Thomas CarlyleТомас Карлейль
22 passagesотрывков: 22
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.
2. Пусть ошибки и ложные приемы не смущают тебя. Ничто так не научает, как сознание своей ошибки. Это одно из главных средств самовоспитания.
2. Do not let mistakes and wrong methods dismay you. Nothing teaches so much as the consciousness of one’s own mistake. It is one of the chief means of self-education.
From Letter to a young man who had asked his advice on reading, Chelsea, 13 March 1843 · shortened by Tolstoy (more).
Carlyle’s own wordsThe following letter, which he wrote fifteen years before, in answer to a correspondent who had asked his advice, …
Chelsea, March 13, 1843.
Neither let mistakes nor …
… wrong directions, of which every man, in his studies and elsewhere, falls into many, discourage you. There is precious instruction to be got by finding that we were wrong. Let a man try faithfully, manfully, to be right; he will grow daily more and more right. It is at bottom the condition on which all men have to cultivate themselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to a young man who had asked his advice on reading, Chelsea, 13 March 1843; printed in A. J. Symington, Some Personal Reminiscences of Carlyle (Paisley and London, 1886), Symington pp. 80-81, near the end of the letter.
Shortened. 'Neither let mistakes nor wrong directions, of which every man, in his studies and elsewhere, falls into many, discourage you' becomes 'let mistakes and false methods not trouble you'; 'There is precious instruction to be got by finding that we were wrong' becomes 'nothing teaches so well as the awareness of one's mistake'; Tolstoy leaves out 'Let a man try faithfully, manfully, to be right; he will grow daily more and more right', and 'the condition on which all men have to cultivate themselves' becomes 'one of the chief means of self-education'. The letter got into print in Carlyle's lifetime and was reprinted often; an archive.org full-text search finds it in Chambers' Edinburgh Journal of 13 April 1844 and in many later collections, some reading 'mistakes and wrong directions' and 'that we are wrong'. The printing Tolstoy read was not identified.
7. Земля — общая наша мать, она кормит нас, дает нам приют, радует и любовно обогревает нас; с минуты рождения и пока мы не успокоимся вечным сном на ее материнской груди, она постоянно своими нежными объятиями лелеет нас.
И вот, несмотря на это, люди толкуют об ее продаже, и действительно, в наш продажный век земля представляется на рынок для оценки и для так называемой продажи. Но продажа земли, созданной небесным творцом, является дикой нелепостью. Земля может принадлежать только всемогущему богу и всем сынам человеческим, работающим на ней, или тем, что будут на ней работать. Она представляет собственность не одного какого-либо поколения, но всех прошлых, настоящих и будущих поколений, работающих на ней.
7. The land is our common mother: she feeds us, gives us shelter, gladdens us, and lovingly warms us; from the moment of our birth until we rest in eternal sleep on her motherly breast, she constantly cherishes us in her tender embrace.
And yet, in spite of this, people talk of selling it, and indeed, in our venal age the land is put on the market for appraisal and for so-called sale. But the sale of the land, created by the heavenly Creator, is a wild absurdity. The land can belong only to almighty God and to all the sons of men who work on it, or to those who will work on it. It is the property not of any one generation, but of all generations, past, present, and future, that work on it.
From Past and Present · shortened by Tolstoy (more).
Carlyle’s own wordsThe Land is _Mother_ of us all; nourishes, shelters, gladdens, lovingly enriches us all; in how many ways, from our first wakening to our last sleep on her blessed mother-bosom, does she, as with blessed mother-arms, enfold us all!
Men talk of 'selling' Land. Land, it is true, like Epic Poems and even higher things, in such a trading world, has to be presented in the market for what it will bring, and as we say be 'sold:' but the notion of 'selling,' for certain bits of metal, the _Iliad_ of Homer, how much more the _Land_ of the World …
Creator, is a ridiculous impossibility!
Properly speaking, the Land belongs to these two: To the Almighty God; and to all His Children of Men that have ever worked well on it, or that shall ever work well on it. No generation of men can or could, with never such solemnity and effort, sell Land on any other principle: it is not the property of any generation, we say, but that of all the past generations that have worked on it, and of all the future ones that shall work on it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. VIII 'Unworking Aristocracy', The opening paragraphs of the chapter.
Shortened and changed in places. The 'mother' sentence is kept closely ('nourishes, shelters, gladdens, lovingly enriches us all' becomes 'feeds us, shelters us, gladdens us, and lovingly warms us'). Tolstoy leaves out the next paragraph (the hill where Carlyle first saw the sun rise, and 'there can be no true Aristocracy but must possess the Land') and adds 'And yet, in spite of this'. 'In such a trading world' becomes 'in our venal age'; the Iliad is left out, so the sale of 'the Land of the World-Creator' alone is 'a wild absurdity'; 'We buy what is saleable of it... Who can, or could, sell it to us?' is left out; 'worked well on it' becomes 'working on it'; and 'all the past generations ... and all the future ones' gains 'present'.
Translation note. «Продажный век», “venal age”: the adjective is built on «продажа», “sale”, the word the sentence goes on to use.
5. Идеал в тебе самом. Препятствия к достижению его — в тебе же. Твое положение есть тот материал, из которого ты должен осуществить этот идеал.
5. The Ideal is in thyself, the impediment too is in thyself: thy Condition is but the stuff thou art to shape that same Ideal out of.
