8Decemberдекабря · 8-е декабря
Как легко, казалось бы, исполнение закона бога, выраженного в христианском учении, и как всё еще далеки мы от этого исполнения!
How easy, it would seem, to fulfill the law of God expressed in the Christian teaching, and how far we still are from fulfilling it!
1. Вы слышали, что сказано древним: не убивай; кто же убьет, подлежит суду (Исход 20, 13).
А я говорю вам, что всякий, гневающийся на брата своего, подлежит суду.
Вы слышали, что сказано древним: не прелюбодействуй (Исход 20, 14).
А я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред господом клятвы твои (Левит 19, 12; Второзак. 23, 21).
А я говорю вам: не клянись вовсе... Но да будет слово ваше: «да, да», «нет, нет»; а что сверх этого, то от лукавого.
Вы слышали, что сказано: око за око, и зуб за зуб (Исход 21, 24).
А я говорю вам: не противься злому; но кто ударит тебя в правую щеку твою, обрати к нему и другую.
И кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду.
И кто принудит тебя идти с ним одно поприще, иди с ним два.
Просящему у тебя дай и от хотящего занять у тебя не отвращайся.
Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего (Левит 19, 17—18).
А я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас.
Да будете сынами отца вашего небесного: ибо он повелевает солнцу своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
Ибо, если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари?
И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
Итак, будьте совершенны, как совершен отец ваш небесный.
1. You have heard that it was said to those of old: Do not kill; and whoever kills will be liable to judgment (Exodus 20:13).
But I say to you that everyone who is angry with his brother is liable to judgment.
You have heard that it was said to those of old: Do not commit adultery (Exodus 20:14).
But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.
Again, you have heard that it was said to those of old: Do not break your oath, but fulfill your oaths before the Lord (Leviticus 19:12; Deuteronomy 23:21).
But I say to you: Do not swear at all... But let your word be “yes, yes,” “no, no”; and whatever is more than this comes from the evil one.
You have heard that it was said: An eye for an eye, and a tooth for a tooth (Exodus 21:24).
But I say to you: Do not resist evil; but whoever strikes you on your right cheek, turn the other to him as well.
And whoever wants to go to law with you and take your shirt, let him have your outer garment as well.
And whoever forces you to go one mile with him, go with him two.
Give to him who asks of you, and do not turn away from him who wants to borrow from you.
You have heard that it was said: Love your neighbor and hate your enemy (Leviticus 19:17–18).
But I say to you: Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who wrong you and persecute you.
That you may be sons of your heavenly Father: for he commands his sun to rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.
For if you love those who love you, what reward have you? Do not even the tax collectors do the same?
And if you greet only your brothers, what are you doing out of the ordinary? Do not even the pagans do so?
Be perfect, then, as your heavenly Father is perfect.
Matthew 5:21, 22, 27, 28, 33, 34, 37–48.
From Matthew · reworded by Tolstoy .
What changed“Angry with his brother without a cause” loses “without a cause.”
The Russian Bible (Synodal translation)Вы слышали, что сказано древним: не убивай, кто же убьет, подлежит суду.
А Я говорю вам, что всякий, гневающийся на брата своего напрасно, подлежит суду; …
Вы слышали, что сказано древним: не прелюбодействуй.
А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред Господом клятвы твои.
А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий; …
Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
Вы слышали, что сказано: око за око и зуб за зуб.
А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую; …
… и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду; …
… и кто принудит тебя идти с ним одно поприще, иди с ним два.
Просящему у тебя дай, и от хотящего занять у тебя не отвращайся.
Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего.
А Я говорю вам: люби́те врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас, …
… да будете сынами Отца вашего Небесного, ибо Он повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
Ибо если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари …
И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
Итак будьте совершенны, как совершен Отец ваш Небесный.
Source text: ru.wikisource.orgIn English · King James Version, 1611Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: …
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: …
Ye have heard that it was said by them of old time, Thou shalt not commit adultery: …
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: …
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: …
But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: …
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
And whosoever shall compel thee to go a mile, go with him twain.
