rapacity' (преступления, развращенность и хищничество); 'a treatment of land that ignores the simple law of justice' becomes 'our laws on land, which do not wish to know the simple law of justice' (наших законов о земле, не желающих знать простого закона справедливости); 'universally recognized by the veriest savages' becomes 'recognized even by the crudest of savages'; 'the common birthright of all' becomes 'our birthright', and 'individuals' 'certain persons'. 'Some are gorged while some go hungry' is kept (одни обжираются, в то время как другие голодают). The Jubilee list names S. D. Nikolaev's Russian of The Land Question («Земельный вопрос», Posrednik, 1908); it was not looked for. No printable, because a word is left out of the list and words are changed inside.
3. Богатые и бедные являются как бы дополнением друг друга. Класс богачей предполагает собой класс бедняков, и безумная роскошь не может не быть связанной с страшной нуждой, заставляющей людей неимущих служить безумной роскоши.
Богатые — это грабители, бедные — это ограбленные. От этого-то Христос и выражал всегда сочувствие к бедным и отвращение к богатству. По его учению, быть ограбленным лучше, чем быть грабителем. В царстве правды, которое он проповедывал, богатые и бедные были бы одинаково невозможны.
3. The rich and the poor are, as it were, the complement of each other. A class of rich men presupposes a class of paupers, and senseless luxury cannot but be bound up with a terrible want that forces those who have nothing to serve senseless luxury.
The rich are the robbers, the poor are the robbed. That is why Christ always showed sympathy for the poor and aversion to wealth. By his teaching, it is better to be robbed than to be a robber. In the kingdom of righteousness that he preached, the rich and the poor would be equally impossible.
From The Science of Political Economy · reworded by Tolstoy (more).
What changedGeorge’s qualifications are removed: “To put this relation into terms of morals” and “since they are at least sharers in the proceeds of robbery” drop out, so “The rich are the robbers” stands unqualified; “repugnance of the rich” becomes “aversion to wealth,” and a want “that forces those who have nothing to serve senseless luxury” is added.
Henry George’s own wordsRich and poor are thus correlatives of each other ; the existence of a class of rich involving the existence of a class of poor, and the reverse ; and abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence.
To put this relation into terms of morals, the rich are the robbers, since they are at least sharers in the proceeds of robbery ; and the poor are the robbed.
This is the reason, I take it, why Christ, who was not really a man of such reckless speech as some Christians deem Him to have been, always expressed sympathy with the poor and repugnance of the rich.
In His philosophy it was better even to be robbed than to rob.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Science of Political Economy (1897), Book II, ch. XIX 'Moral Confusions as to Wealth', pp. 306–307 of the London printing (Kegan Paul, Trench, Trübner, 1898), the chapter whose heading promises to show 'how rich and poor are correlatives, and why Christ sympathized with the poor'.
Shortened, with a clause added and George's qualifications removed. 'Rich and poor are thus correlatives of each other' becomes 'The rich and the poor are, as it were, complements of each other' (являются как бы дополнением друг друга). 'Abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence' becomes 'mad luxury cannot but be bound up with terrible want', and Tolstoy adds 'which compels the propertyless to serve mad luxury' (заставляющей людей неимущих служить безумной роскоши). 'To put this relation into terms of morals' and 'since they are at least sharers in the proceeds of robbery' are left out, so 'the rich are the robbers' (Богатые — это грабители) stands unqualified. 'Who was not really a man of such reckless speech as some Christians deem Him to have been' is left out; 'repugnance of the rich' becomes 'aversion to wealth' (отвращение к богатству). 'It was better even to be robbed than to rob' becomes 'it is better to be robbed than to be a robber'. 'In the kingdom of right-doing which He preached, rich and poor would be impossible' becomes 'equally impossible', and George's reason, 'because rich and poor in the true sense are the results of wrong-doing', is left out. Censorship: the commentary of Jubilee vol. 42 (§ XIV) lists 'Henry George's thought on wealth (8 October, 3)' among the twelve places of the first edition (1906) that the court ordered destroyed in November 1911 before the book could be sold, and the indictment it quotes cites this thought's words («класс богачей предполагает собой класс бедняков», «безумная роскошь оказывается связанной со страшной нуждой», «богатые — это грабители»). So the thought stood under 8 October in the first edition, its second clause worded differently; the revised edition's 8 October (Jubilee vol. 42) has no George, and the thought is here under 31 July. The Jubilee list of sources names S. D. Nikolaev's Russian of the book («Наука политическая экономия»), in manuscript. No printable.