From Sartor Resartus · close to the original (more).
Tolstoy’s version, in EnglishThe ideal is in yourself. The obstacles to attaining it are in yourself as well. Your situation is the material out of which you must realize this ideal.
Carlyle’s own wordsFool! the Ideal is in thyself, the impediment too is in thyself: thy Condition is but the stuff thou art to shape that same Ideal out of: what matters whether such stuff be of this sort or that, so the Form thou give it be heroic, be poetic?
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИдеал в тебе самом. Препятствия к достижению его — в тебе же. Твое положение есть тот материал, из которого ты должен осуществить этот идеал.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, the paragraph on the Ideal and the Actual.
A close translation of one clause, split into three sentences; 'the impediment' becomes 'the obstacles to attaining it', 'shape … out of' becomes 'realize'. 'Fool!' and the question that follows are not used. The Jubilee list names Nikiforov's Carlyle selection «Загадка сфинкса» (1900).
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.
5. Ты страдаешь, и тебе кажется, что ты не можешь жить так хорошо, как бы ты хотел, что ты легче сделал бы то, что считаешь должным, если бы жизнь твоя была другая. Познай же ту истину, что в этой жизни, в тех условиях, в которых ты сейчас, ты всегда можешь сделать то, что должно.
5. You suffer, and it seems to you that you cannot live as well as you would like, that you would more easily do what you think you ought to do if your life were different. Know, then, the truth that in this life, in the conditions in which you are now, you can always do what you ought.
From Sartor Resartus · reworded by Tolstoy (more).
What changedCarlyle’s Ideal becomes duty: “here or nowhere is thy Ideal” becomes “in the conditions in which you are now, you can always do what you ought,” and the one who cries “to the gods for a kingdom wherein to rule and create” becomes one who thinks he would do his duty more easily “if your life were different.”
After Carlyle’s own wordsThe Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free.
O thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, 'here or nowhere,' couldst thou only see!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, the paragraph on the Ideal and the Actual (the one that gave 2-29.5).
Signed 'after Carlyle': a free retelling of one paragraph. Carlyle's 'thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create' becomes the sufferer who thinks he 'would more easily do what he considers due if his life were different'; 'know this of a truth' is kept (Познай же ту истину); 'here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal' and 'The Situation that has not its Duty … was never yet occupied by man' become 'in this life, in the conditions in which you are now, you can always do what you ought' (ты всегда можешь сделать то, что должно). Carlyle's Ideal becomes duty. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
2. Когда в древности народ был несчастен, пророки говорили ему: «Ты забыл бога, отступил от божьих путей, — иначе несчастие не постигло бы тебя. Ты жил не по вечным законам и не руководился ими, а следовал законам лжи, обмана, сознательно не почитая действительности, и теперь ты видишь, что долготерпение природы истощилось».
Всё это вполне понятно простым, неразвращенным людям. Но в последнее время явились люди, которые природу считают мертвой, чем-то вроде недельных часов, сделанных много тысяч лет тому назад; они всё еще тикают, но никуда не годятся. На таких людей никакие увещания и обличения не могут действовать.
Но, к счастью, не все люди такие, и есть люди, понимающие то, что если жизнь их дурна, то виноваты в этом только они сами.
2. When in ancient times a people was in misfortune, the prophets said to it: “You have forgotten God, you have turned aside from God’s ways — otherwise misfortune would not have overtaken you. You have lived not by the eternal laws and have not been guided by them, but have followed the laws of lies, of deceit, in conscious disregard of reality; and now you see that the long-suffering of nature is exhausted.”
All this is perfectly understandable to simple, uncorrupted people. But lately people have appeared who consider nature dead, something like an eight-day clock made many thousands of years ago: it is still ticking, but it is good for nothing. No exhortations and no denunciations can have any effect on such people.
But fortunately not all people are like that, and there are people who understand that if their life is bad, they alone are to blame for it.
From Past and Present · reworded by Tolstoy (more).
What changedThe prophet’s “laws of Fact” become “the eternal laws,” Sauerteig’s clock “dead as brass” becomes one that “is good for nothing,” and the chapter’s opening lesson, to complain “of himself only,” becomes its close, a hope: “fortunately not all people are like that.”
After Carlyle’s own wordsAll moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful _Mistake_ of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V 'Aristocracy of Talent', Book I, ch. V, the first paragraphs of the chapter.
Signed 'after Carlyle': a retelling of the chapter's opening paragraphs, its first thought put last. The prophet's words are close ('the old Prophet' becomes 'the prophets'; 'the laws of Fact' become 'eternal laws'; 'the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact' become 'the laws of falsehood, deceit, consciously not honoring reality'). Carlyle's irony, 'Surely there is nothing very inconceivable in this, even to the Journalist, to the Political Economist, Modern Pamphleteer, or any two-legged animal without feathers!', becomes 'All this is quite understandable to simple, uncorrupted people'. Sauerteig's eight-day clock, 'still ticking, but dead as brass', becomes a week-clock that 'still ticks but is good for nothing' (никуда не годятся), and its owners men on whom 'no exhortations and denunciations can act': Tolstoy's words; Carlyle goes on that Nature is now 'asserting herself to be not dead and brass at all'. The last paragraph turns the chapter's first lesson, that the miserable man is to complain 'of himself only', into a hope: 'fortunately not all people are such'. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
Translation note. «Недельные часы», a clock that runs a week on one winding, is called in English an eight-day clock.
