4Januaryянваря · 4-е января
Если бы мы и не хотели этого, мы не можем не чувствовать нашей связи со всем миром людей: нас связывает и промышленность, и торговля, и искусство, и знания, и, главное, единство нашего положения, единство нашего отношения к миру.
Even if we did not want it, we cannot help feeling our bond with the whole world of people: we are bound by industry, and trade, and art, and knowledge, and, above all, by the unity of our condition, the unity of our relation to the world.
1. Добрые люди друг другу пособляют, даже не подозревая того, а злые умышленно противодействуют один другому.
1. Good people help one another without even suspecting it, while the wicked deliberately work against one another.
Source not found yet .
Not found yet.
Not found. The saying ('good people help one another without suspecting it, the wicked oppose one another deliberately') is not in Tolstoy's 1903 «Мысли мудрых людей», in Conway's Sacred Anthology, or in the Lao-Tzu and Confucius texts consulted. The Jubilee commentary gives no source.
Searched: Jubilee vol. 40 (1903 anthology) for «пособляют»; Conway, The Sacred Anthology (1874) for 'unconsciously', 'good men', 'bad men', 'help one another'; Southgate, Tileston and Coit (saved) for 'Chinese proverb'; archive.org full text for 'help each other unconsciously', 'help one another without knowing', 'good men help one another unconsciously'.
Translation note. The Jubilee text breaks the italics at the commas; the English sets the line as one.
2. У всякого свое бремя, свои недостатки: никому нельзя обойтись без помощи других; а потому мы должны помогать друг другу утешением, советами и взаимными предостережениями.
2. Everyone has his own burden, his own failings: no one can manage without the help of others; and so we must help one another with consolation, counsel, and mutual warnings.
From “Pious Thoughts” [Thomas à Kempis].
From De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководс… · shortened by Tolstoy .
What Tolstoy read · «Благочестивые мысли и наставления для руководства христианина на пути к совершенству», …У всякого своё бремя, свои недостатки; никому нельзя обойтись без помощи других; а потому мы должны помогать друг другу утешением, советами, и взаимными предостережениями.
Мысли сии были заимствованы нами из писаний Святых Отцов и других древних и новейших писателей, которых назвать по имени мы не нашли необходимым.
Source text: azbyka.ruOriginal · LatinNunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere.
Source text: la.wikisource.orgIn English · William Benham, 1874But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. De imitatione Christi, in the Russian of «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow: Общество распространения полезных книг; 1872 printing found, Tolstoy used the 3rd edition, 1879), Imitation I.16.4; the anthology § II.11.
Tolstoy copies the anthology word for word (a colon for its first semicolon, one comma dropped). The anthology's sentence is a free rendering of Imitation of Christ I.16.4: "none without defect, none without a burden" becomes "everyone has his burden, his failings"; "none sufficient of himself" becomes "no one can do without the help of others"; "to comfort, help and admonish one another" becomes "help one another with comfort, counsel, and mutual warnings"; "none wise enough of himself" is dropped. The anthology's preface says its thoughts come from the Holy Fathers and other ancient and modern writers whom it does not name.
3. Устройство нашего мира таково, что тысяча людей, работая вместе, могут произвести во много раз больше, чем сколько могла бы произвести та же тысяча человек, работая порознь. Однако это не доказывает еще необходимости того, чтобы девятьсот девяносто девять человек делались рабами одного.
3. Our world is so ordered that a thousand people, working together, can produce many times more than the same thousand could produce working apart. This does not yet prove, however, that nine hundred and ninety-nine of them must become the slaves of one.
From Social Problems · close to the original .
Henry George’s own wordsTHE FUNCTIONS OF GOVERNMENT.
If in anything its results are evil, it is simply because of our bad social adjustments. The construction of this world in which we find ourselves is such that a thousand men working together can pro …
… duce many times more than the same thousand men working singly. But this does not make it necessary that the nine hundred and ninety-nine must be the virtual slaves of the one.
