23Februaryфевраля · 23-е февраля
Существующее устройство жизни не соответствует ни требованиям совести, ни требованиям рассудка.
The existing ordering of life accords neither with the demands of conscience nor with the demands of good sense.
Translation note. «Рассудок», “good sense”, is kept apart from «разум», “reason”, in the day’s closing thought.
1. Большинство деловых людей считают, что самым подходящим порядком вещей в этом мире является, попросту, тот, при котором огромная и беспорядочная толпа вырывает друг у друга всё, что может, и топчет детей и стариков в грязь и фабрикует различные негодные предметы при помощи рабочих, которых можно соблазнить и собрать, а впоследствии разогнать, предоставляя им свободно умирать с голоду.
1. Most men of business consider that the most fitting order of things in this world is, quite simply, one in which a vast and disorderly crowd snatch from one another all they can, and trample children and old people into the mud, and manufacture all kinds of worthless articles with the help of workers who can be lured and gathered together and later dispersed, leaving them free to die of hunger.
From The Political Economy of Art · reworded by Tolstoy .
What changed“Doing what work it finds must be done” becomes manufacturing “all kinds of worthless articles”; “bribe or inveigle together” becomes “lured and gathered together,” and “scatter to starvation” becomes leaving them “free to die of hunger.”
John Ruskin’s own wordsI know well how strange, fanciful, or impracticable these suggestions will appear to most of the business men of this day; men who conceive the proper state of the world to be simply that of a vast and disorganized mob, scrambling each for what he can get, trampling down its children and old men in the mire, and doing what work it finds _must_ be done with any irregular squad of labourers it can bribe or inveigle together, and afterwards scatter to starvation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; later A Joy for Ever), Addenda, Note 2nd 'Right to Public Support', Note 2nd, last paragraph.
Close except in one clause. Ruskin's 'doing what work it finds must be done' becomes 'manufactures various worthless articles' (фабрикует различные негодные предметы); 'bribe or inveigle together' becomes 'entice and gather'; 'scatter to starvation' becomes 'disperse, leaving them free to die of hunger'. Ruskin's opening ('how strange … these suggestions will appear') is dropped. No printable.
2. Представьте себе стаю голубей на ржаном поле. Представьте, что 99 из них вместо того, чтобы клевать то, что они хотят, и пользоваться только необходимым, собирают всё то, что они могут добыть, в большую кучу и, не оставляя для себя ничего, кроме мякины, сохраняют эту кучу для одного самого слабого и худшего из голубей стаи. Вообразите себе картину, как они, сидя кругом, смотрят, как этот один, наевшись, бросает и тратит добро, и как они бросаются и разрывают на куски одного более смелого и более голодного, чем другие, за то только, что он тронул одно зернышко из кучи.
Если бы вы видели всё это, вы увидали бы только то, что установлено и постоянно делается между людьми.
2. Imagine a flock of pigeons in a field of rye. Imagine that ninety-nine of them, instead of pecking at what they want and taking only what they need, gather all they can get into a big heap and, keeping nothing for themselves but the chaff, save this heap for one, the weakest and worst pigeon of the flock. Picture to yourselves how they sit round about and watch while this one, having eaten his fill, throws about and wastes the good food, and how they fall upon one bolder and hungrier than the rest and tear him to pieces only because he touched one little grain of the heap.
If you saw all this, you would see only what is established and continually done among men.
From The Principles of Moral and Political Philosophy · shortened by Tolstoy .
Paley’s own wordsIF you should see a flock of pigeons in a field of corn; …
… you should see ninety-nine of them gathering all they got into a heap; reserving nothing for themselves but the chaff and the refuse; …
… if you should see this, you would see nothing more than what is every day practised and established among men.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Principles of Moral and Political Philosophy (1785), Book III, Part I, ch. I 'Of Property' (Boston, 1852 printing), The chapter's opening paragraph, pp. 80-81.