1. Нужно сознаться, что мы с нашим поклонением маммоне пришли к странным заключениям. Мы говорим, что живем в обществе и, между тем, открыто проповедуем полнейшее разделение и крайнюю обособленность. Наша жизнь представляет не картину взаимной помощи, а поприще взаимной вражды, прикрытую строго точными законами войны, под именем честного соперничества и т. п. Мы совсем забыли то, что все междучеловеческие отношения не сводятся к плате наличными деньгами. «Что мне за дело до умирающих с голода рабочих? — говорит богатый фабрикант. — Разве я открыто не нанимал их на рынке и не уплатил им до последнего гроша всё, что следовало им по уговору. Какое же мне еще дело до них?» Да, поклонение маммоне очень грустная вера. Когда Каин из собственной выгоды убил брата своего Авеля и его спросили «Где твой брат?» — он тоже отвечал: «Разве я сторож брата моего?» Так же говорит и фабрикант: «Разве я не отдал брату его плату — всё, что он заслужил?»
1. It must be confessed that we, with our worship of Mammon, have come to strange conclusions. We say that we live in society, and meanwhile we openly preach the most complete separation and the utmost isolation. Our life presents a picture, not of mutual help, but of an arena of mutual hostility, covered over by strictly exact laws of war under the name of fair competition and the like. We have quite forgotten that not all relations between human beings come down to payment in cash. “What do I care about workers dying of hunger?” says the rich manufacturer. “Did I not hire them openly in the market and pay them, to the last penny, everything that was due to them by agreement? What more have I to do with them?” Yes, the worship of Mammon is a very sad faith. When Cain killed his brother Abel for his own profit and was asked, “Where is your brother?” he too answered, “Am I my brother’s keeper?” So too says the manufacturer: “Did I not give my brother his pay — all that he had earned?”
From Past and Present · shortened by Tolstoy (more).
Carlyle’s own wordsTrue, it must be owned, we for the present, with our Mammon- Gospel, have come to strange conclusions. We call it a Society; and go about professing openly the totalest separation, isolation.
Our life is not a mutual helpfulness; but rather, cloaked under due laws-of-war, named 'fair competition' and so forth, it is a mutual hostility. We have profoundly forgotten everywhere that _Cash-payment_ is not the sole relation of human beings; we think, nothing doubting, that it absolves and liquidates all engagements of man.
"My starving workers?" answers the rich Mill-owner: "Did not I hire them fairly in the market? Did I not pay them, to the last sixpence, the sum covenanted for? What have I to do with them more?"--Verily Mammon-worship is a melancholy creed.
When Cain, for his own behoof, had killed Abel, and was questioned, "Where is thy brother" he too made answer, "Am I my brother's keeper?" Did I not pay my brother _his_ wages, the thing he had merited from me?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. II 'Gospel of Mammonism', Book III, ch. II, after 'There is endless hope in work, were it even work at making money'.
Close sentence by sentence, with one clause left out and one phrase added. 'with our Mammon-Gospel' becomes 'with our worship of mammon'; 'We call it a Society' becomes 'We say that we live in society'; 'We have profoundly forgotten everywhere that Cash-payment is not the sole relation of human beings' becomes 'We have quite forgotten that all relations between people do not come down to payment in cash', and the clause after it, 'we think, nothing doubting, that it absolves and liquidates all engagements of man', is left out. The mill-owner's words and Cain's are kept. Carlyle's last sentence follows Cain's answer with no speaker; Tolstoy gives it one, 'So too says the mill-owner' (Так же говорит и фабрикант). Not faithful throughout, so no printable. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900), not found.
Translation note. Cain’s answer is from Genesis 4:9, where the KJV has “Where is Abel thy brother?”
6. Есть всегда темное пятно в нашем солнечном свете: это тень, которая падает от нашей личности.
6. There is always a dark spot in our sunshine: it is the shadow cast by our own self.
From Sartor Resartus · close to the original (more).
Carlyle’s own wordsAlways there is a black spot in our sunshine: it is even, as I said, the _Shadow of Ourselves_.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньЕсть всегда темное пятно в нашем солнечном свете: это тень, которая падает от того уважения, которое мы имеем к своей личности.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, after the Shoeblack 'declares himself the most maltreated of men'.
A close translation: 'There is always a dark spot in our sunshine: it is the shadow that falls from our self' (тень, которая падает от нашей личности); Teufelsdröckh's 'even, as I said,' is left out, so the printable joins the sentence across it. In «На каждый день» (22 March) the shadow 'falls from the respect we have for our self', which makes it pride. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900), not found.
5. В самом низком труде душа человека успокаивается, как только он берется за работу. Сомненья, печаль, уныние, негодование, самоотчаяние — все эти бесы караулят бедняка, как и всякого человека; но он бодро возьмется за работу, и все бесы не смеют подойти к нему и только издали ворчат на него. Человек стал человеком.
5. In the lowliest labor a man’s soul grows calm as soon as he sets to work. Doubts, sorrow, despondency, indignation, self-despair — all these demons lie in wait for the poor man, as for every man; but let him set to work cheerfully, and none of the demons dares come near him; they only growl at him from afar. The man has become a man.
From Past and Present · reworded by Tolstoy (more).
