26Januaryянваря · 26-е января
Богатому нельзя не быть немилосердным. Дай он волю естественному чувству милосердия, он скоро перестанет быть богатым.
The rich cannot help being unmerciful. Were they to give free rein to the natural feeling of mercy, they would soon cease to be rich.
1. Не крайняя ли несообразность в том, что мы сами сидим за трапезою в смехе и пресыщении, а между тем, слыша, как другие плачут, проходя по улице, не только не обращаем на их плач внимания, но еще негодуем на них и называем их обманщиками? Ты говоришь, обманщики. Но неужели из-за одного хлеба станет кто-нибудь обманывать? А если ты думаешь, что он обманывает, то тем более тебе надо сжалиться над ним и тем более нужно избавить его от нужды. Если же ты не хочешь подать, то, по крайней мере, не оскорбляй.
1. Is it not the height of absurdity that we ourselves sit at table in laughter and surfeit, and meanwhile, hearing, as we pass along the street, how others weep, not only pay no heed to their weeping, but are even indignant with them and call them impostors? You say they are impostors. But would anyone really deceive for the sake of bread alone? And if you think he is deceiving you, then all the more must you take pity on him, and all the more must you deliver him from want. But if you do not want to give, then at least do not insult him.
From Homilies on the Gospel of John · close to the original .
In English · Oxford Library of the Fathers (1848–52), reprinted in the Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (CCEL plain text), 1889How can it be otherwise than an unseemly thing, that we should sit at the table laughing and enjoying ourselves, and when we hear others wailing as they pass through the street, should not even turn at their cries, but be wroth with them, and call them "cheat"?
Doth any one plan a cheat for a single loaf of bread?
Then in this case above all let him be pitied; in this case above all let him be delivered from his need. Or if thou art not minded to give, do not insult either; …
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily 77 (on John 15:11–12), §4.
Close, sentence for sentence, from the homily's closing exhortation to almsgiving. «Ты говоришь, обманщики» stands for "What meanest thou, man?", and «если ты думаешь, что он обманывает» for the reply "Yes," saith some one; the image that follows in the homily ("if thou wilt not save the wreck, do not thrust it into the gulf") is left out. Tolstoy's source, per the Jubilee list, was the Posrednik selection «Наставления св. Иоанна Златоуста» (1888), not found online; the Greek (Migne, PG 59) was not consulted.
2. Прежде отстань от хищения, а потом давай милостыню. Удержи руки от лихоимства и тогда простирай их на милостыню. Если же мы теми же самыми руками одних будем обнажать, а других одевать, то милостыня будет поводом к преступлению. Лучше не оказывать милосердия, чем оказывать такое милосердие.
2. First give up plunder, and then give alms. Keep your hands from extortion, and then stretch them out to give alms. But if with the very same hands we strip some and clothe others, then almsgiving will be an occasion for crime. It is better to show no mercy than to show mercy of that kind.
From Homilies on the Gospel of John · shortened by Tolstoy .
In English · Oxford Library of the Fathers (1848–52), reprinted in the Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (CCEL plain text), 1889First get free from rapine, and then show forth alms-deeds.
Stay thy hands from covetousness, and so bring them to alms-giving. But if with the same hands we strip one set of persons, …
… of the propitiation is made the groundwork of all wickedness. Better not show mercy, than show it thus; …
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily 73 (on John 13:36), §3.
Four sentences of the homily's close, in order, with the verse between them ("Let us decline from evil, and do good", Ps 37:27) left out. The English renders the third sentence differently: "if with the same hands we strip one set of persons, though we may not clothe the others with what has been taken from them, yet we shall not thus escape punishment. For that which is the groundwork of the propitiation is made the groundwork of all wickedness." Tolstoy's Russian has the same hands stripping some and clothing others, and alms becoming the occasion of crime; the threat of punishment is not in it. The example of Cain that follows is left out. Tolstoy's source, per the Jubilee list, was the Posrednik selection «Наставления св. Иоанна Златоуста» (1888), not found online; the Greek (Migne, PG 59) was not consulted.
3. Ни на чем так не видна жестокость жизни богатых, как на их попытках милосердия.
3. Nothing shows the cruelty of the lives of the rich so plainly as their attempts at mercy.
4. У богатого на 3-х человек 15 комнат, и нельзя пустить согреться и переночевать нищего.
У крестьянина 7-ми аршинная изба на 7 душ, и он охотно пускает странника.
4. A rich man has 15 rooms for 3 people, and a beggar cannot be let in to get warm and spend the night.
A peasant has a 7-arshin hut for 7 souls, and he gladly lets a wanderer in.
Translation note. An arshin is an old Russian measure of length, about 28 inches (71 cm); 7 arshins is about 16 feet.