Paley's single conditional sentence becomes three imperatives ('Imagine...'), and Tolstoy stops before Paley's application to men ('Among men, you see the ninety and nine toiling...'). He drops 'all the winter', 'perhaps', and 'the refuse'; 'taking just as much as it wanted, and no more' becomes 'using only what is necessary'; corn becomes rye. The sense is unchanged. The Jubilee list of sources names Crosby's Earth for All Calendar, readings on the land question, which is not online; whether it printed the pigeons is unknown.
3. Могу ли я видеть без огорчения, как люди употребляют свой ум на то, чтобы ссориться друг с другом, чтоб приготовлять друг другу ловушки, обманывать и выдавать. Могу ли я без слез глядеть на то, что основы добра и зла заброшены или, скорее, неизвестны.
3. Can I see without grief how people use their minds to quarrel with one another, to lay traps for one another, to deceive and to betray? Can I look without tears on the fact that the foundations of good and evil are neglected, or rather unknown?
Probably from Elegies · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe thought is Theognis’s, lines 57–60, but Tolstoy’s much longer version probably came through an intermediary not found.
Original · Ancient Greek… τίς κεν ταῦτ' ἀνέχοιτ' ἐσορῶν;
… ἀλλήλους δ' ἀπατῶσιν ἐπ' ἀλλήλοισι γελῶντες, οὔτε κακῶν γνώμας εἰδότες οὔτ' ἀγαθῶν.
Source text: el.wikisource.orgIn English · J. Banks, 1856They deceive also one another, laughing one at the other, conscious of the sentiments neither of bad nor good.
Source text: archive.orgDetails
A likely source, not certain. Elegies, lines 57–60.
The Jubilee name index dates «Феогнист» to the 6th–5th c. BC, which makes him Theognis of Megara. Lines 57–60: "who could bear to see this? They deceive one another, laughing at one another, knowing the marks neither of bad nor of good." Tolstoy's version is much expanded (quarrelling, laying traps, betraying, "without tears"); it probably came through an intermediary, not found.
4. В почве и солнечном свете, в растительном и животном царствах, в рудных месторождениях и силах природы, которыми мы только еще начинаем пользоваться, заключаются неисчерпаемые богатства, из которых люди, руководимые разумом, могли бы удовлетворять все свои материальные потребности. В природе нет причин для бедности — даже для бедности горбатого или дряхлого. Ибо человек по природе своей — общественное животное, и если бы не было оскотинивающего влияния хронической нищеты, то семейная любовь и общественное сострадание доставляли бы всё необходимое для тех, которые сами не в силах содержать себя.
4. In the soil and in sunlight, in the vegetable and animal kingdoms, in mineral deposits and in the forces of nature, which we are only now beginning to use, lie inexhaustible riches from which people guided by reason could satisfy all their material needs. In nature there is no cause for poverty — not even for the poverty of the hunchbacked or the decrepit. For man is by his nature a social animal, and were it not for the brutalizing influence of chronic destitution, family love and social compassion would provide all that is needed for those who are not able to support themselves.
From Social Problems · close to the original .
Henry George’s own wordsIn soil and sunshine, in vegetable and animal life, in veins of minerals, and in pulsing forces which we are only beginning to use, are capabilities which we cannot exhaust — materials and powers from which human effort, guided by intelligence, may gratify every material want of every human creature.
There is in nature no reason for poverty — not even for the poverty of the crippled or the decrepit.
For man is by nature a social animal, and the family affections and the social sympathies would, where chronic poverty did not distort and embrute, amply provide for those who could not provide for themselves.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. VIII 'That We All Might Be Rich', Ch. VIII, after the transatlantic steamer's provisions.
A close translation, sentence by sentence. 'pulsing forces' becomes 'forces of nature'; 'capabilities which we cannot exhaust — materials and powers' becomes 'inexhaustible riches'; 'the crippled' becomes 'the hunchbacked'. The 1886 printing (Henry George, New York) is saved beside the 1898 and 1901 scans, which misread 'for' in the second sentence.