What changedThe soul “composed into a kind of real harmony” becomes a soul that “grows calm,” Carlyle’s “helldogs” become “demons,” and Desire and Remorse give way to “despondency.”
Carlyle’s own wordsConsider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work!
Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньСомнения, печаль, уныние, негодование, отчаяние, — все эти бесы караулят человека, и как только он ведет праздную жизнь, тотчас же нападают на него.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. XI 'Labour', Book III, ch. XI, after 'a man perfects himself by working'.
Carlyle's three sentences, changed in each. 'the whole soul of a man is composed into a kind of real harmony' becomes 'the soul of a man is calmed' (успокаивается). In the list 'Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself', Desire and Remorse give way to despondency (уныние): 'Doubts, sorrow, despondency, indignation, self-despair'. 'all these like helldogs lie beleaguering the soul of the poor dayworker' becomes 'all these demons (бесы) lie in wait for the poor man'; 'he bends himself with free valour against his task' becomes 'he cheerfully takes up his work'; 'all these are stilled, all these shrink murmuring far off into their caves' becomes 'all the demons dare not come near him and only grumble at him from afar'; 'The man is now a man' becomes 'The man has become a man'. «На каждый день» (9 February) retells it again: the demons fall on a man who lives idly, and 'stubborn bodily work' is the surest rescue. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900), not found. No printable.
3. Как только мы почувствовали гнев во время спора, мы уже спорим не за истину, а за себя.
3. In any controversy, the instant we feel angry, we have already ceased striving for Truth, and begun striving for Ourselves.
From Voltaire · close to the original (more).
Tolstoy’s version, in English_As soon as we have felt anger during a dispute, we are no longer arguing for the truth but for ourselves._
Carlyle’s own wordsIntolerance, animosity can forward no cause; …
… and least of all beseems the cause of moral and religious truth.
… in any controversy, the instant we feel angry, we have already ceased striving for Truth, and begun striving for Ourselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Voltaire (Foreign Review, 1829), in Critical and Miscellaneous Essays, vol. I, Near the end of the essay; Chicago: American Bookmart printing of the final text (1869), p. 460.
A close translation. Carlyle prints the sentence in quotation marks, introduced by 'A wise man has well reminded us, that', so the words are his quotation of an unnamed writer; who that was is not known (the saying is often given to the Buddha, without a source). Tolstoy keeps every part: 'in any controversy' becomes 'during a dispute' (во время спора), 'the instant we feel angry' 'as soon as we have felt anger', and 'we have already ceased striving for Truth, and begun striving for Ourselves' 'we are already disputing not for truth but for ourselves'. Faithful to the English: printable offered (the quotation alone, as Tolstoy used it). Ewald Flügel's study of Carlyle (1887; English 1891) takes Carlyle's sentence as a chapter motto. Tolstoy's route to it was not found; the saved Southgate, Coit and Tileston do not have it.
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. The Russian italic is broken only at the commas; it is set here as one span.
6. Каждое общество, исходящее из положения, что «нет бога», приходит к некоторым неожиданным результатам. Так как мировой порядок представляется такому обществу рядом случайностей и бесконечных обманов, то какие-нибудь единичные случайности или обманы не могут, конечно, уже никого удивить. И потому все те ужасы, которые совершаются в нашей жизни, уже никого не поражают и не удивляют. Всё это вполне в порядке вещей.
6. Every society that starts from the premise that “there is no God” arrives at certain unexpected results. Since the order of the world appears to such a society as a series of accidents and endless deceptions, no single accident or deception can, of course, surprise anyone any longer. And so all the horrors that take place in our life no longer shock or surprise anyone. All this is quite in the order of things.
From Past and Present · reworded by Tolstoy (more).
What changedCarlyle’s images give way to plain statement: the Universe, “intrinsically a Perhaps” and “an ‘infinite Humbug,’” becomes “a series of accidents and endless deceptions,” and the “Phantasms riding with huge clatter along the streets” become “all the horrors that take place in our life”; “unexpected” is added to the results. †
† An intermediate translation may have made this change.
Carlyle’s own wordsTruly, any Society setting out from this No-God hypothesis will arrive at a result or two.
The Universe _being_ intrinsically a Perhaps, being too probably an 'infinite Humbug,' why should any minor Humbug astonish us?
It is all according to the order of Nature; and Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III, ch. I, Phenomena, The paragraph after 'There is no religion; there is no God; man has lost his soul'.
Carlyle's argument kept, his images replaced by plain statement. 'any Society setting out from this No-God hypothesis will arrive at a result or two' becomes 'Every society that starts from the position that "there is no God" arrives at some unexpected results' (unexpected is added). 'The Universe being intrinsically a Perhaps, being too probably an "infinite Humbug," why should any minor Humbug astonish us?' becomes 'Since the world order seems to such a society a series of chances and endless deceptions, single chances or deceptions can no longer surprise anyone': the Perhaps becomes 'a series of chances' (рядом случайностей) and the infinite Humbug 'endless deceptions'. 'Phantasms riding with huge clatter along the streets, from end to end of our existence, astonish nobody' becomes 'all the horrors that are done in our life no longer strike or surprise anyone', and 'It is all according to the order of Nature', which comes before it in Carlyle, closes Tolstoy's version as 'All this is quite in the order of things'. Left out: the sentence on the Unveracities, Phantasms, and Corn-Law Debatings, and the examples that follow (St. Ives' Workhouses, Joe-Manton Aristocracies). The Jubilee list of sources names L. P. Nikiforov's Russian Carlyle, «Загадка сфинкса» (Moscow, 1900), not found online; if Tolstoy used it, some of these changes may be the translator's. No printable.
