The week’s reading, after July 21Недельное чтение после 21 июля
The UnbelieverНеверующий
Неверующий
Victor Hugo’s “Un athée,” from Post-scriptum de ma vie (1901), in Tolstoy’s Russian (1908): the whole piece, in Hugo’s order, close for most of it, shortened and changed in places. The epigraph is from the close of Kant’s Critique of Practical Reason.
Вечно новым и постоянно возрастающим удивлением и благоговением две вещи наполняют душу, чем чаще и постояннее ими занимается размышление: звездное небо надо мною и закон нравственности во мне.
Two things fill the soul with ever new and steadily growing wonder and reverence, the more often and the more steadily reflection is occupied with them: the starry heavens above me and the law of morality within me.
Кант.
Kant
В начале 1852 года, когда я жил в Брюсселе, ко мне вошел незнакомый мне молодой человек. Лицо вошедшего было приятное, с искренней улыбкой и таким же искренним и живым взглядом. Одет он был с некоторой изысканностью: на нем был бархатный жилет с резными пуговицами, желтые перчатки, цветок в петлице и тросточка в руке, и видно было много очень белого белья. На вопрос, кто он, он отвечал мне, что он — священник.
Early in 1852, when I was living in Brussels, a young man I did not know came in to see me. The newcomer’s face was pleasant, with a sincere smile and an equally sincere and lively look. He was dressed with a certain refinement: he wore a velvet vest with carved buttons, yellow gloves, a flower in his buttonhole, and a slender cane in his hand, and a great deal of very white linen was to be seen. When I asked who he was, he answered that he was a priest.
— Или, скорее, был им, — сказал он. — Я оставил ложное для истинного. Теперь я — то же, что вы: изгнанник.
“Or rather, I was one,” he said. “I have left the false for the true. Now I am the same as you: an exile.”
Я попросил изгнанника садиться.
I asked the exile to sit down.
— Меня зовут Анатолий Лёрэ, — сказал он.
“My name is Anatole Leray,” he said.
Мы разговорились. Он рассказал мне свою жизнь. Оказалось, что он был так воспитан, что он, сам не зная, как и для чего, в 25 лет очутился священником. Это разбудило его. Сновидение продолжительного мистического воспитания рассеялось для него в тот день, когда он увидал непроходимую стену тьмы, т. е. священства, которая возникла между природой и им. Первая обедня была для него так же тяжела, как последний час жизни; уходя от престола, он показался себе привидением.
We fell into conversation. He told me about his life. It turned out that he had been brought up in such a way that, without himself knowing how or why, he found himself a priest at 25. This awakened him. The dream of a long mystical education was dispelled for him on the day when he saw the impassable wall of darkness, that is, of the priesthood, which had risen between nature and himself. His first Mass was as hard for him as the last hour of life; as he came away from the altar, he seemed to himself a ghost.
Он с ужасом смотрел на то, что ожидало его. Ему было 25 лет. Он чувствовал всю силу жизни в своих жилах; вся природа через него требовала себе удовлетворения. А между тем эти требования природы представлялись ему только кипением грехов.
He looked with horror at what awaited him. He was 25. He felt all the strength of life in his veins; all nature, through him, demanded its own satisfaction. And yet these demands of nature seemed to him nothing but a seething of sins.
Коротко сказать, он не имел призвания и ужаснулся тому, что так поздно понял это.
In short, he had no vocation, and he was horrified to have understood it so late.
Это борьба священника против того, что было поставлено ему в обязанность, всё усиливаясь и усиливаясь, продолжалась в нем несколько лет. Он был строг, верен и честен в исполнении взятых на себя обязанностей.
This struggle of the priest against what had been laid on him as an obligation, growing stronger and stronger, went on in him for several years. He was strict, faithful, and honest in fulfilling the obligations he had taken upon himself.
Но кончилось все-таки тем, что, после многих страданий, он вышел из борьбы побежденным, т. е. победителем. Человек восторжествовал над священником. Лёрэ отдался молодости, жизни и святой, непреодолимой природе. Это его собственные выражения, когда он толковал мне про это. Он предпочел быть отступником перед Римом, чем лицемером перед своей совестью. Он вышел из священства. Для тех, кто выходит из церкви, есть только одна открытая дверь: демократия. Все склонности Лёрэ влекли его к ней. Прежде чем быть духовным лицом, он был дитя народа. Он был родом из бедной бретанской семьи; так что он вернулся к народу так же естественно, как капля воды возвращается в океан. И ему было хорошо.
But all the same it ended, after much suffering, with his coming out of the struggle defeated, that is, victorious. The man triumphed over the priest. Leray gave himself up to youth, to life, and to holy, irresistible nature. These are the expressions he himself used when he talked to me about it. He preferred being an apostate before Rome to being a hypocrite before his conscience. He left the priesthood. For those who leave the Church there is only one open door: democracy. All Leray’s inclinations drew him toward it. Before he was a clergyman, he was a child of the people. He came from a poor Breton family; so he returned to the people as naturally as a drop of water returns to the ocean. And all was well with him.
Он рассказывал мне всё это просто, с наивным и сильным красноречием. Его возвращение к народу дало ему зрелость. В нем был политический мыслитель; он писал в нескольких газетах. Это был революционер, горячий и крайний по убеждениям.
He told me all this simply, with a naive and forceful eloquence. His return to the people had given him maturity. There was a political thinker in him; he wrote for several newspapers. He was a revolutionary, ardent and extreme in his convictions.
Рассказав историю своей жизни, он перешел к изложению своих мыслей. Я внимательно слушал.
Having told the story of his life, he went on to the exposition of his thoughts. I listened attentively.
В середине этого изложения его взорвало.
In the middle of this exposition he flared up.
— Да, милостивый государь, — вскричал он, — пусть это будет нам уроком. Демократия должна принять меры. Надо переделать человека, обновить народ в детях. Только в воспитании мы покажем логику революции.
“Yes, my dear sir,” he cried, “let this be a lesson to us. Democracy must take measures. We must remake man, renew the people in their children. Only in education will we show the logic of the revolution.”
— Я тоже так думаю, — сказал я.
“I think so too,” I said.
Он оживился еще более.
He grew more animated still.
— Для меня, — сказал он, — всё воспитание в одном: освободить человеческий ум от всего сверхъестественного.
“For me,” he said, “all of education is in one thing: to free the human mind from everything supernatural.”
— Что вы разумеете под сверхъестественным? — спросил я.
“What do you mean by the supernatural?” I asked.
— Я разумею то, что человек погибает от этих религиозных фантасмагорий. Суеверия душат будущее. До тех пор, покуда народы будут вдыхать в себя ходячий фанатизм, нельзя рассчитывать на человеческий разум. Да! этот старый человеческий разум гибнет под покровами и тонет в священных химерах. Его лодка течет со всех сторон. Будем держаться одной несомненной действительности. Дважды два — четыре: вне этого нет спасения. Надо строить философию только на фактах, не допускать ничего, что не может быть проверено разумом. Действительно только видимое и ощущаемое. Надо, чтобы все верования были в моих десяти пальцах. Да, война, война не на живот, а на смерть со всем чудесным. Надо, чтобы народ верил только в самого себя. Надо, чтобы он понимал, что в колыбели нет ничего, кроме того, что мы видим, — ничего, кроме зародыша, и в гробу ничего, кроме уничтожения. Прочь все призраки! Нет ничего, кроме земли и жизни. Нет никакого другого неба, кроме того, в котором мы уже живем; наша земля вертится в нем. Надо здраво и ясно рассуждать, и прочь все мечтания! Кто не хочет плода, подрезает дерево: надо отнять у религии всякий предлог для ее существования.
