12Januaryянваря · 12-е января
Есть люди, которые берут на себя право решать за других их отношение к богу и к миру, и есть люди, огромное большинство, которые отдают это право другим и слепо верят тому, чтó говорят им. Одинаково преступны и те и другие.
There are people who take upon themselves the right to decide for others their relation to God and to the world, and there are people, the vast majority, who give up this right to others and blindly believe what they are told. Both are equally criminal.
1. Есть люди, которые, узнав, что все религиозные вопросы уже разрешены и все религиозные законы установлены, тотчас же отдаются в руки тех людей, которые берутся за такое разрешение и установление.
Зачем им заботиться о том, чтò другие так решительно признают своим неотъемлемым делом? На их долю остается приятно проводить время, заполняя сутки удовольствиями и развлечениями и таким образом укачивая себя на целые годы в приятных снах.
Плодом такого тупого довольства и является отсутствие в народе стремлений к оценке того, чтò ему внушается.
Боюсь, что рабский отпечаток от железного ярма, созданного слепой верой, надолго останется на нашей шее.
1. There are people who, on learning that all religious questions have already been settled and all religious laws established, at once give themselves into the hands of those who undertake such settling and establishing.
Why should they trouble themselves over what others so decidedly claim as their own inalienable business? What is left to them is to pass the time pleasantly, filling their days and nights with pleasures and amusements, and so lulling themselves for years on end in pleasant dreams.
And the fruit of such dull contentment is the absence in the people of any striving to weigh what is instilled in them.
I fear that the slavish imprint of the iron yoke made by blind faith will long remain on our necks.
From Areopagitica · joined by Tolstoy from several places .
Milton’s own wordsAnother sort there be who, when they hear that all things shall be ordered, all things regulated and settled, nothing written but what passes through the custom-house of certain publicans that have the tonnaging and poundaging of all free-spoken truth, will straight give themselves up into your hands, make 'em and cut 'em out what religion ye please: there be delights, there be recreations and jolly pastimes that will fetch the day about from sun to sun, and rock the tedious year as in a delightful dream.
What need they torture their heads with that which others have taken so strictly and so unalterably into their own purveying? These are the fruits which a dull ease and cessation of our knowledge will bring forth among the people.
I fear yet this iron yoke of outward conformity hath left a slavish print upon our necks; the ghost of a linen decency yet haunts us.
Source text: gutenberg.orgTolstoy’s own version · Tolstoy's unfinished popular version of the Circle, Jubilee vol. 42, 12 January: the fir…Есть удовольствия, развлечения, приятные препровождения времени, которые займут сутки и укачают года в приятных снах. Вот это-то и производят в народе: тупое довольство и прекращение усилий для познания истины.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Areopagitica (London, 1644), Two places: the paragraph 'Another sort there be who, when they hear that all things shall be ordered...', and, later in the tract, 'I fear yet this iron yoke of outward conformity hath left a slavish print upon our necks'.
Joined from two places and changed in both. Milton's 'another sort' are those who, hearing that 'all things shall be ordered, all things regulated and settled, nothing written but what passes through the custom-house' of the licensers, give themselves up to be told 'what religion ye please'; Tolstoy makes them people who hear that 'all religious questions are already resolved and all religious laws established', and drops the licensing. He puts 'What need they torture their heads...' before the pastimes, and 'the fruits which a dull ease and cessation of our knowledge will bring forth among the people' becomes 'the fruit of such dull contentment is that the people do not try to weigh what they are taught'. The last sentence comes from later in the tract: Milton's 'iron yoke of outward conformity' becomes 'the iron yoke made by blind faith', and 'the ghost of a linen decency yet haunts us' is left out. Tolstoy's unfinished popular version of the Circle (Jubilee vol. 42) gives the first paragraph alone, closer to Milton.
2. С той минуты, когда человек отказался от своей нравственной независимости, с той минуты, когда человек стал определять свою обязанность не по внутреннему голосу, но по взглядам известного сословия или партии, с той минуты, когда он стряхнул с себя свою личную ответственность потому, что он только один из миллионов, — с этой минуты он лишился своей нравственной силы, он ожидает уже от людей того, что может совершить один бог, он ставит на место божественной силы грубые предписания человеческого ума.
2. From the moment that a man has given up his moral independence, from the moment that a man has begun to determine his duty not by the inner voice but by the views of a certain class or party, from the moment that he has shaken off his personal responsibility because he is only one of millions — from that moment he has lost his moral strength; he now expects from men what God alone can accomplish; he puts the crude precepts of the human mind in the place of divine power.
From Slavery · shortened by Tolstoy .
Channing’s own wordsThe moment a man parts with moral independence ; the moment he judges of duty, not from the inward voice, but from the interests and will of a party ; the moment he commits himself to a leader or a body, and winks at evil because division would hurt the cause ; the moment he shakes off his particular responsibility, because he is but one of a thousand or million by whom the evil is done ; that moment he parts with his moral power.