8. Если вы желаете удержать человека от какого-нибудь поступка, заставьте его разговориться на эту тему: чем больше люди говорят, тем меньше у них склонности делать.
8. If you wish to keep a man from some action, get him to talk about it: the more people talk, the less inclined they are to act.
From Latter-Day Pamphlets, No. V, Stump-Orator · reworded by Tolstoy (more).
What changed“What he believes” becomes “some action,” and “Every time he speaks it, the tendency to do it will grow less” becomes a rule for all: “the more people talk, the less inclined they are to act.”
Carlyle’s own wordsDo you want a man _not_ to practise what he believes, then encourage him to keep often speaking it in words.
Every time he speaks it, the tendency to do it will grow less.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Latter-Day Pamphlets, No. V, Stump-Orator (1 May 1850), The paragraph after 'Words will not express what mischiefs the misuse of words has done'.
The same advice, made general. 'Do you want a man not to practise what he believes, then encourage him to keep often speaking it in words' becomes 'If you wish to keep a man from some act, get him to talk on the subject': what he believes becomes 'some act' (какого-нибудь поступка). 'Every time he speaks it, the tendency to do it will grow less' becomes 'the more people talk, the less inclined they are to do': one man's repeated speech of his belief becomes a rule about all talk and all doing. Carlyle goes on to the 'insincere speech' of Parliament, which Tolstoy leaves out. The passage was found by its sense; no closer wording was found in the saved Carlyle (Past and Present, Sartor Resartus, Heroes, the Critical and Miscellaneous Essays). No printable.
4. Если человек несчастен, то что следует ему прежде всего делать? Жаловаться на того или другого человека, на то или другое обстоятельство? Наполнять весь мир сетованиями и упреками? Конечно, нет. Все проповедники нравственности советуют никого не винить, кроме себя одного. Несчастный должен прежде всего признать, что он потому и несчастен, что был неразумен. Если бы он был верен природе и ее законам, то природа с ее неизменными законами дала бы ему благо и счастье; но он не следовал законам природы, и она, истощив свое терпение, оставляет его без утешений и говорит ему: не этим, а иным путем достигнешь ты благополучия; этот путь, как ты сам видишь, ведет только к злополучию: брось его. Все учителя нравственности советуют человеку, раскаявшись, сказать себе: «Да, я не был достаточно разумен, я отступил от законов божиих и последовал мнимым, ложным законам, — законам дьявола. Поэтому-то я и дошел до этого состояния».
4. If a man is unhappy, what ought he to do first of all? Complain of this man or that, of this circumstance or that? Fill the whole world with laments and reproaches? Certainly not. All preachers of morality advise blaming no one but oneself alone. The unhappy man must first of all acknowledge that he is unhappy precisely because he has not been reasonable. Had he been true to nature and her laws, nature with her unchanging laws would have given him good and happiness; but he did not follow the laws of nature, and she, her patience exhausted, leaves him without consolation and says to him: Not by this path but by another will you reach good fortune; this path, as you see for yourself, leads only to ill fortune: abandon it. All teachers of morality advise a man, having repented, to say to himself: “Yes, I was not reasonable enough; I departed from the laws of God and followed imaginary, false laws — the laws of the devil. That is why I have come to this state.”
From Past and Present · shortened by Tolstoy (more).
Carlyle’s own wordsWhen an individual is miserable, what does it most of all behove him to do?
All moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
Had he faithfully followed Nature and her Laws, Nature, ever true to her Laws, would have yielded fruit and increase and felicity to him: but he has followed other than Nature's Laws; and now Nature, her patience with him being ended, leaves him desolate; answers with very emphatic significance to him: No. Not by this road, my son; by another road shalt thou attain well-being: this, thou perceivest is the road to ill-being; quit this!
So do all moralists advise: that the man penitently say to himself first of all, Behold I was not wise enough; I quitted the laws of Fact, which are also called the Laws of God, and mistook for them the laws of Sham and Semblance, which are called the Devil's Laws; therefore am I here!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V, Aristocracy of Talent, The chapter's opening paragraph.
Close, with small cuts that touch Carlyle's sense in one place. 'I quitted the laws of Fact, which are also called the Laws of God, and mistook for them the laws of Sham and Semblance, which are called the Devil's Laws' becomes 'I departed from God's laws and followed imagined, false laws, the devil's laws': the laws of Fact, which Carlyle makes one with the Laws of God, are gone. Also left out: 'and the street' after 'To fill the world', 'Not so at all; the reverse of so' (Tolstoy: 'Of course not'), and 'No' and 'my son' in Nature's answer. 'would have yielded fruit and increase and felicity to him' becomes 'would have given him good and happiness'; 'leaves him desolate' becomes 'leaves him without consolations'. Carlyle's paragraph goes on to nations; Tolstoy stops with the man. The Jubilee list of sources names L. P. Nikiforov's Russian Carlyle, «Загадка сфинкса» (Moscow, 1900), a title taken from Past and Present, Book I, ch. II; it was not found online. No printable, for the cuts.
8. Послушание хорошо и необходимо, если это — послушание добру и истине; но если это послушание тому, что дурно и ложно, то это, напротив, высшая степень человеческой подлости и унижения.