“I mean that man is perishing from these religious phantasmagorias. Superstitions are strangling the future. As long as the peoples go on breathing in the prevailing fanaticism, there is no counting on human reason. Yes! This old human reason is dying under veils and drowning in sacred chimeras. Its boat leaks on every side. Let us hold to undoubted reality alone. Two times two is four: outside of this there is no salvation. We must build philosophy on facts alone and admit nothing that cannot be verified by reason. Only what is seen and felt is real. All beliefs must be held in my ten fingers. Yes, war, a war to the death on everything miraculous. The people must believe only in themselves. They must understand that in the cradle there is nothing but what we see — nothing but a germ, and in the coffin nothing but annihilation. Away with all phantoms! There is nothing but the earth and life. There is no other heaven than the one in which we already live; our earth turns in it. We must reason soundly and clearly, and away with all dreaming! Whoever does not want the fruit cuts down the tree: we must take from religion every pretext for its existence.”
— В чем ваша религия? — спросил я.
“What is your religion?” I asked.
— Я ведь сказал, что я — воспитанник семинарии.
“I did tell you I was brought up in a seminary.”
— Ну?
“Well?”
— Стало быть, я — атеист.
“So I am an atheist.”
— Я не могу согласиться с таким выводом, — сказал я. — Школы иезуитов не производят непременно Вольтеров. Впрочем, я слушаю вас. Продолжайте.
“I cannot agree with such a conclusion,” I said. “The schools of the Jesuits do not necessarily produce Voltaires. But I am listening to you. Go on.”
— Кажется, я всё сказал, — отвечал он. — Избавиться от гипотез, выйти из тюрьмы химер и помочь человеческому роду избавиться от них — вот что нужно.
“I think I have said everything,” he answered. “To be rid of hypotheses, to get out of the prison of chimeras, and to help the human race be rid of them — that is what is needed.”
— Я не более вас охотник до гипотез, которые делаются суевериями, и до тех химер, которые становятся на пути человеческому разуму, — сказал я. — Так что может казаться, что мы с вами думаем одинаково, а между тем едва ли мы согласны. Впрочем, я бы желал, чтобы вы высказали точнее ваше мнение.
“I am no fonder than you of hypotheses that become superstitions, or of those chimeras that stand in the way of human reason,” I said. “So it may seem that you and I think alike, and yet we hardly agree. However, I would like you to state your opinion more precisely.”
— Хорошо, — сказал он, — вот оно: полное прекращение того, что спиритуалисты называют идеалом. Идеал — это сверхъестественность, а сверхъестественное должно быть изгнано из мира, значит и из человека. Сверхъестественное в мире — это бог, — уничтожим бога; сверхъестественное в человеке — это душа, следовательно, уничтожим душу; нет ничего ни вечного, ни бессмертного. И эти истины поставим в основу воспитания. Я кончил.
“Very well,” he said, “here it is: a complete end to what the spiritualists call the ideal. The ideal is supernaturalness, and the supernatural must be driven out of the world, and so out of man as well. The supernatural in the world is God — let us destroy God; the supernatural in man is the soul — therefore let us destroy the soul; there is nothing either eternal or immortal. And we will make these truths the foundation of education. I have finished.”
— Нет, вы только что начали, — отвечал я, — По-вашему, что же такое мир?
“No, you have only just begun,” I answered. “In your view, what then is the world?”
— Одна материя.
“Nothing but matter.”
— А человек?
“And man?”
— Одна материя.
“Nothing but matter.”
— Но делаете ли вы различие между такой или иной материей?
“But do you make any distinction between one kind of matter and another?”
— Я был бы безумен, если бы я делал это. Материя всегда равна материи. В этом главная основа равенства.
“I would be mad if I did. Matter is always equal to matter. In this lies the chief foundation of equality.”
— Ну, а организмы? — сказал я.
“Well, and organisms?” I said.
— Организмы — это только виды. И виды эти, неизбежно являющиеся и слепые сами в себе, производят те миражи, которые составляют как бы лестницу, первую ступеньку которой вы называете умом, следующую — совестью, следующую — душой, следующую — богом. Лестница эта устраивается всеми религиями. Ее-то надо уничтожить. Надо разбить все ее ступеньки: ступеньку бог, ступеньку душа, ступеньку совесть, ступеньку ум и даже ступеньку организм. Долой организм, если он делается чудесным, если предполагают из различия организмов выводить преимущество одной формы материи над другой! Долой аристократию организмов: виды, которые исчезают, суть не что иное, как изображение ничего. Всё делается атомом, атомом неразделимым и несознательным. Атом, который бы был выше других, был бы бог. Кто говорит: материя, тот говорит: равенство. Материя всегда равна самой себе.
“Organisms are only appearances. And these appearances, which inevitably arise and are blind in themselves, produce those mirages that make up, as it were, a ladder, the first rung of which you call mind, the next conscience, the next soul, the next God. This ladder is built by every religion. It is this ladder that must be destroyed. All its rungs must be smashed: the God rung, the soul rung, the conscience rung, the mind rung, and even the organism rung. Down with the organism if it becomes miraculous, if it is proposed to deduce from the difference between organisms the superiority of one form of matter over another! Down with the aristocracy of organisms: the appearances that vanish are nothing other than an image of nothing. Everything becomes the atom, the indivisible and unconscious atom. An atom that stood higher than the others would be God. Whoever says ‘matter’ says ‘equality.’ Matter is always equal to itself.”
Я пристально смотрел на него.
I looked at him intently.
— Стало быть, и комар, который летает, и репейник, который растет, и камень, который катится, равны человеку?
“So the mosquito that flies, and the burdock that grows, and the stone that rolls are equal to man?”
Он на минутку задумался, но потом с полной честностью, которая казалась сильней его воли, ответил:
He thought for a moment, but then, with a complete honesty that seemed stronger than his will, he answered:
— Хотя силлогизм ваш и жесток, но он верен.
“Though your syllogism is cruel, it is correct.”
— Прямолинейные мыслители редки, — сказал я. — Вы рассуждаете совершенно последовательно с неизменной добросовестностью. Я не хочу злоупотреблять ею, и потому отказываюсь от этой жестокости крайнего силлогизма. Будем говорить только о человеке, прилагая к нему ваши аксиомы: нет души, нет бога, нет сверхъестественного, нет идеала, материя равна самой себе. Я буду говорить только об одной из бесчисленных сторон вопроса.
“Thinkers who follow a straight line are rare,” I said. “You reason with perfect consistency and unfailing good faith. I do not want to take advantage of it, and so I give up the cruelty of this extreme syllogism. Let us speak only of man, applying your axioms to him: there is no soul, there is no God, there is nothing supernatural, there is no ideal, matter is equal to itself. I will speak of only one of the countless sides of the question.”
— Я вас слушаю, — сказал он.
“I am listening to you,” he said.
— Какая, по вашему мнению, — сказал я, — цель жизни человека на земле?
“What, in your opinion,” I said, “is the aim of man’s life on earth?”
— Счастье.
“Happiness.”