5. Общество, составленное из очень богатых и очень бедных, легко делается добычей людей, захватывающих в свои руки власть. У очень бедных не бывает достаточно духа, чтобы оказать сопротивление, а у очень богатых бывает слишком много на ставке, чтобы они могли рисковать.
5. A society made up of the very rich and the very poor easily becomes the prey of those who seize power into their own hands. The very poor have not spirit enough to offer resistance, and the very rich have too much at stake to be able to take risks.
From Social Problems · close to the original (more).
Henry George’s own wordsA community composed of very rich and very poor falls an easy prey to whoever can seize power.
The very poor have not spirit and intelligence enough to resist ; the very rich have too much at stake.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. II 'Political Dangers', p. 28 (New York: Doubleday, 1898 printing), after 'Where legislation is to be bought, the rich make the laws'.
Close, with one word left out and a clause added. 'Falls an easy prey to whoever can seize power' becomes 'easily becomes the prey of people who seize power into their hands' (легко делается добычей людей, захватывающих в свои руки власть). 'The very poor have not spirit and intelligence enough to resist' becomes 'have not enough spirit to offer resistance', without 'and intelligence'; 'the very rich have too much at stake' is kept and completed, 'to be able to take the risk' (чтобы они могли рисковать). January's 1-16.2 is from the same chapter. No printable, because 'and intelligence' is left out and a clause is added.
The week’s reading after Недельное чтение после August 2525 августа
6. Взгляните с точки зрения наблюдателя природы на безземельного человека, на существо, имеющее возможность и способность пользоваться землей, вынужденное своими потребностями пользоваться ею и вместе с тем лишенное права на землю. Это так же неестественно, как птица без воздуха или рыба без воды
6. Look, from the standpoint of an observer of nature, at the landless man, at a being that has the opportunity and the capacity to use the land, that is compelled by its needs to use it, and that is at the same time deprived of the right to the land. This is as unnatural as a bird without air or a fish without water.
From Property in Land: A Passage-at-Arms between the Duke of Argyll and Henry George · close to the original (more).
Henry George’s own wordsLet me ask the Duke to consider, from the point of view of an observer of Nature, a landless man — a being fitted in all his parts and powers for the use of land, compelled by all his needs to the use of land, and yet denied all right to land.
Is he not as unnatural as a bird without air, a fish without water?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Property in Land: A Passage-at-Arms between the Duke of Argyll and Henry George (1884), George's 'The Reduction to Iniquity', 'The Reduction to Iniquity' (The Nineteenth Century, July 1884), p. 55 of the New York printing of 1893.
Close, with the address and the question turned. 'Let me ask the Duke to consider' becomes 'Look' (Взгляните), addressed to the reader; 'a being fitted in all his parts and powers for the use of land' becomes 'a being having the means and the ability to use land'; 'Is he not as unnatural as a bird without air, a fish without water?' becomes a statement, 'This is as unnatural as a bird without air or a fish without water'. The same reply to the Duke of Argyll gave April's 4-14.2. The Jubilee list of sources names S. D. Nikolaev's Russian of George's 'Selected Speeches and Articles' (Posrednik, 1905). No printable, for the changed address and the question made a statement.
7. Частная собственность на землю, никогда не возникавшая из естественных отношений людей, а всегда в истории являвшаяся следствием захвата и грабежа, представляется такой крайней нелепостью, такой грубой несправедливостью, таким явным расточением производительных сил и такой преградой к наиболее выгодному пользованию естественными богатствами, такой противоположностью здравой общественной политике и таким тормозом к истинному улучшению быта человечества, что она терпится только потому, что большинство людей никогда не думает о ней и не слышит, чтобы они рассуждали.
7. Private property in land, which has never arisen from the natural relations of people, but has always, in history, been the consequence of seizure and plunder, appears so extreme an absurdity, so gross an injustice, so manifest a waste of productive forces, and so great an obstacle to the most advantageous use of natural wealth, so contrary to sound social policy, and so great a brake on the true betterment of the condition of humanity, that it is tolerated only because the majority of people never think about it and never hear people reason about it.