8. Obedience is good and necessary if it is obedience to goodness and truth; but if it is obedience to what is bad and false, then it is, on the contrary, the highest degree of human baseness and degradation.
Source not found yet (more).
Not found yet.
Not found. The thought, that obedience is good and needful when it is obedience to the good and true, and the lowest human baseness when it is obedience to the bad and false, is in Carlyle's manner (Chartism, ch. VI: 'Obedience ... is the primary duty of man'; Heroes, Lecture V: 'only small mean souls are otherwise' than loyally submissive), but no sentence of his matching it was found. Tolstoy's list of sources (Jubilee vol. 42) names L. P. Nikiforov's Russian selection from Carlyle, «Загадка сфинкса» (1900), which is not online; the thought may have come through it.
Searched: Sentences with 'obey', 'obedience', 'loyal' or 'submit' near false, wrong, base, mean or degradation in Sartor Resartus, Heroes, Past and Present, Latter-Day Pamphlets, The French Revolution, Life of John Sterling, Life of Schiller, On the Choice of Books, Shooting Niagara (1867), Critical and Miscellaneous Essays (vols. I–IV of the 1881 and 1888 printings, vol. V of 1872, and vol. VI of 1864, with Chartism), and Froude's Thomas Carlyle, vol. II; the headings 'Obedience' in Southgate's two anthologies, Klopsch, Coit, and Tileston; web searches for the English wording.
5. Жизнь истинная начинается только тогда, когда начинается самоотречение.
5. True life begins only when self-renunciation begins.
From Sartor Resartus · close to the original (more).
Carlyle’s own wordsWell did the Wisest of our time write: 'It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin.'
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX, 'The Everlasting Yea'.
Carlyle's sentence, which his Teufelsdröckh quotes from 'the Wisest of our time' (Goethe, as Carlyle calls him; Goethe's late novel is subtitled 'oder die Entsagenden'); no German original of the sentence was looked for, and the words are Carlyle's English. Close in sense: 'It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin' becomes 'True life begins only when self-renunciation begins' (Жизнь истинная начинается только тогда, когда начинается самоотречение). Renunciation becomes self-renunciation; 'Life, properly speaking' becomes 'true life'; 'can be said to' and the German word are left out. Tolstoy prints the whole thought in italics. No printable, for the words left out.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
10. «Религия» человека состоит не из тех многих вещей, в которых он сомневается и которым старается верить, но из того немногого, в чем он уверен и вера во что не требует от него никакого труда.
10. A man’s “religion” consists not of the many things he doubts and tries to believe, but of the few things he is sure of, belief in which demands no labor of him.
Source not found yet (more).
Not found yet.
Not found. The thought, that a man's 'religion' is the few things he is sure of and believes without effort, and not the many he doubts and tries to believe, is close in sense to Heroes, Lecture I ('the thing a man does practically believe ... that is his religion'), but that passage has no contrast of the many doubted things with the few certain ones, and the wording was found nowhere in Carlyle's saved works. Tolstoy sets «Религия» in quotation marks, as if quoting a word of his source. It may have come through Nikiforov's Russian selection «Загадка сфинкса» (1900), which is not online.
Searched: 'in doubt of', 'tries to believe', 'assured of', 'effort for believing', 'religion consists', and sentences with 'religion' near believe, doubt, sure or certain in the same Carlyle texts as 8-1.8; Southgate's two anthologies, Klopsch, Coit, and Tileston; web searches for the English wording.
2. Человек лишился души; прошло несколько времени, и он теперь начинает томиться по ней. Эта потеря души составляет поистине наше больное место, — центр всемирной общественной гангрены, грозящей всем современным явлениям страшной смертью. Нет у нас ни религии, ни бога; человек лишился души и тщательно ищет средств исцеления; но гнилостная проказа, ослабевающая на один миг, появляется снова еще более сильной и грозной.
2. Man has lost his soul; some time has passed, and now he is beginning to pine for it. This loss of the soul is truly our sore spot — the center of a universal social gangrene that threatens all the phenomena of our day with a terrible death. We have neither religion nor God; man has lost his soul and is diligently seeking means of healing; but the putrid leprosy, abating for a moment, appears again, still stronger and more menacing.
From Past and Present · reworded by Tolstoy (more).
What changed“Vainly seeks antiseptic salt” becomes “is diligently seeking means of healing,” perhaps a misreading or misprint of «тщетно», vainly, as «тщательно», carefully: Carlyle’s vain search becomes a diligent one; “the plague-spot” becomes “our sore spot.” *
* Possibly Tolstoy’s misreading.
Carlyle’s own words… man has lost the _soul_ out of him; and now, after the due period,-- begins to find the want of it!
This is verily the plague-spot; centre of the universal Social Gangrene, threatening all modern things with frightful death.
There is no religion; there is no God; man has lost his soul, and vainly seeks antiseptic salt.
The foul elephantine leprosy, alleviated for an hour, reappears in new force and desperateness next hour.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. I 'Phenomena', the paragraph beginning 'There is no longer any God for us!'.