5. Для улучшения общей жизни необходимо, чтобы в управление общественными делами вкладывалось всё более и более разума и любви не только со стороны некоторых лиц, а со стороны всего общества. Мы не можем благоразумно предоставить наши общественные дела государственным людям. Народ сам должен думать, ибо только он может действовать.
5. For the common life to be bettered, it is necessary that more and more reason and love be put into the management of public affairs, not by certain persons only, but by society as a whole. We cannot prudently leave our public affairs to statesmen. The people must think for themselves, for they alone can act.
From Social Problems · reworded by Tolstoy .
What changed“More and more intelligence” becomes “more and more reason and love,” “the progress of civilization” becomes the bettering of “the common life,” and “politics to politicians, or political economy to college professors” becomes “our public affairs to statesmen.”
Henry George’s own wordsThe progress of civilization requires that more and more intelligence be devoted to social affairs, and this not the intelligence of the few, but that of the many.
We cannot safely leave politics to politicians, or political economy to college professors.
The people themselves must think, because the people alone can act.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, after the Brooklyn Bridge.
Tolstoy adds love: George's 'more and more intelligence' becomes 'more and more reason and love' (разума и любви). 'The progress of civilization' becomes 'the improvement of the common life'; 'politics to politicians, or political economy to college professors' becomes 'our social affairs to statesmen'. The last sentence is close. No printable.
6. Сколь устойчивой ни казалась бы нам наша цивилизация, а в ней развиваются уже разрушительные силы. Не в пустынях и лесах, а в городских трущобах и на шоссейных дорогах воспитываются те варвары, которые сделают с нашей цивилизацией то же, что сделали гунны и вандалы с древней.
6. However stable our civilization may seem to us, destructive forces are already developing within it. Not in deserts and forests, but in city slums and on the highroads, are being reared the barbarians who will do to our civilization what the Huns and Vandals did to the ancient one.
From Social Problems · close to the original .
Henry George’s own wordsStrong as it may seem, our civilization is evolving destructive forces. Not desert and forest, but city slums and country roadsides are nursing the barbarians who may be to the new what Hun and Vandal were to the old.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, on the great cities.
Close. Tolstoy adds 'already' and makes George's 'may be' certain: the barbarians 'will do to our civilization' what the Huns and Vandals did. The reviewer may prefer Tolstoy's version because of that change.
7. Преобразования должны совершаться народом и для народа; до тех же пор, пока они, как теперь, являются достоянием и монополией одного класса, они ведут лишь к замене одного зла другим и не служат к спасению народа.
7. Reforms must be carried out by the people and for the people; but so long as they are, as now, the possession and monopoly of one class, they lead only to the replacing of one evil by another and do not serve the salvation of the people.
From Ricordi di Giuseppe Mazzini, ed. F. Dobelli · reworded by Tolstoy .
What changed“Revolutions” become “reforms,” and putting one aristocracy in place of another becomes “the replacing of one evil by another.”
Original · ItalianLe rivoluzioni hanno ad esser fatte pel Popolo e dal popolo; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Ricordi di Giuseppe Mazzini, ed. F. Dobelli (1870), pp. 83–84.
Mazzini: revolutions must be made for and by the people, and while they remain the inheritance and monopoly of one social class and reduce to substituting one aristocracy for another, there will be no salvation. Tolstoy writes «Преобразования» (reforms) for "rivoluzioni" and «замене одного зла другим» for "sostituzione d’una aristocrazia ad un’altra". The OCR of the rest of the sentence is broken across a page, so only the first clause is quoted.
Люди — разумные существа. Для чего же они в общественной жизни руководствуются не разумом, а насилием?
People are rational beings. Why then, in social life, are they guided not by reason, but by violence?
Translation note. The Russian italic is broken only at punctuation, at the dash that stands for “are” and at the comma; it is set here as one span per sentence.
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