12Decemberдекабря · 12-е декабря
Доброта побеждает всё, а сама непобедима.
Kindness conquers all, and is itself unconquerable.
1. Против всего можно устоять, но не против доброты.
1. One can hold out against everything, but not against kindness.
From Julie, ou la Nouvelle Héloïse, Part II, Letter V · close to the original .
Original · French… c'est le don d'aimer, mon enfant, qui te fait aimer. On peut résister à tout, hors à la bienveillance ; et il n'y a point de moyen plus sûr d'acquérir l'affection des autres, que de leur donner la sienne.
Source text: fr.wikisource.orgIn English · anonymous (the 1761 version usually credited to William Kenrick), 1810Every other charm may be withstood, but benevolence is irresistible ; and there is no method so sure to obtain the love of others, as that of having an affection for them.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part II, Letter V (Claire to Julie), Deuxième partie, Lettre V, «Réponse».
The first half of one sentence in Claire's letter to Julie: 'one can resist everything except benevolence'. Tolstoy renders «bienveillance» as «доброта» (kindness) and leaves out the rest ('there is no surer way to win others' affection than to give them one's own'). Not in Émile; Quitard's Dictionnaire des proverbes quotes the sentence as Rousseau's without a title.
Translation note. The Jubilee text breaks the italics at the comma; the English sets the line as one.
2. Не осуждение зла, а возвеличение добра устанавливает согласие и единение в личной и мировой жизни. Человек осуждает зло и творящего его, а это самое осуждение зла и тех, кто его делают, только содействует росту зла, тогда как пренебрежение к злу и забота только о благе уничтожают зло.
2. It is not the condemnation of evil but the exalting of good that establishes harmony and unity in personal life and in the life of the world. Man condemns evil and him who does it, and this very condemnation of evil and of those who do it only helps evil to grow; whereas paying no heed to evil and caring only for the good destroy evil.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changed“The evil-minded condemn evil” becomes “man condemns evil.”
Lucy Mallory’s own words… the exaltation of the good, is the way to individual and universal harmonization. The evil-minded condemn evil, and this of itself is the worst of evils, for its condemnation stimulates its growth, whereas the ignoring of evil, and the cultivation of the good, causes evil to die.
… of endeavor.--Lucy A. Malloby.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Portland, Oregon), vol. XIV, New Series, no. 6, May-June 1901: an editorial paragraph, In a run of the editor's short paragraphs that ends "--Lucy A. Mallory", before the notice of the journal "Peace".
The paragraph reads "Not the condemnation of the evil, but the exaltation of the good, is the way to individual and universal harmonization...". The first sentence is close ("harmonization" becomes "concord and union in personal and world life"). The second is changed: Mallory's "The evil-minded condemn evil" becomes "Man condemns evil and the one who does it", so Tolstoy turns a reproach of the evil-minded into a warning to everyone and adds the evildoer; "and this of itself is the worst of evils" is dropped; "the ignoring of evil, and the cultivation of the good" becomes "disregard of evil and care only for the good". The run of paragraphs is signed at its end "Lucy A. Mallory".
3. Если доброе дело имеет побудительную причину, оно уже не добро; если оно имеет своим предвидимым последствием награду, оно тоже не добро. Добро вне цепи причин и следствий.
3. If a good deed has a motive, it is no longer good; if a reward is its foreseen consequence, it is not good either. The good lies outside the chain of causes and effects.
4. Подобно тому, как факелы и фейерверки бледнеют и делаются невидимыми при свете солнца, так и ум, даже гений, а равно и красота блекнут и затмеваются перед сердечной добротой.
4. Just as torches and fireworks grow pale and become invisible in the light of the sun, so intelligence, even genius, and beauty as well, fade and are eclipsed before kindness of heart.
From Die Welt als Wille und Vorstellung, vol. II, ch. 19 · close to the original .
Original · GermanDenn wie Fackeln und Feuerwerk vor der Sonne blaß und unſcheinbar werden, ſo wird Geiſt, ja Genie und ebenfalls die Schönheit, überſtrahlt und verdun⸗ kelt von der Güte des Herzens.
Source text: archive.orgIn English · R. B. Haldane and J. Kemp, 1886For as torches and fireworks become pale and insignificant in the presence of the sun, so intellect, nay, genius, and also beauty, are outshone and eclipsed by the goodness of the heart.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Die Welt als Wille und Vorstellung, vol. II, ch. 19 (Vom Primat des Willens im Selbstbewußtseyn), as excerpted in Frauenstädt, Lichtstrahlen aus seinen Werken (1862 ed.; Tolstoy had the 1891 ed.), Lichtstrahlen, extract cited "W. II, 261" (WWV II, ch. 19; Haldane-Kemp vol. II, ch. XIX).
One sentence, closely translated ("as torches and fireworks grow pale and insignificant before the sun, so intellect, even genius, and beauty too are outshone and eclipsed by goodness of heart"); Tolstoy drops the "for" that ties it to the sentence before. Not, as one might guess, from the Grundlage der Moral.
5. Беспредельная нежность есть величайший дар и достояние всех истинно великих людей.
5. An infinitude of tenderness is the chief gift and inheritance of all the truly great men.
From The Two Paths · close to the original .