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; …
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
For if ye love them which love you, what reward have ye? do not even the publicans the same?
And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
Be ye therefore perfect, even as your Father which is in heaven is perfect.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Matthew, 5:21–22, 27–28, 33–34, 37–48.
The Synodal text of the verses named, with one change of sense: in 5:22 Tolstoy drops «напрасно» ('without a cause', Greek εἰκῇ), so that all anger, not only causeless anger, is under judgment. This is his own reading, argued in his Gospel harmony, that the word is a later addition (it is absent from the oldest manuscripts); the rest of 5:22 (raca, 'thou fool') is left out too. 5:34 is cut after 'не клянись вовсе' with an ellipsis (34b–36, the things not to swear by, omitted, as the heading says). Tolstoy adds the Old Testament references in brackets after each 'it was said' (Exodus 20:13, 20:14, Leviticus 19:12 with Deuteronomy 23:21, Exodus 21:24, Leviticus 19:17–18), sets each verse as its own paragraph, and lowercases the divine names («я», «господом», «отца вашего небесного»). 5:39 splits at a semicolon rather than a full stop. Otherwise word for word.
Translation note. Tolstoy’s wording. In v. 22 he leaves out “without a cause” (KJV: “whosoever is angry with his brother without a cause”) and the rest of the verse; in v. 47 he has «язычники», “pagans”, where the KJV has “publicans”. The references to the Law in parentheses are his.
2. В пяти заповедях Христа выражены условия исполнения закона; указано всё то, что препятствует этому исполнению. Стоит людям следовать этим 5-ти заповедям, и на земле установится царство бога. И следовать им легко даже нам, испорченным воспитанием. Что же было бы, если бы все дети воспитывались в этих заповедях?
2. Christ’s five commandments set out the conditions for fulfilling the law; they point to all that hinders this fulfillment. People need only follow these five commandments, and the kingdom of God will be established on earth. And following them is easy even for us, spoiled as we are by our upbringing. What would it be, then, if all children were brought up in these commandments?
3. Постоянное движение вперед религии — в сближении ее с нравственностью. Если в богословии мнения изменяются, убеждения людей относительно поведения неизменны.
3. The progress of religion is steadily to its identity with morals. If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.
From The Sovereignty of Ethics · joined by Tolstoy from several places .
Tolstoy’s version, in EnglishThe constant forward movement of religion lies in its drawing closer to morality. Though opinions in theology change, people’s convictions about conduct remain unchanged.
Emerson’s own wordsThe progress of religion is steadily to its identity with morals.
If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Sovereignty of Ethics (North American Review, 1878), in Lectures and Biographical Sketches (1883), Two sentences a paragraph apart, used in reverse order: 'If theology shows that opinions are fast changing...' (paragraph beginning 'Meantime there is great centrality'), then 'The progress of religion is steadily to its identity with morals' (end of the next paragraph).
Close: two sentences a paragraph apart; Tolstoy puts the later one first. 'steadily to its identity with morals' is softened to 'the constant forward movement of religion is in its drawing closer to morality'; 'If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.' is close ('in theology opinions change; men's convictions about conduct are unchanging'). Emerson's two sentences are printed here in Tolstoy's order.
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.
4. Закон жизни для мудрых неясен, но он всё более и более выясняется по мере того, как они ему следуют. Закон жизни для обыкновенных людей ясен, но он всё более и более затемняется по мере того, как они ему следуют.
4. To the wise the law of life is unclear, but it grows ever clearer as they follow it. To ordinary people the law of life is clear, but it grows ever more obscure as they follow it.
From Doctrine of the Mean · close to the original .
What Tolstoy read · G. Pauthier's FrenchC'est ainsi que les actions vertueuses du sage se dérobent aux regards, et cependant se révèlent de plus en plus chaque jour, tandis que les actions vertueuses de l'homme inférieur se produisent avec ostentation et s'évanouissent chaque jour.