Shortened, with one word reversed. Tolstoy begins at 'man has lost the soul out of him', leaving out 'There is no longer any God for us!' and what leads to it, and leaves out 'To him that will consider it ... when you lay your hand on this' and 'Vainly: in killing Kings, in passing Reform Bills, in French Revolutions, Manchester Insurrections, is found no remedy.' 'Man has lost his soul, and vainly seeks antiseptic salt' becomes «человек лишился души и тщательно ищет средств исцеления» (man has lost his soul and carefully seeks means of healing): 'vainly' becomes «тщательно» (carefully), and 'antiseptic salt' becomes means of healing. 'This is verily the plague-spot' becomes «Эта потеря души составляет поистине наше больное место» (this loss of the soul is truly our sore spot); 'after the due period' becomes «прошло несколько времени» (some time has passed); 'begins to find the want of it' becomes «начинает томиться по ней» (begins to pine for it); 'reappears in new force and desperateness next hour' becomes «появляется снова еще более сильной и грозной» (reappears still stronger and more menacing). The next paragraph of Past and Present gave July's 7-10.6.
7. Человек бывает несчастлив, потому что в нем живет бесконечное, которое, несмотря на все свои усилия, он не может похоронить под временным.
7. Man is unhappy because there lives in him the infinite, which, for all his efforts, he cannot bury under the temporal.
From Sartor Resartus · reworded by Tolstoy (more).
What changedTolstoy leaves out “as I construe, comes of his Greatness,” so man’s unhappiness is no longer called the sign of his greatness; “cannot quite bury” loses “quite,” and “the Finite” becomes “the temporal.”
Carlyle’s own wordsMan's Unhappiness, as I construe, comes of his Greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, before the Shoeblack whom all Europe cannot make happy.
Close in its image, cut at its head. Tolstoy leaves out 'as I construe, comes of his Greatness', so the unhappiness is no longer traced to man's greatness: «Человек бывает несчастлив, потому что в нем живет бесконечное» (man is unhappy because the infinite lives in him). 'With all his cunning' becomes «несмотря на все свои усилия» (in spite of all his efforts); 'cannot quite bury' becomes «не может похоронить» (cannot bury), without 'quite'; 'the Finite' becomes «временным» (the temporal). The same chapter gave February's 2-29.5, March's 3-21.5, and April's 4-20.6.
3. Блажен тот, кто нашел свое дело; пусть он не ищет другого блаженства. У него есть дело и цель жизни.
3. Blessed is he who has found his work; let him ask no other blessedness. He has a work, a life-purpose.
From Past and Present · close to the original (more).
Tolstoy’s version, in EnglishBlessed is he who has found his work; let him seek no other blessedness. He has a work and an aim in life.
Carlyle’s own wordsBlessed is he who has found his work; let him ask no other blessedness.
He has a work, a life-purpose; he has found it, and will follow it!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book III 'The Modern Worker', ch. XI 'Labour', the paragraph beginning 'Blessed is he who has found his work'.
Close. Tolstoy keeps Carlyle's first sentence and the first clause of the second, stopping at 'a life-purpose', before 'he has found it, and will follow it!'. 'Let him ask no other blessedness' becomes «пусть он не ищет другого блаженства» (let him seek no other blessedness), and 'He has a work, a life-purpose' becomes «У него есть дело и цель жизни» (He has a work and a purpose in life). Southgate's Suggestive Thoughts prints the same words among its passages on the blessedness of work, through 'and will follow it', and the Jubilee list of the Circle's sources names L. P. Nikiforov's Russian selection from Carlyle, «Загадка сфинкса» (1900), not found online; either may have been Tolstoy's route. Not in Thoughts of Wise Men (1903). Faithful to the English: printable offered.
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. Если ты спросишь: «что же делать?» то позволь мне ответить: что таков, каков ты теперь, ты ничего сделать не в силах. Дело, которое тебе предстоит сейчас, состоит в том, чтоб по возможности перестать быть пустым отголоском своего и чужого себялюбия и легкомыслия и стать хотя бы и не великой, но честной душой. Ты должен заглянуть в себя и убедиться, есть ли там хоть след души. До тех пор ничего нельзя сделать. О, братья, мы должны, насколько возможно, восстановить в себе душу и совесть, заменить наше легкомыслие искренностью и наши мертвые, каменные сердца живыми! Только тогда мы начнем понимать предстоящий нам бесконечный ряд хороших дел в их более или менее ясной последовательности. Сделайте первый шаг, и второй будет легче, яснее, выполнимее.
3. If thou ask again, What is to be done? allow me to reply: By thee, for the present, almost nothing. Thou there, the thing for thee to do is, if possible, to cease to be a hollow sounding-shell of hearsays, egoisms, purblind dilettantisms; and become, were it on the infinitely small scale, a faithful discerning soul. Thou shalt descend into thy inner man, and see if there be any traces of a soul there; till then there can be nothing done! O brother, we must if possible resuscitate some soul and conscience in us, exchange our dilettantisms for sincerities, our dead hearts of stone for living hearts of flesh. Then shall we discern, not one thing, but, in clearer or dimmer sequence, a whole endless host of things that can be done. Do the first of these; do it; the second will already have become clearer, doabler.
From Past and Present · close to the original (more).
Tolstoy’s version, in EnglishIf you ask, “What, then, am I to do?” let me answer: such as you are now, you can do nothing. The work before you now is to cease, as far as you can, to be an empty echo of your own and others’ selfishness and frivolity, and to become a soul, if not a great one, then an honest one. You must look into yourself and make sure whether there is even a trace of a soul there. Until then nothing can be done. O brothers, we must, as far as we can, restore the soul and conscience within us, replace our frivolity with sincerity, and our dead hearts of stone with living ones! Only then shall we begin to understand the endless succession of good deeds before us, in their more or less clear order. Take the first step, and the second will be easier, clearer, more within your power.
