30Decemberдекабря · 30-е декабря
Сознание братства и равенства всех людей всё более и более распространяется в человечестве.
The consciousness of the brotherhood and equality of all people is spreading more and more through humanity.
1. Тот, кто сказал: «Придите ко мне все труждающиеся и обремененные, и я успокою вас», сделался сам через это слово средоточием всего человечества, ибо всё человечество живет под гнетом притеснения и труда.
Сочтите тех, кто не несет этой тяжести, а налагает ее на других, тех, кто пользуется трудами других и притеснением их — много ли таковых? На одного господина миллион рабов, на одного счастливца, в смысле сатаны, миллион существ, согбенных до земли, которую они орошают пòтом и слезами. Эти обездоленные создания — это овцы доброго пастыря, овцы Христовы, те, для которых он отдал свою жизнь. Он их зовет к себе, и мало-помалу, по мере того, как приближаются обещанные времена, они, подняв головы, слушают его голос, узнают его и готовятся ему следовать. Из всех овчарен, из среды всякого народа прибегут эти овцы, ибо все принадлежат доброму пастырю, и он соберет их. Рассеянные, разъединенные, они толпятся в смутном ожидании того, кто поведет их на такие пастбища, где они не будут отданы во власть наемников, которые, завидя приближающегося волка, покидают своих овец и убегают, или людям чужим, которые, заботясь лишь о своей выгоде, об удовлетворении своей алчности, присваивают их себе, одеваются их шерстью, питаются их мясом. И придя к доброму пастырю, все овцы соберутся вокруг него, и будет едино стадо и един пастырь.
Цель земной миссии Христа: составить из всех людей народ братьев, соединить всех людей между собой, соединив их с богом, утвердить их в единении под святым законом бесконечного и беспредельного прогресса любви, которая есть жизнь вечная всего существующего.
1. He who said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” became through that word the center of all humanity, for all humanity lives under the weight of oppression and toil.
Count those who do not bear this burden but lay it on others, those who profit from the labors of others and from oppressing them — are there many of them? For one master, a million slaves; for one who is happy in Satan’s sense, a million beings bowed to the earth, which they water with their sweat and tears. These disinherited creatures are the sheep of the good shepherd, the sheep of Christ, those for whom he gave his life. He calls them to himself, and little by little, as the promised times draw near, they raise their heads, listen to his voice, recognize it, and make ready to follow him. From every sheepfold, from the midst of every people, these sheep will come running, for all belong to the good shepherd, and he will gather them. Scattered, divided, they crowd together in dim expectation of the one who will lead them to pastures where they will not be given over into the power of hirelings, who leave their sheep and run away when they see the wolf coming, or of strangers, who, caring only for their own gain and the satisfying of their greed, take them for themselves, clothe themselves in their wool and feed on their flesh. And when they have come to the good shepherd, all the sheep will gather around him, and there shall be one flock and one shepherd.
The aim of Christ’s mission on earth: to make of all people one people of brothers, to unite all people with one another by uniting them with God, to establish them in unity under the holy law of the infinite and boundless progress of love, which is the eternal life of all that exists.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
What changed“The holy laws of liberty … and of love” loses liberty.
Original · French… celui-là s'est fait, par cette seule parole, le centre de l'humanité, car c'est l'humanité entière qui ploie sous l'oppression et le travail.
Pour un maître, des millions d'esclaves ; pour un heureux selon Satan, des millions de créatures courbées vers la terre , qu'elles mouillent de leurs sueurs et de leurs larmes que nul n'essuie.
Et en venant au bon Pasteur, en se rassemblant autour de lui, elles ne feront qu'un ; il n'y aura plus qu'une seule bergerie et qu'un seul Pasteur.
Voilà le but, sur la mission du Christ : faire de tous les hommes un peuple de frères, les unir entre eux en les unissant à Dieu, les constituer dans l'unité sous les lois saintes delà liberté, qui est le principe du progrès sans fin, sans terme, de l'humanité; de l'amour, qui est la vie, l'éternelle vie de tout ce qui est.
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 John, chapter X (the good shepherd) (Paris, 1846, second edition, pp. 368–369).
The whole reflection, close until the last sentence. 'Millions of slaves for one master' becomes 'a million'; 'tears that no one wipes away' loses its last clause. In the last sentence Lamennais sets men 'in unity under the holy laws of liberty, the principle of humanity's endless progress, and of love, which is life'; Tolstoy drops liberty and makes it 'the holy law of the endless and boundless progress of love, which is the eternal life of all that exists'. No public-domain English of Les Évangiles was found.
Translation note. Matthew 11:28 is given in the KJV’s wording, which Tolstoy’s matches. In John 10:16 the KJV has “one fold, and one shepherd”; Tolstoy’s «стадо» is a flock.
2. Понимаем ли мы наше духовное братство? Понимаем ли наше происхождение от одного небесного отца, образ которого мы носим в себе и к совершенству которого мы постоянно можем приближаться? Признали ли мы то, что в душах всех людей, так же как и в нашей, одна и та же божественная жизнь? А между тем, это одно составляет истинную, свободную связь людей между собой.