Source text: gutenberg.orgIn English · James Legge, 1895… it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin.
Source text: archive.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Закон жизни мудрых неясен, но он всё более и более выясняется (для тех, кто ему следует). Закон жизни обыкновенных людей ясен для каждого, но всё более и более затемняется в общем сознании.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Doctrine of the Mean (Zhongyong), ch. 33.1.
Close to the Chinese line 'the Way of the junzi is dark yet daily grows more manifest; the way of the small man is bright yet daily fades'. Tolstoy renders 道 as 'the law of life', junzi as 'the wise' and xiaoren as 'ordinary people', and adds 'as they follow it' twice. Pauthier speaks of 'virtuous actions' hidden or displayed, and Legge of concealment and notoriety, so neither is the direct model; the 1903 version (with 'in the general consciousness') shows Tolstoy reworking it, perhaps from Konissi's Russian. The ode quoted before it ('over her embroidered robe a plain garment') is dropped.
5. Существует только один вечный, неизменный закон, управляющий всеми народами во все времена. Не повинующийся этому закону отрекается от себя, презирает человеческую природу, а этим самым такой человек, хотя и может избегнуть человеческого наказания, накладывает на себя исходящее не от людей, но самое тяжелое наказание.
5. There exists only one eternal, unchanging law, which governs all peoples at all times. He who does not obey this law disowns himself and despises human nature, and by this very thing such a man, though he may escape human punishment, lays upon himself the heaviest punishment of all, one that comes not from men.
From De re publica · shortened by Tolstoy .
Original · Latin… est quidem uera lei recta ratio, naturae congruens, diffusa in omnis, constans, sempiterna, quae uocet ad officium iubendo, uetando a fraude deterreat, …
… nec erit alia lex Romae alia Athenis, alia nunc alia posthac, sed et omnes gentes et omni tempore una lex et sempiterna et inmutabilis continebit unusque erit communis quasi magister et imperator omnium deus: ille legis huius inuentor disceptator lator, cui qui non parebit, ipse se fugiet ac naturam hominis aspernatus hoc ipso luet maximas ( poenas, etiamsi cetera supplicia quae putantur effugerit.
Source text: la.wikisource.orgIn English · C. D. Yonge (the Republic revised from Francis Barham's translation of 1841), 1877True law is right reason conformable to nature, universal, unchangeable, eternal, whose commands urge us to duty, and whose prohibitions restrain us from evil.
It is not one thing at Rome, and another at Athens; one thing to-day, and another to-morrow; but in all times and nations this universal law must forever reign, eternal and imperishable. It is the sovereign master and emperor of all beings. God himself is its author, its promulgator, its enforcer. And he who does not obey it flies from himself, and does violence to the very nature of man. And by so doing he will endure the severest penalties even if he avoid the other evils which are usually accounted punishments.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De re publica (fragment preserved by Lactantius, Divinae institutiones VI.8), III.33 (III.22 in older numbering).
Cicero's famous definition of the natural law, reduced to its two ends: one eternal, unchanging law for all peoples and all times, and the man who disobeys it. Dropped: the law as right reason agreeing with nature, that it cannot be repealed or dispensed by senate or people, that it needs no interpreter, and, notably, 'God is its author, judge and giver'. 'Ipse se fugiet' (he flees from himself) becomes 'renounces himself'; 'he will pay the greatest penalties even if he escapes the other punishments men think of' becomes 'though he may escape human punishment, he lays on himself the heaviest punishment, which does not come from men'. Latin and English agree; De re publica III.33 survives only in Lactantius, given here from Brandt's text on Latin Wikisource.
Для осуществления закона бога, насколько он выяснен нам, нужно наше усилие, и усилие это делается людьми, и, как ни медленно, мы все-таки приближаемся к этому осуществлению.
To put the law of God into practice, so far as it has been made clear to us, our effort is needed; and people are making that effort, and, however slowly, we are nevertheless drawing nearer to putting it into practice.
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