— Я же думаю, это — долг, обязанность, — сказал я. — Но дело не в моей мысли, а в вашей. Я отстраняю все сентиментальные рассуждения. На весах равенства материи насколько счастье одного человека превосходит в весе и в ценности счастье другого человека?
“I, for my part, think it is duty, obligation,” I said. “But what matters is not my thought but yours. I set aside all sentimental arguments. On the scales of the equality of matter, by how much does the happiness of one man exceed the happiness of another man in weight and in value?”
— На нуль.
“By zero.”
— Прежде чем пойдем дальше, согласны ли вы с тем, что по логике для каждого поступка нужны непременно определяющие его мотивы?
“Before we go further, do you agree that, by logic, every act necessarily requires motives that determine it?”
— Несомненно.
“Undoubtedly.”
— Продолжаю. Стало быть, если представляется случай, когда счастьем одного человека должно пожертвовать для счастья другого, — на весах, где будут взвешиваться эти два счастья, какое количество веса определит необходимость или законность жертвы одним для другого?
“I continue. So, if a case arises in which the happiness of one man must be sacrificed for the happiness of another — on the scales on which these two happinesses will be weighed, what amount of weight will determine the necessity or the legitimacy of sacrificing the one for the other?”
— Нуль.
“Zero.”
— Следовательно, — сказал я, — наблюдая только материальный факт, в чем, по-вашему, единственная мудрость, человек не имеет никакого повода жертвовать собою, своим благом для блага другого человека?
“Therefore,” I said, “if he observes only the material fact, which in your view is the only wisdom, a man has no reason whatever to sacrifice himself, his own good, for the good of another man?”
Всякое колебание, казалось, исчезло в его мысли. Он ответил мне спокойно:
All hesitation seemed to have vanished from his thought. He answered me calmly:
— Никакого.
“None whatever.”
— И следовательно, — возразил я, — и никакого повода пожертвовать своим счастьем для счастья человеческого рода?
“And therefore,” I rejoined, “no reason whatever to sacrifice his happiness for the happiness of the human race either?”
Здесь Лёрэ вздрогнул.
At this Leray gave a start.
— Если это касается рода человеческого, то другое дело.
“If it concerns the human race, that is another matter.”
— Отчего? — сказал я. — Сумма нулей все-таки всегда будет нуль.
“Why?” I said. “A sum of zeros will still always be zero.”
Он на минуту замолчал, потом с некоторым усилием согласился со мной.
He fell silent for a minute, then, with some effort, agreed with me.
— Истина всегда истина, — сказал он, — вы жестки, но ваш силлогизм верен.
“Truth is always truth,” he said. “You are harsh, but your syllogism is correct.”
Я продолжал:
I continued:
— Я не обсуждаю ваших принципов; я только вывожу то, что из них следует. И вы сами шаг за шагом делаете этот вывод. Вы логически правильно думаете, и этого мне достаточно. Итак: человек есть материя, он происходит из ничего и возвращается к ничему. У него есть только жизнь; только эта жизнь принадлежит ему. Весь его разум, весь его здравый смысл, вся его философия состоит в том, чтобы пользоваться этой жизнью и сделать так, чтобы она продолжалась как можно дольше. Единственная нравственность есть гигиена; цель жизни — счастье. Цель жизни — наслаждение ею; цель жизни — в том, чтобы жить. Из этого можно бы сделать много выводов, но я не хочу их делать теперь; я ограничусь только тем, что спрошу вас: неужели вы истинно так думаете?
“I am not discussing your principles; I am only deducing what follows from them. And you yourself draw this conclusion, step by step. Your thinking is logically correct, and that is enough for me. And so: man is matter; he comes from nothing and returns to nothing. He has only life; only this life belongs to him. All his reason, all his common sense, all his philosophy consists in making use of this life and making it last as long as possible. The only morality is hygiene; the aim of life is happiness. The aim of life is the enjoyment of it; the aim of life is to live. Many conclusions could be drawn from this, but I do not want to draw them now; I will confine myself to asking you: can it be that you truly think so?”
— Да, я истинно так думаю.
“Yes, I truly think so.”
— Так что, если молодой человек, здоровый, отдает свою жизнь для одного или для многих людей, равных ему, своих ближних, таких же атомов и такой же материи, как он сам, то как вы назовете такого человека?
“So, if a young man in good health gives his life for one or for many people, his equals, his neighbors, the same atoms and the same matter as he himself is, what will you call such a man?”
— Болваном.
“A blockhead.”
Мы холодно расстались.
We parted coldly.
Анатолий Лёрэ, уехав из Брюсселя, проехал Англию, потом поплыл в Австралию. Путешествие продолжалось пять месяцев.
Anatole Leray left Brussels, traveled through England, and then sailed for Australia. The voyage lasted five months.
В тот день, когда пароход подходил к гавани, поднялась буря. Корабль выбросило; пассажиры и матросы спаслись почти все, кто на лодках, кто вплавь. Анатолий Лёрэ был один из тех, кому удалось спастись. Но в этой страшной суете кораблекрушения, где ужас людей отвечает хаосу волн и где всякий думает только о себе, он увидал разбитую лодку, которая носилась по волнам, то показываясь, то исчезая. В лодке были три женщины. Море еще было страшно бурно. Ни один из самых смелых матросов не решался броситься в море, чтобы помочь этим погибавшим.
On the day the steamer was nearing the harbor, a storm came up. The ship was cast ashore; almost all the passengers and sailors saved themselves, some in boats, some by swimming. Anatole Leray was one of those who managed to save themselves. But in that terrible turmoil of shipwreck, where human terror answers the chaos of the waves and where everyone thinks only of himself, he saw a broken boat being tossed about on the waves, now appearing, now disappearing. In the boat were three women. The sea was still terribly rough. Not one of the boldest sailors dared to throw himself into the sea to help these perishing women.
Но Анатолий Лёрэ бросился в воду, доплыл до лодки и с величайшими усилиями вытащил одну из женщин. Но две оставались еще в лодке. Он бросился во второй раз и вытащил другую. Ему кричали: «Довольно! довольно!» Но, усталый, растерзанный, он бросился в третий раз — и уже не показывался.
But Anatole Leray threw himself into the water, swam to the boat, and with the greatest efforts pulled one of the women out. But two were still left in the boat. He threw himself in a second time and pulled out another. They shouted to him: “Enough! Enough!” But, weary and battered, he threw himself in a third time — and did not appear again.
Виктор Гюго (перевод Л. Н. Толстого).
Victor Hugo (translated by Leo Tolstoy)
Victor Hugo’s “Un athée,” from Post-scriptum de ma vie (1901), in Tolstoy’s Russian (1908): the whole piece, in Hugo’s order, close for most of it, shortened and changed in places. The epigraph is from the close of Kant’s Critique of Practical Reason.
Translation notes
- Anatole is the French form of the Russian «Анатолий»; Leray is the name as Hugo spells it, which the Russian gives as «Лёрэ». ↑
- The Russian prints «Это борьба», a slip of the ending for «Эта борьба», “this struggle”; it is read so. ↑
- «Небо» is both “sky” and “heaven”; the epigraph’s “starry heavens” are «звездное небо». ↑
- Voltaire was schooled by the Jesuits, at the Collège Louis-le-Grand in Paris. ↑
- The spiritualists are the philosophers who held that spirit is real apart from matter, the opponents of the materialists. ↑
- «Виды», here “appearances,” can also mean “kinds” or “species.” ↑
Where each paragraph came from
From Un athée, in Post-scriptum de ma vie · close to the original .