Source text: archive.orgThe same passage in the 1898 printing… duce many times more than the same thousand men working singly. But this does not make it necessary that the nine hundred and ninety-nine must be the virtual slaves of the one.
Source text: archive.orgJubilee vol. 39, editors' introduction, quoting this thought of the Circle with «в сущно…… девятьсот девяносто девять человек делались, в сущности, рабами одного …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Social Problems (New York, 1883), ch. XVII 'The Functions of Government', pp. 261-262, near the end of the chapter, after 'It is not in itself an evil'.
Close. 'The construction of this world in which we find ourselves' becomes 'the order of our world', and 'working singly' becomes 'working apart'. George's 'virtual slaves' is 'slaves' in the Jubilee text (Tolstoy's 1908 revision); the Jubilee vol. 39 introduction quotes the same line of the Circle with «в сущности» (in essence), which matches George's 'virtual', without saying which edition it quotes. George's words are printed here, 'virtual' included, with 'pro-duce' joined across the page break and footnote. The Jubilee list of sources names S. D. Nikolaev's Russian translation, «Общественные задачи» (Posrednik, 1906).
4. Хороший человек — учитель дурного; дурной человек — то самое, над чем должен работать хороший человек. Тот, кто не уважает своего учителя и не любит того, над чем должен работать, хотя бы и был очень умен, ошибается.
4. The good man is the teacher of the bad; the bad man is the very thing on which the good man must work. Whoever does not respect his teacher and does not love that on which he must work, however intelligent he may be, is in error.
From Tao Te Ching · close to the original .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishTherefore the good man is the bad man's instructor, while the bad man is the good man's capital. He who does not esteem his instructor, and he who does not love his capital, although he may be prudent, is greatly disconcerted.
Source text: archive.orgIn English · James Legge, 1891Therefore the man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them.
Source text: gutenberg.orgRelated · Moncure D. Conway, The Sacred AnthologyFor the good men are the instructors of other good men ; and the bad men are the material for the good men to work upon.
Source text: archive.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Хороший человек есть учитель дурного, дурной человек есть материал хорошего человека. Тот, кто не уважает своего учителя и не любит того материала, над которым работает, хотя бы и был очень умен, ошибается.
Dr. Paul Carus, «Lao-Tze’s-Teh-King» Chinese-English, The Open Court Publish C°, Chicago, 1898; …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 27.
Close to Carus: 'the good man is the bad man's instructor, while the bad man is the good man's capital; he who does not esteem his instructor, and he who does not love his capital, although he may be prudent, is greatly disconcerted'. Tolstoy turns 'capital' (資, also 'resource') into 'what the good man must work on', as Conway's anthology has it ('the material for the good men to work upon'), and 'greatly disconcerted' (大迷, 'greatly astray') into 'errs'. Legge reads the chapter differently (the skilled man as master, the unskilled as his helper). The 1903 text has 'material'; the Circle rewords it.
5. Все дети Адама — члены одного тела. Когда страдает один член, все другие страдают. Если ты равнодушен к страданиям других, ты не заслуживаешь названия человека.
5. All the children of Adam are members of one body. When one member suffers, all the others suffer. If you are indifferent to the sufferings of others, you do not deserve the name of man.
From Gulistan · shortened by Tolstoy .
Original · Persianبنی آدم اعضایِ یکدیگرند
که در آفرینش ز یک گوهرند
چو عضوی به درد آورد روزگار
دگر عضوها را نماند قرار
تو کز محنتِ دیگران بیغمی
نشاید که نامت نهند آدمی
Source text: api.ganjoor.netIn English · James Ross, 1823The sons of Adam are members one of another, for in their creation they have a common origin. If the vicissitudes of fortune involve one member in pain, all the other members will feel a sympathy. Thou, who art indifferent to other men's affliction, if they call thee a man art unworthy of the name.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Gulistan, I, tale 10 (the verses 'Bani Adam').