Для изменения строя жизни людей необходимо новое уважение людей друг к другу. До тех пор, пока люди смотрят друг на друга, как теперь, почти как на скотину, они не перестанут скотски обращаться с людьми, будут продолжать силою или хитростью делать их орудиями достижения своих целей. Не может быть братства между людьми до тех пор, пока они не поймут свое сродство и отношение к богу и то великое назначение, для которого дана им жизнь. Теперь же на такие мысли смотрят как на фантазии, и на учителя, который надеется найти в людях веру в свое братство и сыновность богу, смотрят как на мечтателя. А между тем признание этой простейшей истины христианства переворотило бы всё общество и установило бы между людьми такие отношения, которых мы не можем себе представить теперь. Никто из нас не может вообразить себе ту перемену в обращении, ту нежность, уважение, мягкость и ту энергию усилий для общественного улучшения, которые возникли бы по мере того, как люди проникали бы до духовной части друг друга и понимали бы значение души каждого самого низшего человеческого существа. Тогда те оскорбления, огорчения, угнетения, которых теперь мы и не замечаем, возмущали бы нас более, чем теперешние величайшие преступления. Тогда всякий человек был бы священен в глазах человека, и оскорбление, нанесенное человеку, представлялось бы враждою против бога. Признавая эту истину, человек не мог бы надругаться над ближним, потому что видел бы в нем божественное. Нельзя себе представить истины столь практической, как это учение. Да, нам нужно новое откровение — не о рае и аде, а о том духе, который живет в нас.
2. Do we understand our spiritual brotherhood? Do we understand our descent from one heavenly Father, whose image we bear within us and to whose perfection we may continually draw nearer? Have we recognized that in the souls of all men, as in our own, there is one and the same divine life? And yet this alone makes the true, free bond between men.
To change the order of men’s life, a new respect of men for one another is needed. As long as men look on one another as they do now, almost as on cattle, they will not cease to treat men like cattle, and will go on making them, by force or by cunning, the tools for reaching their own ends. There can be no brotherhood among men until they understand their kinship and their relation to God, and the great calling for which life is given them. Now, though, such thoughts are looked on as fancies, and the teacher who hopes to find in men a faith in their brotherhood and their sonship to God is looked on as a dreamer. And yet the acknowledgment of this simplest truth of Christianity would turn all society upside down and would establish among men such relations as we cannot now imagine. None of us can picture the change in men’s dealings with one another, the tenderness, the respect, the gentleness, and the energy of effort for the betterment of society that would arise as men came to penetrate to the spiritual part of one another and to understand the significance of the soul of every human being, even the lowest. Then the insults, the hurts, the oppressions that we do not even notice now would outrage us more than the greatest crimes of today. Then every man would be sacred in the eyes of man, and an insult done to a man would seem enmity against God. A man who acknowledged this truth could not abuse his neighbor, for he would see the divine in him. No truth can be imagined so practical as this teaching. Yes, we need a new revelation — not of heaven and hell, but of the spirit that lives in us.
From Three works · joined by Tolstoy from several places .
Channing’s own wordsBut do we understand our spiritual Brotherhood ? Do we feel ourselves to be derived from one Heavenly Parent, in whose image we are all made, and whose perfection we may constantly approach ? Do we feel that there is one divine life in our own and in all souls ? This seems to me the only true bond of man to man.
There can be no spirit of brotherhood, no true peace, any further than men come to understand their affinity with and relation to God, and the infinite purpose for which He gave them life.
With this great truth in his heart a man cannot insult a fellowman, for he beholds the Divine in the Human.
Can you conceive then of a truth so practical as this doctrine of the greatness of man as a moral being?
We need a New Revelation — not of Heaven or of Hell — but of the Spirit within ourselves.
Source text: archive.orgAnother scan of the same 1884 London edition, used where the first scan's OCR is damagedI have also felt and continually insisted, that a new reverence for man was essential to the cause of social reform. As long as men regard one another as they now do, that is as little better than the brutes, they will continue to treat one another brutally. Each will strive, by craft or skill, to make others his tools.
As yet these ideas are treated as a kind of spiritual romance; and the teacher who really expects men to see in themselves and one another the children of God, is smiled at as a visionary. The reception of this plainest truth of Christianity would revolutionise society, and create relations among men not dreamed of at the present day.
None of us can conceive the change of manners, the new courtesy and sweetness, the mutual kindness, deference, and sympathy, the life and energy of efforts for social melioration, which are to spring up, in proportion as man shall penetrate beneath the body to the spirit, and shall learn what the lowest human being is. Then insults, wrongs, and oppressions, now hardly thought of, will give a deeper shock than we receive from crimes, which the laws punish with death. Then man will be sacred in man’s sight ; and to injure him will be regarded as open hostility towards God.