He is shorn of the energy of single-hearted faith in the Right and the True. He hopes from man's policy what nothing but loyalty to God can accomplish. He substitutes coarse weapons forged by man's wisdom for celestial power.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Slavery (1835), chapter VII 'Abolitionism', in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), Ch. VII, after 'This moral independence is mightier, as well as holier, than the practice of getting warm in crowds'.
Close, with cuts and some changes. Left out: 'the moment he commits himself to a leader or a body, and winks at evil because division would hurt the cause' and the sentence 'He is shorn of the energy of single-hearted faith in the Right and the True'. 'the interests and will of a party' becomes 'the views of a certain class or party'; 'because he is but one of a thousand or million by whom the evil is done' becomes 'because he is only one of millions'; 'He hopes from man's policy what nothing but loyalty to God can accomplish' becomes 'he expects from people what God alone can accomplish'; 'He substitutes coarse weapons forged by man's wisdom for celestial power' becomes 'he puts the coarse precepts of the human mind in the place of divine power'. In Channing the passage is a criticism of the abolitionist societies' methods of agitation, which Tolstoy leaves out.
3. Все мы похожи на детей, сперва повторяющих неопровержимые истины своих бабушек, потом — учителей, а по мере возраста — и других замечательных людей, попадающихся на нашем пути.
С каким трудом стараемся мы вытвердить наизусть слова, слышанные нами от них! Когда же сами доходим до той ступени, на которой стояли эти наши наставники, и понимаем смысл их слов, то разочарование наше бывает настолько сильно, что мы бы с охотой забыли всё, чтò от них слышали.
3. We are all like children: we repeat first the irrefutable truths of our grandmothers, then those of our teachers, and, as we grow older, those of other remarkable people we meet along our way.
With what pains we try to learn by heart the words we have heard from them! But when we ourselves reach the step on which these mentors of ours stood, and understand the meaning of their words, our disappointment is so strong that we would gladly forget all we heard from them.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changedBeing “willing to let the words go” becomes a disappointment so strong “that we would gladly forget all we heard from them.”
Emerson’s own wordsWe are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see,—painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them and are willing to let the words go; for at any time they can use words as good when occasion comes.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Late in the essay, after 'We shall not always set so great a price on a few texts, on a few lives'.
The first half is close ('the sentences of grandames and tutors' becomes 'the irrefutable truths of their grandmothers, then of their teachers', and 'painfully recollecting the exact words they spoke' becomes an exclamation, 'With what labour we try to learn by heart the words we heard from them!'). The end changes Emerson's sense: where he says that once we reach the speakers' point of view we 'understand them and are willing to let the words go; for at any time they can use words as good', Tolstoy writes that our disappointment is then so strong that we would gladly forget all we heard from them.
4. Берегитесь лжепророков, которые приходят к вам в овечьей одежде, а внутри суть волки хищные: по плодам их узнàете их. Собирают ли с терновника виноград, или с репейника смоквы? Так всякое дерево доброе приносит и плоды добрые, а худое дерево приносит и плоды худые: не может дерево доброе приносить плоды худые, ни дерево худое приносить плоды добрые. Итак, по плодам их узнàете их.
4. Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves: by their fruits you will know them. Do they gather grapes from thornbushes, or figs from thistles? So every good tree bears good fruit, and a bad tree bears bad fruit: a good tree cannot bear bad fruit, nor a bad tree bear good fruit. Therefore by their fruits you will know them.
From Matthew · shortened by Tolstoy .
The Russian Bible (Synodal translation)Берегитесь лжепророков, которые приходят к вам в овечьей одежде, а внутри суть волки хищные.
По плодам их узна́ете их. Собирают ли с терновника виноград, или с репейника смоквы?
Та́к всякое дерево доброе приносит и плоды добрые, а худое дерево приносит и плоды худые.
Не может дерево доброе приносить плоды худые, ни дерево худое приносить плоды добрые.
Итак по плодам их узна́ете их.
Source text: ru.wikisource.orgIn English · King James Version, 1611Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Wherefore by their fruits ye shall know them.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Matthew, 7:15–18, 20.
The Synodal text with verse 19 left out ("every tree that bringeth not forth good fruit is hewn down, and cast into the fire"). Verses 15 and 16 are joined by a colon, and 17 and 18 by a colon. Otherwise word for word.
Translation note. Tolstoy leaves out verse 19 (KJV: “Every tree that bringeth not forth good fruit is hewn down, and cast into the fire”). The KJV has “a corrupt tree bringeth forth evil fruit” where he has a bad tree and bad fruit.
5. Человек может пользоваться тем преданием, которое перешло к нему от мудрых и святых людей прошедшего, но он сам должен проверить своим разумом то, что передается ему, и откинуть одно и принять другое.
5. We may make use of the tradition that has come down to us from the wise and holy people of the past, but we ourselves must test with our own reason what is handed down to us, and reject one thing and accept another.
Каждый человек должен сам устанавливать свое отношение к миру и богу.
We must each establish for ourselves our relation to the world and to God.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/january/12