From The Land Question: What It Involves, and How Alone It Can Be Settled · close to the original (more).
Henry George’s own words… for private property in land, which never arises from the natural perceptions of men, but springs historically from usurpation and robbery, is something so utterly absurd, so outrageously unjust, so clearly a waste of productive forces and a barrier to the most profitable use of natural …
… thoroughly opposed to all sound maxims of public policy, So glaringly in the way of further progress, that it is only tolerated because the majority of men never think about it or hear it questioned.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question: What It Involves, and How Alone It Can Be Settled (1881), ch. IX 'Principle the Best Policy', p. 41 (New York: Charles L. Webster & Co.).
Close: the second half of one sentence, George's list kept in order (the scan garbles 'opportunities, so'). Small shifts: 'the natural perceptions of men' becomes 'the natural relations of men' (естественных отношений людей); 'springs historically from usurpation and robbery' becomes 'always in history was the consequence of seizure and robbery', with 'always' added; 'so glaringly in the way of further progress' becomes 'such a brake on the true improvement of the condition of mankind'; 'hear it questioned' becomes 'hear them reason about it' (не слышит, чтобы они рассуждали). The Jubilee list names S. D. Nikolaev's Russian of the book («Земельный вопрос», Posrednik, 1908). No printable, for these changes.
Translation note. The Russian has «не слышит, чтобы они рассуждали», “does not hear them reason”; «они», “they,” is read as people in general.
8. Из двух систем рабства, при одном и том же уровне нравственного развития, та система, которая превращает в собственность людей, без сомнения, является более гуманной, чем система, которая превращает в частную собственность землю. При признании земли частной собственностью людей изнуряют работой и голодом, лишают всех радостей и прелестей жизни, обрекают на невежество и скотское существование и доводят до преступлений и самоубийства, как будто без участия чьей-либо воли, а в силу как будто роковой необходимости, за которую никто не ответственен.
8. Of the two systems of slavery, at one and the same level of moral development, the system that turns people into property is without doubt more humane than the system that turns the land into private property. Where land is recognized as private property, people are worn out with toil and hunger, deprived of all the joys and charms of life, condemned to ignorance and a brutish existence, and driven to crime and suicide, as though without anyone’s will having a part in it, by force of what seems a fatal necessity, for which no one is answerable.
From Social Problems · shortened by Tolstoy (more).
Henry George’s own wordsOf the two systems of slavery, I think there can be no doubt that upon the same moral level, that which makes property of persons is more humane …
… than that which results from making private property of land.
Human beings are overworked, are starved, are robbed of all the light and sweetness of life, are condemned to ignorance and brutishness, and to the infection of physical and moral disease ; are driven to crime and suicide, not by other individuals, but by iron necessities for which it seems that no one in particular is responsible.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XV 'Slavery and Slavery', pp. 218–219.
Two sentences of one paragraph, the four between them (the cruelties of chattel slavery are more striking because they are the conscious acts of individuals; the burning of one man and the railroad accident) left out. 'I think there can be no doubt' becomes 'without doubt'. Tolstoy opens the second sentence with 'Where land is recognized as private property' (При признании земли частной собственностью), which George's sentence had from the context; 'robbed of all the light and sweetness of life' becomes 'deprived of all the joys and charms of life'; 'the infection of physical and moral disease' is left out; 'not by other individuals, but by iron necessities for which it seems that no one in particular is responsible' becomes 'as if without anyone's will, by as if a fateful necessity for which no one is responsible'. The Jubilee list names S. D. Nikolaev's Russian of the book («Общественные задачи», Posrednik, 1906). No printable.
4. Есть только три пути, какими человек может приобретать богатство: путем труда, путем выпрашивания и путем кражи. И если трудящиеся получают так мало, то только потому, что слишком много приходится на долю нищих и воров.
4. There are only three ways in which a man can acquire wealth: by labor, by begging, and by stealing. And if those who labor receive so little, it is only because too great a share falls to beggars and thieves.
From Social Problems · reworded by Tolstoy (more).