Tolstoy’s version, in EnglishBoundless tenderness is the greatest gift and possession of all truly great men.
John Ruskin’s own wordsI find this more and more every day: an infinitude of tenderness is the chief gift and inheritance of all the truly great men.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Two Paths (1859), Lecture I 'The Deteriorative Power of Conventional Art over Nations' (Kensington Museum, January 1858), Lecture I, after the comparison of the Chartres statue with the Madonna of Amiens ('Tender and true').
Close: 'an infinitude of tenderness is the chief gift and inheritance of all the truly great men' is translated word for word ('chief' becomes 'greatest'). Ruskin's own words are printed here; in Ruskin they begin mid-sentence.
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.
6. Самые нежные растения прокладывают себе путь через самую жесткую землю, через трещины скал. Так и доброта. Какой клин, какой молот, какой таран может сравниться с силой доброго, искреннего человека? Ничто не может противостоять ему.
6. The tenderest plants make their way through the hardest earth, through the cracks of rocks. So it is with kindness. What wedge, what hammer, what battering ram can compare with the strength of a kind, sincere man? Nothing can withstand him.
From Letter to Harrison Blake, Concord, 27 March 1848 · reworded by Tolstoy .
What changedThe force of “an earnest man” becomes the force of kindness.
Thoreau’s own wordsEvery man should stand for a force which is perfectly irresistible. How can any man be weak who dares _to be_ at all? Even the tenderest plants force their way up through the hardest earth and the crevices of rocks; but a man no material power can resist. What a wedge, what a beetle, what a catapult, is an _earnest_ man! What can resist him?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 March 1848 (Familiar Letters, Writings vol. VI, 1906; first printed in Letters to Various Persons, 1865), Letter of 27 March 1848, the paragraph beginning "Our bread need not ever be sour or hard to digest".
Changed in the middle. The first and last sentences are close (the plants through hard earth and the crevices of rocks; wedge, beetle and catapult, with the beetle, a heavy mallet, rendered "молот"). But Thoreau's "but a man no material power can resist" becomes "Так и доброта" (so it is with goodness), and his "earnest man" becomes "a good, sincere man": Tolstoy turns a saying about the force of an earnest man into one about goodness. "What can resist him?" becomes a statement, "Nothing can resist him". The same letter gave November 26 (11-26.5).
7. Где есть человек, там есть и случай сделать ему доброе.
7. Wherever there is a man, there is an occasion to do him good.
From De vita beata · close to the original .
Original · Latin… hominibus prodesse natura me iubet. Serui liberine sint hi, ingenui an libertini, iustae libertatis an inter amicos datae, quid refert? ubicumque homo est, ibi benefici locus est.
Source text: thelatinlibrary.comIn English · Aubrey Stewart, 1889Nature bids me do good to mankind—what difference does it make whether they be slaves or freemen, free-born or emancipated, whether their freedom be legally acquired or betowed by arrangement among friends? Wherever there is a human being, there is an opportunity for a benefit: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De vita beata, 24.3.
A close translation of the one sentence 'ubicumque homo est, ibi benefici locus est', taken out of its argument (a rich man's own house, slaves and freedmen included, gives room for generosity).
8. Нам кажется, что мы любим тех, кто нам нравится, кто нас хвалит, делает нам добро, но это не любовь, а или пристрастие, или обмен выгоды: он нас хвалит, и мы его хвалим, он нам делает добро, и мы ему платим тем же. В таком чувстве нет ничего дурного, но это не истинная любовь, не любовь божеская. Любовью божеской, истинной мы любим только тогда, когда любим человека не за то, что он приятен нам или сделал нам доброе, а потому, что в нем, как и в каждом человеке, видим дух божий.
Только когда мы так любим людей, мы можем любить, как учил Христос, не одних любящих нас, а и дурных, вредных нам и всему миру людей, врагов наших. И такая любовь не только не уменьшается от того, что люди дурны и ненавидят нас, а, напротив, становится сильнее и прочнее. Она становится сильнее потому, что чем больше одержим человек злобою, тем нужнее ему любовь. Прочнее же такая любовь, чем любовь пристрастная и к любящим нас, потому, что никакие перемены в том, кого мы любим, не могут изменить ее.
8. We think that we love those whom we like, who praise us, who do us good; but this is not love, it is either partiality or an exchange of benefits: they praise us and we praise them, they do us good and we repay them in kind. There is nothing bad in such a feeling, but it is not true love, not divine love. We love with divine, true love only when we love people not because they are pleasant to us or have done us good, but because we see in them, as in every human being, the spirit of God.
Only when we love people in this way can we love, as Christ taught, not only those who love us but also the bad, people harmful to us and to the whole world: our enemies. And such love not only is not lessened because people are bad and hate us, but on the contrary grows stronger and firmer. It grows stronger because the more people are possessed by malice, the more they need love. And it is firmer than partial love and love for those who love us, because no change in those we love can change it.
Ответить добрым словом на злое, оказать услугу за обиду, подставить другую щеку, когда ударили по одной, есть верное и всегда для всех доступное средство укрощения злобы.
To answer a spiteful word with a kind one, to do a service in return for an injury, to turn the other cheek when struck on one, is a sure means of taming malice, and one always within reach of everyone.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/december/12