5. Мы любим предметы за их несовершенство, которое божественно предопределено для того, чтобы законом человеческой жизни было усилие, а законом человеческого суда милосердие.
5. We love things for their imperfection, which is divinely ordained so that the law of human life may be effort, and the law of human judgment mercy.
From The Stones of Venice, vol. II · close to the original .
John Ruskin’s own wordsAll things are literally better, lovelier, and more beloved for the imperfections which have been divinely appointed, that the law of human life may be Effort, and the law of human judgment, Mercy.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Мы потому любим предметы за их несовершенство, которое божественно предопределено, чтобы законом человеческой жизни было усилие, а законом человеческого суда милосердие.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. II (1853), chapter VI 'The Nature of Gothic', Ch. VI, §XXV ('The second reason is, that imperfection is in some sort essential to all that we know of life').
Close. 'All things are literally better, lovelier, and more beloved for the imperfections' becomes 'We love things for their imperfection'. In Thoughts of Wise Men (1903, 15 May) the sentence began 'We therefore love' and was followed by a second ('Only God has completeness, and the more perfect the human mind becomes, the better it feels the boundless difference between the work of God and of man'), which is not in Ruskin's §XXV and is dropped in the Circle. Ruskin's sentence is printed here without 'better, lovelier, and'.
6. Как первое правило мудрости состоит в познании самого себя, — хотя это всего труднее, — так и первое правило милосердия состоит в том, чтобы довольствоваться малым, хотя и это так же трудно; и только такой довольный и умиротворенный человек и явится сильным для оказания милосердия другим.
6. As the first rule of wisdom consists in knowing oneself — though this is hardest of all — so the first rule of mercy consists in being content with little, though this is just as hard; and only a man so contented and at peace will prove strong enough to show mercy to others.
From The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art · reworded by Tolstoy .
What changed“Though the least creature that can be known” becomes “though this is hardest of all,” and “to be sufficient for thyself” becomes being “content with little.” †
† An intermediate translation may have made this change.
John Ruskin’s own wordsAnd as the first order of Wisdom is to know thyself--though the least creature that can be known--so the first order of Charity is to be sufficient for thyself, though the least creature that can be sufficed; and thus contented and appeased, to be girded and strong for the ministry to others.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art (Oxford, 1872), Lecture V 'The Power of Contentment in Science and Art' (22 February 1872), Lecture V, §77.
The frame is kept and both concessive clauses are changed. Ruskin's 'though the least creature that can be known' (oneself is the least thing one can know) becomes 'though this is hardest of all', and 'though the least creature that can be sufficed' becomes 'though this is just as hard'. 'Charity' is rendered милосердие (mercy), 'to be sufficient for thyself' becomes 'to be content with little', and 'to be girded and strong for the ministry to others' becomes 'strong to show mercy to others'. Probably through Nikiforov's Russian selection (Posrednik, 1904).
7. Кто имеет достаток в мире, но, видя брата своего в нужде, затворяет от него сердце свое, — как пребывает в том любовь божия? Дети мои! станем любить не словом или языком, но делом и истиною.
7. Whoever is well off in the world, yet, seeing his brother in need, closes his heart to him — how does the love of God abide in him? My children! Let us love not in word or in tongue, but in deed and in truth.
From 1 John · close to the original .
The Russian Bible (Synodal translation)… кто имеет достаток в мире, но, видя брата своего в нужде, затворяет от него сердце свое, — как пребывает в том любовь Божия?
Дети мои! станем любить не словом или языком, но делом и истиною.
Source text: ru.wikisource.orgIn English · King James Version, 1611But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
My little children, let us not love in word, neither in tongue; but in deed and in truth.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. 1 John, 3:17–18.
The Synodal text word for word, without its opening «А», printed in italics in the Jubilee text.
Translation note. Tolstoy’s wording; the KJV has “whoso hath this world’s good”, “shutteth up his bowels of compassion from him”, and “My little children”. The Jubilee text breaks the italics at the dash; the English sets the passage as one.
Для того, чтобы любить не словом или языком, а делом и истиною, богатому надо давать просящему, как сказал Христос.
А если давать просящему, то как бы много именья ни было у человека, он скоро перестанет быть богат. А перестанет быть богат, то исполнит то, что Христос сказал богатому юноше.
To love not in word or in tongue, but in deed and in truth, the rich must give to whoever asks, as Christ said.
And if they give to whoever asks, then however much property they have, they will soon cease to be rich. And once they cease to be rich, they will fulfill what Christ told the rich young man.
Translation note. “Give to him that asketh thee”: Matthew 5:42 (KJV). To the rich young man Christ said, “go and sell that thou hast, and give to the poor” (Matthew 19:21).
Tolstoy TodayТолстой сегодня · tolstoytoday.org/january/26