18Decemberдекабря · 18-е декабря
Человечество не переставая совершенствуется, и совершенствуется не само собой, а теми усилиями, которые делают люди для своего личного совершенствования. Царство божие устанавливается усилиями.
Humanity is ceaselessly perfecting itself, and it perfects itself not of its own accord but through the efforts that people make for their own personal perfection. The kingdom of God is established by effort.
1. Ирод — это человек власти, самоуправства, человек особой природы, который другим не обязан ничем, но которому все обязаны, царь прошлого, которого свергнет с престола царь будущего. Уже в первом известии о рождении этого царя будущего он слышит угрозу. Что же он делает? Сперва он хитрит и притворяется. За ложью следует убийство. Он без разбора совершает множество убийств, он убивает детей, еще сосущих материнское молоко, ибо он страшится ребенка, неизвестного ребенка. Для того, чтобы его уничтожить наверное, у него нет иного средства. Поэтому, пусть все умирают, лишь бы он погиб. Однако он не погибает. Царь грядущего будет жить для того, чтобы бороться с царем прошлого. Это будет долгая борьба, она будет продолжаться из века в век, от Ирода к Ироду, среди страданий, плача и крови, среди крови детей и отцов, среди плача матерей и страданий всех. Но эти бедствия да не смущают вас; не падайте духом, мужайтесь, боритесь постоянно, неослабно, без страха и без сомнения, ибо царь грядущего восторжествует.
1. Herod is the man of power, of self-will, a man of a special nature, who owes nothing to others but to whom all are beholden; the king of the past, whom the king of the future will cast down from his throne. In the very first tidings of the birth of this king of the future he hears a threat. What does he do? First he schemes and pretends. After the lie comes murder. Without distinction he commits a multitude of murders; he kills children still sucking their mothers’ milk, for he fears a child, an unknown child. To be sure of destroying him, he has no other means. So let them all die, so long as he perishes. Yet he does not perish. The king of the time to come will live to fight the king of the past. It will be a long struggle; it will go on from age to age, from Herod to Herod, amid suffering, weeping and blood, amid the blood of children and fathers, amid the weeping of mothers and the suffering of all. But let not these calamities dismay you; do not lose heart, take courage, fight constantly, unflaggingly, without fear and without doubt, for the king of the time to come will triumph.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · close to the original .
Original · FrenchHérode c'est l'iiomme-pouvoir, l'homme de son droit , l'homme d'une nature à part, qui ne doit rien aux autres, à qui les autres doivent tout, le roi du passé, que vient détrôner le roi de l'avenir.
Il tue en masse, sans distinction ; il tue des enfants encore suspendus à la mamelle de leur mère, parce que c'est un enfant qu'il craint, un enfant inconnu.
Mais que ces maux ne vous troublent point, ne vous abattent point; prenez courage, combattez toujours, sans relâche, sans peur, sans doute timide, car il est écrit que le roi de l'avenir triomphera.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter II (Paris, 1846, second edition, pp. 5–6).
The whole of Lamennais's reflection on Herod and the massacre of the innocents, translated closely. «L'homme-pouvoir, l'homme de son droit» becomes «человек власти, самоуправства»; 'it is written that the king of the future will triumph' becomes simply 'for the king of the future will triumph'; «sans doute timide» becomes «без сомнения». No public-domain English of Les Évangiles was found.
2. Часто слышишь рассуждения о том, что все усилия для изменения жизни, искоренения зла и установления справедливой жизни — бесполезны, всё это сделается само собой, прогресс сделает всё. Люди плыли на веслах, но гребцы доехали и вышли на берег, оставшиеся же в лодке путешественники не берутся за весла, предполагая, что как прежде двигалась лодка, она будет двигаться и теперь.
2. One often hears it argued that all efforts to change life, to root out evil and to establish a just life are useless; that all this will come about of itself; that progress will do everything. People were traveling by boat under oars; but the rowers reached their journey’s end and went ashore, while the passengers left in the boat do not take up the oars, supposing that the boat will go on moving now as it moved before.