Zwei Dinge erfüllen das Gemüt mit immer neuer und zunehmender Bewunderung und Ehrfurcht, je öfter und anhaltender sich das Nachdenken damit beschäftigt: der bestirnte Himmel über mir, und das moralische Gesetz in mir.Source text: archive.orgTwo things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.Source text: gutenberg.orgZwei Dinge erfüllen das Gemüth mit immer neuer und zunehmender Bewunderung und Ehrfurcht, je öfter und anhaltender sich das Nachdenken damit beschäftigt: …Source text: gutenberg.orgВечно новым и постоянно возрастающим удивлением и благоговением две вещи наполняют душу, чем чаще и постояннее ими занимается размышление: звездное небо надо мною и закон нравственности во мне.Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close to Kant, word for word in sense: the first sentence of the Conclusion of the Critique of Practical Reason, "Zwei Dinge erfüllen das Gemüt mit immer neuer und zunehmender Bewunderung und Ehrfurcht, je öfter und anhaltender sich das Nachdenken damit beschäftigt: der bestirnte Himmel über mir, und das moralische Gesetz in mir", with the order changed (the wonder and awe first, then «две вещи наполняют душу»), Gemüt rendered «душа» (soul), and das moralische Gesetz «закон нравственности». Richter printed the whole paragraph as no. 168 of Kant-Aussprüche (1901), an anthology the Jubilee commentary lists among Tolstoy's (vol. 42); the Akademie text (edition block) has the old spelling «Gemüth». Tolstoy's Russian is the same, word for word, in his Thoughts of Wise Men (1903), 19 March (tolstoy block), and the Circle prints it once more as the fifth thought of 26 September (Jubilee vol. 42). The commentary says nothing of the epigraph; the reading first appeared in the second edition (1908).
From Un athée, in Post-scriptum de ma vie · close to the original .
Au commencement de 1852, j'étais à Bruxelles.Un jour, quelqu'un poussa ma porte et entra.C'était un homme jeune, au sourire franc, à l'œil sincère et vif, vêtu avec une certaine recherche élégante, montrant beaucoup de linge très blanc, ayant un gilet de velours à boutons ciselés, des gants paille, une fleur à la boutonnière, et un jonc à la main.A la question que je lui adressai, il me répondit : — Je suis prêtre.Source text: archive.orgIn the beginning of 1852 I was in Brussels.One day some one knocked at my door and entered.It was a young man with a frank smile, a sincere and lively aspect, and a certain elegance of attire. He exhibited considerable white linen, wore a velvet waistcoat with carved buttons, straw-colored gloves, a flower in his lapel, and had a cane in his hand.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. Tolstoy leaves out «Un jour» (one day), makes the visitor a stranger («незнакомый мне молодой человек»), and keeps the dress item by item: the velvet waistcoat with chased buttons, the straw-colored gloves ("gants paille", «желтые перчатки»), the flower in the buttonhole, the cane ("jonc", «тросточка»), the white linen. O'Rourke's "I ama priest" is the OCR's.
From Un athée, in Post-scriptum de ma vie · close to the original .
Ou plutôt, reprit-il, je l'ai été.J'ai quitté le faux pour le vrai. Aujourd'hui, monsieur, je suis ce que vous êtes, un proscrit.Source text: archive.orgOr rather,” he added, ‘‘I was one. I no longer am one. I have left the false for the true.To-day, Monsieur, I am what you are, a proscribed man.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. Left out: «Je ne le suis plus» (I am one no longer) and «monsieur». Hugo's "proscrit" (proscribed man) is «изгнанник» (exile) here and in W.4.
From Un athée, in Post-scriptum de ma vie · close to the original .
I besought this proscribed man to be seated.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word.
From Un athée, in Post-scriptum de ma vie · close to the original .
Details
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word; Tolstoy writes the name «Анатолий Лёрэ».
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Nous causâmes. Il me raconta sa vie.On l'avait élevé de telle sorte, qu'un matin, à vingt-cinq ans, il s'était trouvé prêtre.Le songe d'une longue éducation mystique s'était comme dissipé pour Anatole Leray le jour où il avait vu, …Sa première messe lui avait fait l'effet de sa dernière heure. En descendant de l'autel, il s'était apparu à luimême comme un spectre.Source text: archive.orgWe began to talk. He told me the story of his life.He had been reared in such fashion that, one day at twenty-five years of age, he found himself a priest.The dream of a long mystical education had vanished for Anatole Leray on the day he suddenly beheld, while still in the bloom of youth, an impregnable wall, a wall of shadow and of granite—the priesthood—loom between nature and himself.His first mass had seemed to him like his last hour. In descending from the altar he seemed to himself like a fantom.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close in outline, with one thing added and Hugo's wall shortened. Tolstoy adds that the young man found himself a priest at twenty-five «сам не зная, как и для чего» (not knowing how or why), and leaves out "un matin" (one morning). Hugo's "un mur, un mur infranchissable, un mur d'ombre et de granit, la prêtrise" (a wall, an impassable wall, a wall of shadow and granite, the priesthood), seen "brusquement, en pleine jeunesse" (suddenly, in the bloom of youth), becomes «непроходимую стену тьмы, т. е. священства» (an impassable wall of darkness, that is, of the priesthood). Hugo's next sentence, "Il était resté béant, l'œil fixé sur la terreur de la vie impossible", opens W.7 in another form.
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Il était resté béant, l'œil fixé sur la terreur de la vie impossible.… il sentait toute la création dans ses veines; il était, de par la volonté de la réalité, plein de la sève universelle; …… et il était forcé de se déclarer que, pour lui désormais, cette fermentation des instincts n'était plus qu'un bouillonnement de fautes.Source text: archive.orgHe remained a long time aghast, his eye fixt on the horror of an impossible life.… he felt the whole of life in his veins; nature had endowed him with a full share of the universal sap; …… and he was forced to admit to himself that henceforth, for him, this ferment of the instincts was nothing less than a riot of sin.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Reworded. "Il était resté béant, l'œil fixé sur la terreur de la vie impossible" (he stood agape, his eye fixed on the terror of the impossible life) becomes «Он с ужасом смотрел на то, что ожидало его» (he looked with horror at what awaited him). "Il sentait toute la création dans ses veines; il était, de par la volonté de la réalité, plein de la sève universelle" (he felt all creation in his veins; he was, by the will of reality, full of the universal sap) becomes «Он чувствовал всю силу жизни в своих жилах; вся природа через него требовала себе удовлетворения» (he felt the whole force of life in his veins; all nature demanded satisfaction through him). "Cette fermentation des instincts n'était plus qu'un bouillonnement de fautes" (this ferment of the instincts was now only a seething of faults) becomes «эти требования природы представлялись ему только кипением грехов» (these demands of nature seemed to him only a seething of sins): Hugo's instincts become nature's demands, his faults sins. «Ему было 25 лет» repeats Hugo's "Il avait vingt-cinq ans".
From Un athée, in Post-scriptum de ma vie · close to the original .
In brief, he had no vocation; and he was frightened at finding it out so late.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Il s'effrayait de le reconnaître si tard" (he was frightened to recognize it so late) is «ужаснулся тому, что так поздно понял это». The OCR's "si lard" for "si tard" kept the second clause out of the excerpt.