Carlyle’s own wordsIf thou ask again, therefore, on the Morrison's-Pill hypothesis, What is to be done? allow me to reply: By thee, for the present, almost nothing.
Thou there, the thing for thee to do is, if possible, to cease to be a hollow sounding-shell of hearsays, egoisms, purblind dilettantisms; and become, were it on the infinitely small scale, a faithful discerning soul. Thou shalt descend into thy inner man, and see if there be any traces of a soul there; till then there can be nothing done!
O brother, we must if possible resuscitate some soul and conscience in us, exchange our dilettantisms for sincerities, our dead hearts of stone for living hearts of flesh. Then shall we discern, not one thing, but, in clearer or dimmer sequence, a whole endless host of things that can be done. Do the first of these; do it; the second will already have become clearer, doabler; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, chapter IV 'Morrison's Pill' (Russian: Загадка сфинкса, tr. L. P. Nikiforov, 1900), Book I, ch. IV, paragraph beginning 'If thou ask again, therefore, on the Morrison's-Pill hypothesis'.
Close, lightly smoothed: the 'Morrison's-Pill hypothesis' is dropped, 'hollow sounding-shell of hearsays, egoisms, purblind dilettantisms' becomes 'empty echo of your own and others' selfishness and frivolity', 'a faithful discerning soul' becomes 'an honest soul', 'O brother' becomes 'O brothers', and the sentence ends at 'the second will be easier'. Carlyle's own words are printed here; the three excerpts run continuously.
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. Carlyle’s “on the Morrison’s-Pill hypothesis” is left out, as Tolstoy leaves it out.
4. Строго говоря, земля принадлежит двоим: всемогущему богу и всем сынам людским, которые работали на ней или которые будут работать на ней.
4. Properly speaking, the Land belongs to these two: To the Almighty God; and to all His Children of Men that have ever worked well on it, or that shall ever work well on it.
From Past and Present · close to the original (more).
Tolstoy’s version, in EnglishStrictly speaking, the land belongs to two: to almighty God and to all the sons of men who have worked on it or who will work on it.
Carlyle’s own wordsProperly speaking, the Land belongs to these two: To the Almighty God; and to all His Children of Men that have ever worked well on it, or that shall ever work well on it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book IV, chapter VIII 'The Didactic', Book IV, ch. VIII.
Close, except that Tolstoy drops 'well' twice ('worked well' becomes simply 'worked'), and 'the Land' becomes 'the earth'. Carlyle's own sentence 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.
2. Даже смерть не в силах уничтожить торжество того, кто изо всех сил борется за правое дело. Борись же, непреклонное, верное сердце, иди вперед, невзирая на счастье и несчастье, и будь уверено, что правое дело, за которое ты борешься, победит. Погибнет только всё несправедливое, правое же дело не может быть побеждено, потому что оно совершается не по твоей воле, а по вечным законам бога.
2. Even death cannot destroy the triumph of one who fights with all his strength for a righteous cause. Fight on, then, unbending, faithful heart; go forward, heedless of fortune and misfortune, and be assured that the righteous cause for which you fight will win. Only what is unjust will perish; the righteous cause cannot be defeated, because it is accomplished not by your will but by the eternal laws of God.
From Past and Present · reworded by Tolstoy (more).
What changed“Nature’s own Laws” become “the eternal laws of God.”
Carlyle’s own wordsHis very death is no victory over him.
Fight on, thou brave true heart, and falter not, through dark fortune and through bright. The cause thou fightest for, so far as it is true, no farther, yet precisely so far, is very sure of victory. The falsehood alone of it will be conquered, will be abolished, as it ought to be: but the truth of it is part of Nature's own Laws, cooperates with the World's eternal Tendencies, and cannot be conquered.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, chapter II 'The Sphinx', Book I, ch. II, the passage on Wallace.
Changed in the last sentence. The first two parts are close (Wallace and Scotland are left out between them; 'so far as it is true, no farther' is simplified to 'the right cause'). But Carlyle's 'the truth of it is part of Nature's own Laws, cooperates with the World's eternal Tendencies' becomes 'it is done not by your will but by the eternal laws of God' — Tolstoy puts God in place of Nature and adds 'not by your will'.
6. Что такое истина? — Истина для большинства людей обозначает правдоподобие, — нечто такое, что можно измерять числом полученных в ее пользу голосов.
6. What is truth? For most people truth means plausibility — something that can be measured by the number of votes cast in its favor.
From On Heroes, Hero-Worship, and the Heroic in History · close to the original (more).
Thomas Carlyle’s own wordsHalf-truth and hearsay was called truth. Truth, for most men, meant plausibility; to be measured by the number of votes you could get.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. On Heroes, Hero-Worship, and the Heroic in History (1841), Lecture V 'The Hero as Man of Letters', Lecture V, on the sceptical eighteenth century.
Close: Tolstoy turns Carlyle's past tense (said of the 18th century) into a general present and adds the question 'What is truth?'. The sentence Tolstoy uses is 'Truth, for most men, meant plausibility; to be measured by the number of votes you could get.'