What changedGeorge’s three ways to wealth, “by work, by gift or by theft,” become “by labor, by begging, and by stealing”: gift becomes begging, the word of George’s sentence before it, “workers, beggars and thieves.” †
† An intermediate translation may have made this change.
Henry George’s own wordsAn English writer has divided all men into three classes — workers, beggars and thieves.
There are only three ways by which any individual can get wealth — by work, by gift or by theft.
And, clearly, the reason why the workers get so little is that the beggars and thieves get so much.
Source text: archive.orgRelated · The Causes of the Business Depression… there are only three ways by which men can live — by work, by beggary and by theft; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (New York, 1883), ch. IX 'First Principles', p. 120.
Two consecutive sentences, one word changed. George's three ways are 'by work, by gift or by theft'; Tolstoy's are 'by labor, by begging, and by theft' (путем труда, путем выпрашивания и путем кражи), so 'gift' becomes 'begging', the word of George's preceding sentence ('workers, beggars and thieves') and of his later 'Causes of the Business Depression' (Related: 'by work, by beggary and by theft'). The second sentence is close: 'And, clearly, the reason why the workers get so little' becomes 'And if the working people receive so little, it is only because too much falls to the share of beggars and thieves'. The Jubilee list names S. D. Nikolaev's Russian of the book («Общественные задачи», 1906), which was not found, so the change may be the translator's. No printable.
1. Одно только мы знаем несомненно, что нас ждет смерть. «Подобно ласточке, пролетевшей через комнату, жизнь человека». Мы приходим, неведомо откуда, и уходим, неизвестно куда. Непроницаемая тьма позади, густые тени впереди. Когда придет наше время, какое значение будет иметь для нас то, что мы ели вкусные кушанья или не ели, носили или не носили мягкие одежды, оставили большое состояние или не оставили никакого, пожинали лавры или были презираемы, считались учеными или невеждами, — сравнительно с тем, как мы употребили вверенный нам господином талант.
1. One thing only we know beyond doubt: that death awaits us. “Like a swallow that has flown through a room is the life of man.” We come, we know not whence, and go, we know not whither. Impenetrable darkness behind, thick shadows ahead. When our time comes, what importance will it have for us that we ate tasty dishes or did not, wore soft raiment or did not, left a great fortune or none at all, reaped laurels or were despised, were thought learned or ignorant — compared with how we have used the talent entrusted to us by the master?
From Social Problems · close to the original (more).
Henry George’s own wordsThe only thing certain to any of us is death. "Like the swallow darting through thy hall, such, O King, is the life of man ! " We come from where we know not ; we go — who shall say ? Impenetrable darkness behind, and gathering shades before.
What, when our time comes, does it matter whether we have fared daintily or not, whether we have worn soft raiment or not …
… whether we shall have reaped honors or been despised, have been counted learned or ignorant — as compared with how we may have used that talent which has been intrusted to us for the Master's service ?
Source text: archive.orgTolstoy’s own version · Путь жизниОдно только мы знаем несомненно, что нас ждет смерть. «Подобна ласточке, пролетевшей через комнату, жизнь человека». Мы приходим неведомо откуда и уходим неизвестно куда.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. IX, First Principles, pp. 127–128 (New York: Doubleday & McClure, 1898).
Close, one continuous stretch, from 'The only thing certain to any of us is death' to 'the Master's service'. In the quoted simile Tolstoy leaves out 'such, O King' and makes 'thy hall' a room (пролетевшей через комнату); 'we go — who shall say?' becomes 'we go, no one knows where' (уходим, неизвестно куда); 'fared daintily' becomes 'ate tasty dishes' (ели вкусные кушанья); 'that talent which has been intrusted to us for the Master's service' becomes 'the talent entrusted to us by the master' (вверенный нам господином талант). George quotes, without naming it, the simile of the bird that flies through the king's hall from Bede's account of King Edwin's council (Ecclesiastical History II.13). The Jubilee list names S. D. Nikolaev's Russian of Social Problems («Общественные задачи», Posrednik, 1906), not found online. Tolstoy printed the passage again in The Path of Life. No printable, for the words left out of the simile.
Translation note. The talent entrusted by the master is that of the parable in Matthew 25:14–30.