From Un athée, in Post-scriptum de ma vie · shortened by Tolstoy .
Cette résistance du prêtre au sacerdoce s'accrut silencieusement en lui pendant plusieurs années …… il combattit, il se roidit, il se meurtrit le cœur à ce qu'on lui avait imposé comme devoir; …… il fut sévère, fidèle et honnête envers l'autel …Source text: archive.orgThis resistance of the priest to the priesthood went on silently increasing for a number of years; …… he was austere, faithful and honorable in his relations to the sanctuary.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Shortened. Hugo's "il combattit, il se roidit, il se meurtrit le cœur à ce qu'on lui avait imposé comme devoir" (he fought, he stiffened, he bruised his heart against what had been imposed on him as a duty) is folded into the first sentence, where the resistance becomes the priest's struggle «против того, что было поставлено ему в обязанность» (against what had been made his duty). "Fidèle et honnête envers l'autel" (faithful and honest toward the altar) becomes «верен и честен в исполнении взятых на себя обязанностей» (in fulfilling the duties he had taken on). The paragraph ends at the semicolon after "l'autel"; the rest of Hugo's sentence opens W.10.
From Un athée, in Post-scriptum de ma vie · close to the original .
… enfin, après bien des souffrances, il sortit de la lutte vaincu.Anatole Leray céda à la jeunesse, à la vie, à la sainte et irrésistible nature.… aimant mieux être appelé apostat par Rome qu'hypocrite par sa conscience, …A qui sort de ce lieu sévère, une seule porte est ouverte, la démocratie.Source text: archive.orgFinally, after much suffering, he withdrew from the contest, conquered. That is to say, conqueror.Anatole yielded to youth, to life, to healthy and irresistible nature.And, honorably preferring to be called an apostate by Rome than a hypocrite by his own conscience, he withdrew from the church.To him who departs from this austere place there is but one door open—democracy.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close, two of Hugo's paragraphs made one, with small changes: "il se retira de l'église" (he withdrew from the Church) becomes «Он вышел из священства» (he left the priesthood); "ce lieu sévère" (that austere place) becomes «церковь»; "loyalement" (honorably) is left out; and Leray's "pauvre famille paysanne de Bretagne" (poor peasant family of Brittany) is «бедной бретанской семьи», without "paysanne". «Это его собственные выражения» keeps Hugo's "Ce sont là les expressions même dont il se servait".
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Il racontait tout cela simplement, avec une sorte de naïveté éloquente et forte.Sa retombée dans le peuple l'avait mûri. Il y avait en lui un penseur politique. Il avait écrit dans plusieurs journaux. C'était un révolutionnaire tout frémissant de conviction.Source text: archive.orgHe related all this simply and with a sort of naïveté at once eloquent and convincing.There was in him a political thinker. He had written for several journals. He was a revolutionist thrilling with conviction.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close but for one word added: Hugo's "un révolutionnaire tout frémissant de conviction" (a revolutionary all quivering with conviction) becomes «революционер, горячий и крайний по убеждениям» (a revolutionary, ardent and extreme in his convictions). "Sa retombée dans le peuple" (his falling back among the people) is «Его возвращение к народу» (his return to the people).
From Un athée, in Post-scriptum de ma vie · close to the original .
De l'exposé de sa vie, il passa au récit de ses idées. Je l'écoutais.Source text: archive.orgFrom the revelation of his life he passed to the recital of his ideas. I listened to him.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close; Tolstoy adds «внимательно» (attentively).
From Un athée, in Post-scriptum de ma vie · shortened by Tolstoy .
A un certain moment, il lui vint quelque chose qui ressemblait à une explosion.Ce qu'on va lire est une reproduction de ses idées, sans doute en d'autres termes; mais, à cela près, rigoureusement exacte; peut-être non littérale, mais, à coup sûr, fidèle.Source text: archive.orgAt a certain moment there took place in him something that resembled an explosion.What follows is a reproduction of his ideas, in other terms doubtless, but with that exception, rigorously exact; not literal, perhaps, but certainly faithful.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
The first sentence of Hugo's paragraph, reworded: "A un certain moment, il lui vint quelque chose qui ressemblait à une explosion" (at a certain moment something came over him that resembled an explosion) becomes «В середине этого изложения его взорвало» (in the middle of this account he exploded). Tolstoy leaves out Hugo's next paragraph (the second excerpt): "Ce qu'on va lire est une reproduction de ses idées, sans doute en d'autres termes; mais, à cela près, rigoureusement exacte; peut-être non littérale, mais, à coup sûr, fidèle" (what follows reproduces his ideas, no doubt in other words, but otherwise rigorously exact; perhaps not literal, but certainly faithful). Without it, the dialogue reads as a record of the words spoken.
From Un athée, in Post-scriptum de ma vie · close to the original .
Tenez, monsieur, s'écria-t-il, que tout ceci serve au moins de leçon.Désormais la démocratie doit aviser. Il faut refaire l'homme, et recommencer le peuple dans les enfants. C'est dans l'éducation qu'il faut montrer la logique de la Révolution.Source text: archive.orgLook you, Monsieur,” cried he, ‘‘all this at least should serve for a lesson. Henceforth democracy should take notice. It is necessary to make man over again, to recreate the people in the children. It is to education that the logic of the Revolution should be applied.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Tenez, monsieur" (look here, sir) becomes «Да, милостивый государь» (yes, sir); "C'est dans l'éducation qu'il faut montrer la logique de la Révolution" (it is in education that the logic of the Revolution must be shown) becomes «Только в воспитании мы покажем логику революции» (only in education shall we show it).
From Un athée, in Post-scriptum de ma vie · close to the original .
Details
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word.
From Un athée, in Post-scriptum de ma vie · close to the original .
Details
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close; Tolstoy adds «еще более» (still more).
From Un athée, in Post-scriptum de ma vie · close to the original .
Pour moi, monsieur, l'éducation entière est dans ceci : extirper de l'esprit humain toute espèce de surnaturel.Source text: archive.orgAs for myself, Monsieur, the whole of education consists in this: to extirpate from the human mind every species of the supernatural.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Extirper de l'esprit humain toute espèce de surnaturel" (to root out of the human mind every kind of the supernatural) becomes «освободить человеческий ум от всего сверхъестественного» (to free the human mind of everything supernatural); "monsieur" is left out.
From Un athée, in Post-scriptum de ma vie · close to the original .
What do you understand by that?” I demanded.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word.