3. Здесь, на земле, нет и не должно быть покоя. Жизнь — это стремление к цели, к которой можно приблизиться, но которой немыслимо достигнуть, поэтому здесь и нет покоя. Покой безнравственен. Я не решаюсь указать, в чем заключается эта цель; но какова бы она ни была, она есть или должна быть. Без нее жизнь бессмыслица; допустить это — значит отрицать бога; мало того, это значило бы признать жизнь злой и глупой шуткой.
3. Here on earth there is not, and must not be, any rest. Life is a striving toward a goal that can be approached but cannot conceivably be reached; that is why there is no rest here. Rest is immoral. I do not venture to say in what this goal consists; but whatever it may be, it exists, or must exist. Without it life is nonsense; to admit that is to deny God; more than that, it would be to declare life an evil and stupid joke.
Source not found yet .
Not found yet.
Not located. The thought (there is not and must not be rest on earth; rest is immoral; life is striving toward an aim one may approach but never reach; without it life would be an evil and stupid joke) is Mazzini's in spirit but is not in Doveri dell'uomo. Probably from another of his writings via L. P. Nikiforov's «Избранные мысли» of Mazzini (Посредник, 1905, vol. 42 list), which is not available.
Searched: it.wikisource Doveri dell'uomo (1860), all twelve chapters, for riposo/quiete/immorale/scherzo/non oso; Venturi's 1862 English for repose/rest/immoral/jest; it.wikisource full-text search; web search for 'repose is immoral' / 'il riposo è immorale'.
4. Вся история подтверждает ту неоспоримую истину, что бога можно постичь не рассуждениями, а повиновением, что присутствие вечного порядка в мире становится очевидно лишь при подчинении этому порядку и что только этим путем мы можем на земле познать его волю.
4. All history confirms the indisputable truth that God is to be comprehended not by reasoning but by obedience; that the presence of an eternal order in the world becomes evident only when we submit to that order; and that only in this way can we on earth know his will.
From Fors Clavigera, Letter LIII · reworded by Tolstoy .
What changedThe personal “Orderer” becomes an impersonal “eternal order.”
John Ruskin’s own wordsAlso this fact is historically certain,—that the Life of God is not to be discovered by reasoning, but by obeying; that on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest; that only so His way can be known on earth, and His saving health among all nations; and that on disobedience always follows darkness, the forerunner of death.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday 1875), Letter LIII, in the commentary on the eighth Psalm, after 'S'il y avait un Dieu, il faudrait le fusiller'.
The frame and the first clause are close ('historically certain' becomes 'all history confirms the undeniable truth'; 'the Life of God is not to be discovered by reasoning, but by obeying' becomes 'God can be grasped not by reasoning but by obedience'). But Ruskin's 'on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest' becomes 'the presence of an eternal order in the world becomes evident only in submission to that order': Ruskin's personal Orderer is made an impersonal order. 'His way' becomes 'His will', and 'His saving health among all nations' and the closing clause ('on disobedience always follows darkness, the forerunner of death') are left out. Same letter as 12-11.1.
5. Только мы одни можем внести справедливость в жизнь мира. Природные силы без нас ничего не могут сделать. Если человечество, как совокупность сознательных существ, не сделает этого, никто не сделает.
5. We alone can bring justice into the life of the world. The forces of nature can do nothing without us. If humanity, as the sum of conscious beings, does not do it, no one will.
From Moralphilosophie gemeinverständlich dargestellt · shortened by Tolstoy .
What Tolstoy read · Stanton Coit, The Message of Man9. Onh we alone can bring about justice in the world. The cosmic powers outside of us do not make our ideals real. If mankind, as the totality of self-conscious creatures, does not help itself, no one helps it.