2. В склонности верить в то, что нам говорят, заключается добро и зло. Именно эта склонность делает возможным поступательное движение общества и именно она делает это поступательное движение столь медленным и мучительным; каждое поколение, благодаря ей, без усилия получает достающееся ему по наследству знание, приобретенное тяжелым трудом, и каждое поколение, благодаря ей, оказывается порабощенным ошибками и заблуждениями своих предшественников.
2. In the inclination to believe what we are told lie good and evil. It is just this inclination that makes the forward movement of society possible, and just this inclination that makes that forward movement so slow and painful: thanks to it, each generation receives without effort the knowledge that comes to it by inheritance, acquired by hard labor, and thanks to it, each generation finds itself enslaved by the mistakes and errors of its predecessors.
From Social Problems · shortened by Tolstoy (more).
Henry George’s own wordsIn this tendency to accept what we find, to believe what we are told, is at once good and evil. It is this which makes social advance possible ; it is this which makes it so slow and painful. Each generation thus obtains without effort the hard-won knowledge bequeathed to it; it is thus, also, enslaved by errors and perversions which it in the same way receives.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. IV, "Two Opposing Tendencies", Social Problems, ch. IV (New York: Doubleday & McClure, 1898 printing), p. 49.
Close to George's English, but not word for word, so the day keeps Tolstoy's version (ruling 1): he drops "to accept what we find", and where George ends "enslaved by errors and perversions which it in the same way receives" Tolstoy has "enslaved by the mistakes and errors of its predecessors". The next sentence, "It is thus that tyranny is maintained and superstition perpetuated", is left out. Tolstoy used the passage again in The Path of Life (Jubilee vol. 45).
7. Большинство людей живет не думая; большинство людей так расточает свои силы в борьбе за существование, что у них не остается времени, чтобы подумать, они просто принимают то, что есть, за то, что должно быть. Вот почему бывает так трудна задача общественного реформатора и так тяжел его путь. Вот почему на людей, впервые поднимающих свой голос на защиту какой-либо великой истины, обрушиваются насмешки высших классов и проклятия черни, почему их гонят и мучают, одевают во власяницы и украшают терновыми венцами.
7. The majority of men do not think; the majority of men have to expend so much energy in the struggle to make a living that they do not have time to think. The majority of men accept, as a matter of course, whatever is. This is what makes the task of the social reformer so difficult, his path so hard. This is what brings upon those who first raise their voices in behalf of a great truth the sneers of the powerful and the curses of the rabble, ostracism and martyrdom, the robe of derision and the crown of thorns.
From The Land Question: What It Involves, and How Alone It Can Be Settled · close to the original (more).
Tolstoy’s version, in EnglishMost men live without thinking; most men so squander their strength in the struggle for existence that they have no time left to think; they simply take what is for what ought to be. That is why the task of the social reformer is so difficult and his road so hard. That is why the mockery of the upper classes and the curses of the mob come down on those who first raise their voices in defense of some great truth; why they are hounded and tormented, clothed in hair shirts and decked with crowns of thorns.
Henry George’s own wordsThe majority of men do not think ; the majority of men have to expend so much energy in the struggle to make a living that they do not have time to think. The majority of men accept, as a matter of course, whatever is. This is what makes the task of the social reformer so difficult, his path so hard. This is what brings upon those who first raise their voices in behalf of a great truth the sneers of the powerful and the curses of the rabble, ostracism and martyrdom, the robe of derision and the crown of thorns.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Land Question: What It Involves, and How Alone It Can Be Settled (1881), ch. VII "The Great-Great-Grandson of Captain Kidd" (New York: Charles L. Webster & Co.; Russian: «Земельный вопрос», tr. S. D. Nikolaev), Ch. VII, after "Show me a wrong, no matter how monstrous, that ever yet, among any people, became ingrafted in the social system".
The whole paragraph, closely translated. "The struggle to make a living" becomes "the struggle for existence"; "accept, as a matter of course, whatever is" becomes "take what is for what must be"; "the sneers of the powerful" becomes "the mockery of the upper classes"; "ostracism and martyrdom" becomes "they are driven out and tormented"; "the robe of derision" becomes "clothed in hair shirts". Tolstoy's list of sources names Nikolaev's Russian «Земельный вопрос». George's own paragraph is printed here.
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.