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
J'entends par là que l'homme est perdu par ces fantasmagories religieuses. Les superstitions sont l'étouffement de l'avenir.Monsieur, ce vieil esprit humain sombre sous voiles et se noie dans les chimères sacrées et fait eau de toutes parts.Que rien ne soit admis qui ne soit humainement vérifiable.Chassons tous ces songes d'êtres en deçà de la terre, et de vie au delà de la vie. Supprimons le ciel. Il n'y a pas de ciel. Nous sommes dans le ciel. Notre terre y roule. Le ciel, c'est ça.Source text: archive.orgBy that I understand that man is lost in religious fantasmagoria. Superstitions mean the smothering of the future.Monsieur, the old human mind is foundering under full sail, is leaking everywhere, and is being overwhelmed in sacred chimeras.Let nothing be admitted that is not humanly verifiable.Banish all the dreams of beings existing beyond the earth, and of life beyond life. Let us suppress heaven. We are now in heaven. The earth rolls through it.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close in most sentences, changed in several. "Ce vieil esprit humain sombre sous voiles" (this old human mind founders under sail) becomes «этот старый человеческий разум гибнет под покровами» (perishes under veils): "voiles", sails, is read as veils; Tolstoy adds a boat for "fait eau de toutes parts" (leaks on every side), «Его лодка течет со всех сторон». "Que rien ne soit admis qui ne soit humainement vérifiable" (nothing admitted that is not humanly verifiable) becomes «не допускать ничего, что не может быть проверено разумом» (by reason). "Guerre au merveilleux!" (war on the marvelous) becomes «Да, война, война не на живот, а на смерть со всем чудесным» (war to the death on everything miraculous). "Mettons dans le berceau ce qu'on y voit, le germe; mettons dans le tombeau ce qui y est, le néant" (let us put in the cradle what we see there, the germ; in the grave what is there, nothingness) becomes «Надо, чтобы он понимал, что в колыбели нет ничего, кроме того, что мы видим, — ничего, кроме зародыша, и в гробу ничего, кроме уничтожения». "Chassons tous ces songes d'êtres en deçà de la terre, et de vie au delà de la vie" (let us drive out all these dreams of beings this side of the earth and of life beyond life) becomes «Прочь все призраки! Нет ничего, кроме земли и жизни» (away with all phantoms! there is nothing but the earth and life); "Supprimons le ciel. Il n'y a pas de ciel. Nous sommes dans le ciel. Notre terre y roule. Le ciel, c'est ça" becomes one sentence, «Нет никакого другого неба, кроме того, в котором мы уже живем; наша земля вертится в нем» (there is no other heaven than the one we already live in; our earth turns in it). "Qui ne veut pas du fruit coupe l'arbre" (who does not want the fruit cuts down the tree) is «подрезает дерево» (cuts back the tree), and "Otons tout prétexte aux religions" (let us take away every pretext from the religions) «надо отнять у религии всякий предлог для ее существования» (every pretext for its existence). O'Rourke's "foundering under full sail" reads "voiles" as sails.
From Un athée, in Post-scriptum de ma vie · close to the original .
What then are your religious opinions?” said I.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "vos opinions religieuses" (your religious opinions) is «ваша религия» (your religion).
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
He replied: “I have been brought up in the seminary.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Changed in one phrase: "J'ai été élevé au séminaire" (I was brought up in the seminary) becomes «Я ведь сказал, что я — воспитанник семинарии» (I did say that I am a seminary pupil), though Leray has not said it before.
From Un athée, in Post-scriptum de ma vie · close to the original .
Details
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word: "Eh bien?", «Ну?».
From Un athée, in Post-scriptum de ma vie · close to the original .
Details
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close; Tolstoy adds «Стало быть» (so, therefore), making explicit the inference that Hugo's narrator questions in W.24.
From Un athée, in Post-scriptum de ma vie · shortened by Tolstoy .
Si c'est une conséquence que vous prétendez tirer, observai-je, je ne saurais l'admettre.Pour avoir gardé des chèvres on n'est pas Giotto; …… un collège de jésuites n'a pas pour produit nécessaire Voltaire. Du reste, je vous écoute. Continuez.Source text: archive.orgIf you pretend to draw that consequence,’’ observed I, ‘‘I can not admit it.Because one has herded goats one is not Giotto; a Jesuit college does not necessarily produce Voltaire. For the rest, I listen to you. Continue.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close, with one comparison left out: "Pour avoir gardé des chèvres on n'est pas Giotto" (herding goats does not make one Giotto). "Un collège de jésuites n'a pas pour produit nécessaire Voltaire" becomes «Школы иезуитов не производят непременно Вольтеров» (Jesuit schools do not necessarily produce Voltaires).
From Un athée, in Post-scriptum de ma vie · shortened by Tolstoy .
Mais, reprit-il, j'ai tout dit.Se dégager des hypothèses. Sortir de la prison des chimères et en faire évader le genre humain, ce vieux captif que toutes les religions tiennent sous clef. Voilà.Source text: archive.orgTo disentangle one’s self of hypotheses, to escape from the prison of chimeras, to rescue therefrom the human race, that captive of old whom all the religious have kept under lock and key—such is the goal.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close, with one phrase left out: the human race "ce vieux captif que toutes les religions tiennent sous clef" (that old captive whom all the religions keep under lock and key). "Voilà" becomes «вот что нужно» (that is what is needed). Tolstoy adds «Кажется» (I think) to «я всё сказал».
From Un athée, in Post-scriptum de ma vie · close to the original .
Je ne veux pas plus que vous, lui dis-je, des hypothèses qui deviennent superstitions et des chimères où l'on voudrait murer la raison humaine.Il semblerait donc que nous avons, vous et moi, la même pensée. Pourtant je ne crois pas que nous soyons d'accord. Précisez.Source text: archive.orgIt would seem, then, that we both hold the same philosophy. Nevertheless I think that we are not in accord. Be more precise.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Des chimères où l'on voudrait murer la raison humaine" (chimeras in which one would like to wall up human reason) becomes «химер, которые становятся на пути человеческому разуму» (chimeras that stand in the way of human reason); "Précisez" (be precise) becomes «я бы желал, чтобы вы высказали точнее ваше мнение» (I should like you to state your opinion more exactly).
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Eh bien, répondit-il, suppression complète de ce que les spiritualistes appellent l'idéal. L'idéal est du surnaturalisme.Otons le surnaturalisme du monde, c'est-à-dire chassons Dieu …Pas d'éternel et pas d'immortel. Donnons ces vérités pour fondement à l'éducation. Tout est là. J'ai fini.Source text: archive.org… the complete suppression of what spiritualists call the ideal. The ideal is supernaturalism. Relieve the world of supernaturalism—that is to say, banish God.No more of the eternal, no more of the immortal. Let us have these verities as the basis of education.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Reworded and filled out. Tolstoy adds a step to the argument, «а сверхъестественное должно быть изгнано из мира, значит и из человека» (and the supernatural must be driven out of the world, and so out of man), and Hugo's "Otons le surnaturalisme du monde, c'est-à-dire chassons Dieu; otons le surnaturalisme de l'homme, c'est-à-dire chassons l'âme" (take the supernatural out of the world, that is, drive out God; take it out of man, that is, drive out the soul) becomes «Сверхъестественное в мире — это бог, — уничтожим бога; сверхъестественное в человеке — это душа, следовательно, уничтожим душу» (the supernatural in the world is God: let us destroy God; ... let us destroy the soul): "chassons" (drive out) is «уничтожим» (destroy). «Tout est là» (that is all of it) is left out.
From Un athée, in Post-scriptum de ma vie · close to the original .
Vous avez à peine commencé, repris-je. A votre sens donc, qu'est-ce que le monde?Source text: archive.orgYou have hardly commenced,’’ replied I. ‘‘ In your view, then, what is the world?Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word.
From Un athée, in Post-scriptum de ma vie · close to the original .
Distinguez-vous, lui dis-je, entre la matière et la matière?Source text: archive.orgDistinguish,” said I, ‘‘between matter and matter.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "Distinguez-vous ... entre la matière et la matière?" (do you distinguish between matter and matter?) is «делаете ли вы различие между такой или иной материей?». O'Rourke's "Distinguish" reads the question as a command.
From Un athée, in Post-scriptum de ma vie · close to the original .