The three verses Saadi speaks to an unjust Arab king at the tomb of John the Baptist in Damascus. Tolstoy drops the reason in the first verse ('for in creation they are of one essence') and makes 'members of one another' 'members of one body'; 'when fortune brings one member to pain, the others have no rest' becomes 'all the others suffer'. The third verse is kept: 'you who are without grief at others' trouble, it is not fitting that they call you a man'.
6. Жизнь отдельного человека должна совершенно плотно срастись с общей жизнью человечества, ибо всё творение проникнуто согласием и единством. Как во внешней природе, так и в области духовной все явления жизни состоят в тесной связи между собою.
6. The life of the individual man must grow completely and firmly into one with the common life of humanity, for all creation is pervaded by harmony and unity. As in outward nature, so in the realm of the spirit, all the phenomena of life stand in close connection with one another.
Probably from Meditations · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe wording is Urusov’s free Russian, taken through Tolstoy’s Thoughts of Wise Men, and the passage of Marcus it renders is not certain; the nearest is VI.38–39.
What Tolstoy read · Tolstoy's own anthology «Мысли мудрых людей на каждый день»Жизнь отдельного человека должна совершенно плотно срастись с общею жизнью человечества, ибо всё творение проникнуто согласием и единством. Как во внешней природе, так и в области духовной все явления жизни состоят в тесной связи между собою.
Source text: tolstoy.ruOriginal · Ancient GreekΠολλάκις ἐνθυμοῦ τὴν ἐπισύνδεσιν πάντων τῶν ἐν τῷ κόσμῳ καὶ σχέσιν πρὸς ἄλληλα. τρόπον γάρ τινα πάντα ἀλλήλοις ἐπιπέπλεκται καὶ πάντα κατὰ τοῦτο φίλα ἀλλήλοις ἐστί· καὶ γὰρ ἄλλῳ ἑξῆς ἐστι τοῦτο διὰ τὴν τονικὴν κίνησιν καὶ σύμπνοιαν καὶ τὴν ἕνωσιν τῆς οὐσίας.
Οἷς συγκεκλήρωσαι πράγμασι, τούτοις συνάρμοζε σεαυτὸν καὶ οἷς συνείληχας ἀνθρώποις, τούτους φίλει, ἀλλ’ ἀληθινῶς.
Source text: raw.githubusercontent.comIn English · George Long, 1862Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all in this way are friendly to one another; …
… mutual conspiration and the unity of the substance …
Adapt thyself to the things with which thy lot has been cast: and the men among whom thou hast received thy portion, love them, but do it truly [sincerely].
Source text: gutenberg.orgDetails
A likely source, not certain. Meditations, probably VI.38–39.
Taken word for word from Tolstoy's Thoughts of Wise Men (February 19, where it stands before Marcus VII.13), which took its Marcus from Urusov's free Russian. The passage in Marcus is not certain. The nearest is VI.38–39: "all creation is permeated by harmony and unity" answers σύμπνοια καὶ ἕνωσις τῆς οὐσίας (Long: "mutual conspiration and the unity of the substance"), and "all the phenomena of life stand in close connection" answers "the connection of all things ... implicated with one another"; "the life of the single man must grow closely together with the common life of mankind" may be VI.39 ("adapt thyself to the things with which thy lot has been cast"), which Urusov's 1882 edition renders «Старайся тесно сродниться с теми условиями, в которые поставлена жизнь твоя» (Book VI, § 29, p. 83, read from the page image; the scan has no text layer). That edition leaves VI.38 out, and its VII.9 (§ 6, p. 91) is worded differently, so the 1888 Posrednik text Tolstoy used, not found online, may differ from it. The contrast "in outward nature and in the spiritual realm" has no word in VI.38–39.
Вся история человечества с тех пор, как мы знаем ее, есть движение человечества всё к большему и большему единению. Единение это совершается самыми разнообразными средствами, и служат ему не только те, которые работают для него, но даже те, которые противятся ему.
The whole history of humanity, as far back as we know it, is a movement of humanity toward greater and greater union. This union is brought about by the most varied means, and it is served not only by those who work for it, but even by those who resist it.
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