Source text: archive.orgThe Works, Boston, American Unitarian Association, 1890With this great truth in his heart a man cannot insult a fellow-man, for he beholds the divine in the human.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Three works (Complete Works, London, 1884): the sermon 'Honour Due to All Men'; the 'Introductory Remarks' to the collected Works (1841); and 'God Revealed in the Universe and in Humanity', in The Perfect Life (1873), Paragraph 1: 'Honour Due to All Men', the paragraph beginning 'It may be said that Christianity has done much to awaken benevolence'. Paragraph 2: 'Introductory Remarks', the paragraph beginning 'These remarks might easily be extended'; then 'God Revealed in the Universe and in Humanity', the paragraph beginning 'Another practical use of the views now given of human nature' and its last two sentences.
Tolstoy joins passages from three works into two paragraphs and translates them closely. Paragraph 1 is four consecutive sentences of 'Honour Due to All Men' ('This seems to me the only true bond of man to man' becomes 'this alone is the true, free bond of men'). Paragraph 2 is the 'Introductory Remarks', condensed: 'I have also felt and continually insisted, that' is dropped, and so are two sentences ('A union would spring up...'; 'Men would know the import of the word Brother...'); 'crimes, which the laws punish with death' becomes 'the greatest crimes of today'. It goes on with the sentence 'With this great truth in his heart a man cannot insult a fellow-man...' from 'God Revealed in the Universe and in Humanity', the rhetorical 'Can you conceive then of a truth so practical...?' turned into a statement ('No truth so practical can be imagined as this teaching'), and the last sentence of that discourse, 'We need a New Revelation...', to which Tolstoy adds 'Yes,'. The joining may be Broadbent's (Channing selection, London, 1903) or Tolstoy's own. The excerpts come from two copies of the 1884 edition and, for one sentence, the 1890 Boston edition.
3. Нельзя любить ни того, кого ты боишься, ни того, кто тебя боится.
3. You cannot love either the one you fear or the one who fears you.
From Laelius de amicitia · close to the original .
What Tolstoy read · Ramage, Beautiful Thoughts from Latin Authors, heading 'Who can Love Him whom he Fears? …For who can either love him whom he fears, or him by whom he thinks that he is feared?
Source text: archive.orgOriginal · LatinQuis enim aut eum diligat quem metuat, aut eum a quo se metui putet?
Source text: thelatinlibrary.comIn English · E. S. Shuckburgh, 1900Who can love one whom he fears, or by whom he knows that he is feared?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Laelius de amicitia, 53 (15 in Ramage's numbering).
Cicero's rhetorical question (said of tyrants, who can have no friends) made a statement: one cannot love either the one you fear or the one who fears you. Close. The line is also in Ramage, Tolstoy's source for two other Cicero entries this month (12-23.1, 12-23.4).
4. Люди, проповедующие нравственность и ограничивающие ваши обязанности пределами вашей семьи и родины, проповедуют вам эгоизм, более или менее широкий, но тем не менее вредный и вам и другим. Семья и родина — два круга, заключающиеся в еще более широком круге — человечестве. Это две ступени, которые нужно пройти, но на которых не следует останавливаться.
4. Those who preach morality and confine your duties within the bounds of your family and your country are preaching egoism to you, more or less broad, but harmful nonetheless both to you and to others. The family and the country are two circles contained within a still wider circle — humanity. They are two steps you must climb, but on which you must not stop.
From Doveri dell'uomo · close to the original .
Original · ItalianQuei che v'insegnano morale, limitando la nozione dei vostri doveri alla famiglia o alla patria, v'insegnano, più o meno ristretto, l'egoismo, e vi conducono al male per gli altri e per voi medesimi. Patria e Famiglia sono come due circoli segnati dentro un circolo maggiore che li contiene; come due gradini d'una scala senza i quali non potreste salire più in alto, ma sui quali non è permesso arrestarvi.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862… do but teach you a more or less enlarged egotism, tending to the injury of others and …
The family and the Country are like two circles drawn within a larger circle which contains them both : they are two steps of the ladder you have to climb ; without them your ascent is impossible, but upon them it is forbidden to rest.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter IV, «Doveri verso l'Umanità», Chapter IV (Doveri dell'uomo, London 1860, p. 42); Venturi's English, chapter IV, p. 66.
Faithful; Tolstoy names the larger circle ('humanity') and drops 'without which you could not climb higher'. His 'egotism, more or less wide' («более или менее широкий») follows Venturi's 'more or less enlarged egotism'; Mazzini wrote «più o meno ristretto» (more or less narrow), another sign the Russian was made from the English.
Сознание своего единства со всем человечеством, вытекающее из сознания единого во всех божественного начала, дает людям наивысшее и внутреннее — личное и внешнее — общественное благо. Мешают этому сознанию более всего суеверия государственные, народные, сословные и религиозные. Устанавливает это сознание истинная религия.
People’s consciousness of their oneness with all humanity, which flows from the consciousness of the one divine principle in all, gives them the highest good, both inward — personal — and outward — social. This consciousness is hindered most of all by the superstitions of state, of nation, of class and of religion. It is established by true religion.
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