Je serais insensé. La matière est égale à la matière. C'est là la grande base de l'égalité.Source text: archive.orgIt would be absurd. Matter equals matter. Therein is the great basis of equality.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close; Tolstoy adds «всегда» (always) and makes "la grande base" «главная основа» (the chief foundation).
From Un athée, in Post-scriptum de ma vie · close to the original .
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From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Les organismes ne sont que des modes.Il faut en briser tous les échelons, l'échelon Dieu, l'échelon âme, l'échelon conscience, l'échelon intelligence.Des modes qui s'évanouissent ne sont autre chose que les figures de Rien.Qui dit matière dit égalité. La matière est adéquate à elle-même.Source text: archive.orgOrganisms are but modes. These modes, fatal and blind in themselves, engender those mirages which constitute a sort of ladder of clouds, …It is necessary to break it down step by step—God, soul, conscience, intelligence, organism.Modes which vanish are simply symbols of Nothingness.When you assert matter, you assert equality. Matter is adequate to itself.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Reworded in its images. Hugo's "modes" (modes of substance) become «виды» (kinds, species), and "fatals et aveugles" (necessary and blind) «неизбежно являющиеся и слепые» (inevitably appearing and blind). The mirages that make "une sorte d'escalier de nuages" (a sort of staircase of clouds), "échelons de l'échelle qui monte à Dieu" (rungs of the ladder that climbs to God), become «как бы лестницу» (a sort of ladder) whose last rung is God, without the clouds. "Cette échelle est appliquée à l'échafaudage de toutes les religions" (this ladder is set against the scaffolding of all religions) becomes «Лестница эта устраивается всеми религиями» (this ladder is set up by all the religions). "Des modes qui s'évanouissent ne sont autre chose que les figures de Rien" is «виды, которые исчезают, суть не что иное, как изображение ничего»; "La matière est adéquate à elle-même" (matter is adequate to itself) «Материя всегда равна самой себе» (always equal to itself).
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
Ainsi le moucheron qui vole, le chardon qui pousse, le caillou qui roule, sont les égaux de l'homme?Source text: archive.orgSo that the gnat that flies, the thistle …… that sprouts, the pebble that rolls, are the equals of man …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "le moucheron" (the midge) is «комар» (the mosquito), "le chardon" (the thistle) «репейник» (the burdock).
From Un athée, in Post-scriptum de ma vie · close to the original .
Il eut un moment d'hésitation, puis répondit avec une loyauté qui semblait en lui plus forte que sa volonté même …Source text: archive.orgHe had a moment of hesitation, then replied with a loyalty that seemed stronger in him than will itself …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
You are remorseless; but the syllogism is true.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Changed in one word: "Vous êtes dur; mais le syllogisme est vrai" (you are hard, but the syllogism is true) becomes «Хотя силлогизм ваш и жесток, но он верен» (though your syllogism is cruel, it is right): the hardness passes from the speaker to his syllogism. In W.58 Tolstoy keeps it with the speaker, «вы жестки».
From Un athée, in Post-scriptum de ma vie · close to the original .
Vous raisonnez droit devant vous, et avec une inflexible bonne foi. Je ne dois pas en abuser. Je renonce donc à ces duretés du syllogisme extrême.Et je vous déclare que je vais me borner à l'un des innombrables côtés de la question.Source text: archive.orgYou reason straight ahead and with inflexible good faith. I ought not to abuse this. I renounce then the cruelty of the extreme syllogism.Let us confine ourselves to man; let us follow thither your premises: no soul, no God, no supernaturalism, no ideal; matter is equal to itself.And I declare to you that I am going to limit myself to one of the innumerable sides of the question.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Les logiciens rectilignes sont rares" (straight-line logicians are rare) is «Прямолинейные мыслители редки» (thinkers); "vos prémisses" (your premises) «ваши аксиомы» (your axioms); "Restons dans l'homme" (let us stay with man) «Будем говорить только о человеке». The OCR's "reclilignes" and "Ilestons" kept those sentences out of the excerpts.
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
Et je lui demandai : — Quel est, à votre sens, le but de l'homme sur la terre?Source text: archive.orgAnd I asked him: “What, in your view, is the aim of man on earth …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
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From Un athée, in Post-scriptum de ma vie · close to the original .
Pour moi, lui dis-je, c'est le devoir.Mais ce n'est pas de ma pensée qu'il s'agit, c'est de la vôtre. J'écarte toutes les raisons sentimentales.Dans la balance de l'égalité de la matière, de combien le bonheur d'un homme dépasse-t-il, en poids et en valeur, le bonheur d'un autre homme?Source text: archive.orgFor me,” said I, “it is duty.I lay aside all sentimental reasoning. In the scales of the equality of matter how much does the happiness of one man exceed in weight and value the happiness of another …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "le devoir" (duty) is doubled, «долг, обязанность» (duty, obligation).
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word: "De zéro", «На нуль» (by zero).
From Un athée, in Post-scriptum de ma vie · close to the original .
Avant d'aller plus loin, me concédez-vous ceci qu'en logique, à toute action il faut une raison déterminante?Source text: archive.orgBefore going further, will you concede that logically every action must have a determining reason …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: «Несомненно» (undoubtedly).
From Un athée, in Post-scriptum de ma vie · close to the original .
Je reprends. Donc, si une occasion se présente où le bonheur d'un homme pourra être immolé au bonheur d'un autre homme, quelle sera, dans les plateaux où se pèseront les deux bonheurs, la quantité de pesanteur excédante qui pourra déterminer le sacrifice de l'un à l'autre?Source text: archive.orgI resume. Then if an occasion presents itself when the happiness of one man must be sacrificed to the happiness of another man, what is the difference in weight of the two kinds of happiness which shall determine the sacrifice of one for the other?Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "La quantité de pesanteur excédante qui pourra déterminer le sacrifice de l'un à l'autre" (the excess of weight that could decide the sacrifice of one to the other) becomes «какое количество веса определит необходимость или законность жертвы одним для другого» (what weight will decide the necessity or lawfulness of the sacrifice): «необходимость или законность» is Tolstoy's.
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
Donc, repartis-je, en logique, et en restant dans le fait matériel, qui est, selon vous, la seule sagesse, un homme n'a jamais aucune raison pour se sacrifier à un autre homme?Source text: archive.orgThen,” replied I, ‘according to the laws of logic, and confining ourselves to the material fact, which, according to you is the only wisdom, a man never has the right to sacrifice himself for another man …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "En logique" (logically) is left out, and "se sacrifier à un autre homme" (sacrifice himself to another man) becomes «жертвовать собою, своим благом для блага другого человека» (himself, his good for another's good). O'Rourke has "right" for "raison" (reason).
From Un athée, in Post-scriptum de ma vie · close to the original .
Toute oscillation paraissait avoir cessé dans son esprit. Il me répondit avec calme : …Source text: archive.orgAll wavering seemed to have ceased in his mind. He replied calmly: …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
Et par conséquent, répliquai-je, aucune pour sacrifier son bonheur au bonheur du genre humain?Source text: archive.orgAnd consequently,” replied I, ‘‘he would have no right to sacrifice his own happiness to the happiness of the human race …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · close to the original .
At this point, Anatole Leray was trembling.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "eut un tressaillement" (gave a start) is «вздрогнул».
From Un athée, in Post-scriptum de ma vie · close to the original .
… if there is question of the human race, it is different.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close; "Ah! s'écria-t-il" (ah, he cried) is left out.