Source text: archive.orgIn English · Stanton Coit (adaptation), 1889The thought that only we alone can bring about justice in the world ! The cosmic powers outside of us do not make our ideals real. If mankind, as the totality of self-conscious creatures, does not help itself, no one helps it.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Moralphilosophie gemeinverständlich dargestellt (Leipzig 1888), in Stanton Coit's English adaptation, A Students' Manual of Ethical Philosophy (London 1889), ch. VII (Responsibility), § 6, as excerpted in Coit, The Message of Man (1902), Students' Manual, p. 205; The Message of Man, ch. LXXVI, v. 9; German: Moralphilosophie, pp. 324-325.
Tolstoy's three sentences are the first three of Coit's verse, closely; he stops before "If we will not help our brothers, no one will. Neither the gods nor time will help them", and makes "the cosmic powers outside of us do not make our ideals real" into "the forces of nature can do nothing without us". He followed the English: "mankind, as the totality of self-conscious creatures" is Coit's; Gizycki's German (Moralphilosophie, 1888, p. 325) reads, as far as it can be made out, "if we self-conscious beings do not help ourselves" (Wenn wir selbstbewußte Wesen uns nicht selbst helfen) and "create justice in the world". The Message of Man is one of Tolstoy's listed sources. The Jubilee index identifies «Гижицкий» as Georg von Gizycki (1851-1895), correctly. (The index also files the anthology Vom Baume der Erkenntnis under Georg; the source list gives its compiler as Paul von Gizycki.)
6. Если мы будем признавать то, что вещи не могут быть иными, чем они есть, мы делаемся участниками той силы, которая удерживает мир в его прежнем состоянии.
Если же мы не покоряемся, мы становимся частью тех сил, которые изменяют вещи.
6. If we think things cannot be different from what they are, we but add so much to the dead inertia of the world, which keeps them as they are; while if we will not succumb, we may be part of the very forces that will help to make things different.
From William Mackintire Salter, Ethical Religion · close to the original .
Tolstoy’s version, in EnglishIf we accept that things cannot be other than they are, we become sharers in the force that keeps the world in its old state. But if we do not submit, we become part of the forces that change things.
What Tolstoy read · Stanton Coit, The Message of ManIf we think things cannot be different from what they arc, we but add so much to the dead inertia of the world, which keeps them as they arc ; while if we will not succumb wc may …
W. M. Salter. / 'i^wn, p. 155.
Source text: archive.orgSalter’s own wordsIt is a great temptation to settle down to the idea that as things are and have been so they must be.
If we think things cannot be different from what they are, we but add so much to the dead inertia of the world, which keeps them as they are ; while if we will not succumb, we may be part of the very forces that will help to make things different.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. William Mackintire Salter, Ethical Religion (1889), "The Rights of Labor"; in Stanton Coit, The Message of Man (1902), ch. LXXIV "Outward nature although indifferent to morality may be enlisted on the side of Right", v. 15, Ethical Religion p. 155 (1889 ed.); Coit ch. LXXIV, v. 15.
Close: one sentence, split by Tolstoy into two paragraphs at the semicolon. "We but add so much to the dead inertia of the world, which keeps them as they are" becomes "we become participants in the force that holds the world in its former state"; "we may be part of the very forces that will help to make things different" becomes "we become part of the forces that change things". Coit quotes the sentence unchanged and is the likely intermediary, as in November (11-11.1). The Jubilee name index takes «Сольтер» for Samuel Salter (d. 1778); the author is William Mackintire Salter (1853-1931) of the Chicago Ethical Society, and Tolstoy's name is right. Salter'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.
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 .
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.
Как ни незаметно и ничтожно твое участие в общем изменении к лучшему жизни мира, оно необходимо, потому что из таких ничтожных, незаметных усилий множества слагается всё то движение к благу, которым ты пользуешься. И потому не фальшивь, а натягивай постромки, хотя никто и не видит и не погоняет.
However unnoticed and slight your part in the common change of the world’s life for the better, it is necessary, because it is of such slight, unnoticed efforts of a multitude that the whole movement toward the good that you enjoy is made up. And so do not shirk, but keep your traces taut, even though no one sees and no one drives you on.
Translation note. The image is of a horse in a team: one that «фальшивит» only seems to pull and leaves the load to the others; the traces are the straps by which it pulls.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/december/18