From Un athée, in Post-scriptum de ma vie · close to the original .
Pourquoi? lui dis-je. Le total d'une addition de zéros, c'est zéro.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "Le total d'une addition de zéros, c'est zéro" (the total of a sum of zeros is zero) becomes «Сумма нулей все-таки всегда будет нуль» (a sum of zeros will still always be zero).
From Un athée, in Post-scriptum de ma vie · close to the original .
He was silent a moment; then with some effort he tossed me this admission: …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "me jeta avec quelque effort cette adhésion" (threw me this assent with some effort) is «с некоторым усилием согласился со мной». The OCR's "efïort celte" kept the second clause out of the excerpt.
From Un athée, in Post-scriptum de ma vie · close to the original .
Au fait, la vérité est la vérité. Vous êtes toujours dur ; mais votre syllogisme est juste.Source text: archive.orgIn fact truth is truth. You are ever implacable, but your syllogism is correct.Source text: archive.orgDetails
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
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From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Je ne juge pas votre principe; je déduis seulement ce qu'il contient.… il a un jour et pas de lendemain. Ce jour-là seulement est à lui …Le but de la vie, c'est le bonheur. Le but de la vie, c'est de jouir. Le but de la vie, c'est de vivre.Je me borne à vous demander si c'est bien là votre pensée.Source text: archive.orgI do not pass judgment on your principles; I simply deduce what they contain, …… he has a day without a morrow. This day alone belongs to him.The aim of life is happiness. The aim of life is to enjoy. The aim of life is to live.I confine myself to asking whether this is not your idea.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close in most of it, changed in three places. "Et c'est par vous que je fais faire, pas à pas, cette déduction" (and it is through you that I have this deduction made, step by step) becomes «И вы сами шаг за шагом делаете этот вывод» (and you yourself make this deduction step by step). "Il a un jour et pas de lendemain. Ce jour-là seulement est à lui" (he has one day and no tomorrow; that day alone is his) becomes «У него есть только жизнь; только эта жизнь принадлежит ему» (he has only life; only this life belongs to him). "Je me borne à vous demander si c'est bien là votre pensée" (I only ask you whether that is indeed your thought) becomes «я ограничусь только тем, что спрошу вас: неужели вы истинно так думаете?» (do you truly think so?). "Il sort du néant, il rentre dans le néant" is «происходит из ничего и возвращается к ничему»; "L'unique morale, c'est l'hygiène" (the only morality is hygiene) «Единственная нравственность есть гигиена» (O'Rourke: "health").
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: «Да, я истинно так думаю» (yes, I truly think so), answering the question as Tolstoy put it in W.60.
From Un athée, in Post-scriptum de ma vie · close to the original .
Et à ce compte, et à votre sens, un homme jeune et bien portant qui donne sa vie pour un ou plusieurs autres hommes, ses égaux, ses semblables, ses identiques, atomes et matière comme lui, qu'est-ce que cet homme?Source text: archive.orgAnd on this reckoning, what, in your opinion, is a young and prosperous man who gives his life for one or more other men, his equals, similar to himself, simple matter and atoms like himself …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close. "Bien portant" (healthy) is «здоровый»; "ses égaux, ses semblables, ses identiques" (his equals, his fellows, his identicals) becomes «равных ему, своих ближних» (his equals, his neighbors); "qu'est-ce que cet homme?" (what is this man?) becomes «то как вы назовете такого человека?» (what will you call such a man?).
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Changed in its one word: "Une dupe" (a dupe, someone taken in) becomes «Болваном» (a blockhead). O'Rourke's "A fool" moves the same way.
From Un athée, in Post-scriptum de ma vie · close to the original .
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The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Word for word.
From Un athée, in Post-scriptum de ma vie · close to the original .
Anatole Leray partit de Bruxelles, passa en Angleterre, puis s'embarqua pour l'Australie. La traversée dura cinq mois.Source text: archive.orgAnatole Leray set out for Brussels, passed through England, and then embarked for Australia.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close: "La traversée" (the crossing) is «Путешествие» (the journey). O'Rourke's "set out for Brussels" is a slip for "from".
From Un athée, in Post-scriptum de ma vie · shortened by Tolstoy .
Le jour où le paquebot arriva en vue de la terre, une tempête s'éleva. Le navire fit côte.Cependant, dans ce tumulte lugubre d'un naufrage où le pêle-mêle des épouvantes répond au chaos des vagues et où chacun ne pense qu'à soi, une barque à moitié brisée était restée dans la tourmente, …… et trois femmes s'y cramponnaient désespérément.La mer était encore furieuse; aucun nageur, même parmi les plus hardis matelots, n'osait se risquer. Tous en avaient assez de regarder le redoutable ruissellement de l'océan couler de leurs habits et s'égoutter à terre autour d'eux.Source text: archive.orgThe day the steamer arrived in sight of land, a storm arose. The vessel capsized.Anatole Leray was among the saved.… a half-wrecked boat had remained in the surge and was appearing and disappearing in the waves: three women clung to it despairingly.The sea was at the height of its fury; no swimmer even among the hardiest of the sailors dared to risk himself. They kept their eyes fixt on their dripping garments.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Close, with one sentence left out and a few words added. Cut: "Tous en avaient assez de regarder le redoutable ruissellement de l'océan couler de leurs habits et s'égoutter à terre autour d'eux" (all of them had had enough of watching the fearsome streaming of the ocean run off their clothes and drip on the ground around them). Added: «он увидал» (he saw) the boat, and «чтобы помочь этим погибавшим» (to help those perishing). "Aucun nageur, même parmi les plus hardis matelots, n'osait se risquer" (no swimmer, even among the boldest sailors, dared to venture) is «Ни один из самых смелых матросов не решался броситься в море». The OCR's "ilôts" for "flots" kept that clause out of the excerpt.
From Un athée, in Post-scriptum de ma vie · reworded by Tolstoy .
Anatole Leray se jeta dans cette écume. Il lutta, et eut le bonheur de ramener une femme au rivage.… jeta une seconde fois, et en ramena une autre.On lui criait : Assez! assez! — Comment! dit-il, il y en a encore une.Il ne reparut pas.Source text: archive.orgAnatole Leray flung himself into the surf. He struggled hard and had the satisfaction of bringing one of the women to shore.He dashed in a second time and rescued another.They cried out to him: “Enough! enough!” ‘‘What!’’ said he, “ there is still another.” And he flung himself a third time into the sea.He never reappeared.Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Un athée, in Post-scriptum de ma vie (1901), in Tolstoy's Russian; the epigraph from Kant's Critique of Practical Reason.
Changed at the end. Tolstoy leaves out Leray's last words, "— Comment! dit-il, il y en a encore une" (What! he said, there is still one more), so that the shouts of «Довольно! довольно!» are answered by the third plunge alone, and drops "sanglant" (bleeding) from "épuisé de fatigue, déchiré, sanglant" («усталый, растерзанный»). He adds «доплыл до лодки» (swam to the boat) and «Но две оставались еще в лодке» (but two were still in the boat), and joins Hugo's last line, "Il ne reparut pas" (he did not reappear), to the paragraph as «и уже не показывался». "Il lutta, et eut le bonheur de ramener une femme" (he struggled, and had the good fortune to bring back a woman) is «с величайшими усилиями вытащил одну из женщин» (with the greatest efforts pulled out one of the women).
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