31Julyиюля · 31-е июля
Если бы христиане исповедывали свой закон, не могло бы быть ни богатых, ни бедных.
If Christians professed their law, there could be neither rich nor poor.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
1. И вот некто, подошед, сказал ему: Учитель благий! Что сделать мне доброго, чтобы иметь жизнь вечную? Иисус сказал ему: если хочешь быть совершенным, пойди, продай имение твое и раздай нищим; и будешь иметь сокровище на небесах; и приходи и следуй за мною.
1. And behold, someone came up and said to him: Good Teacher! What good thing must I do to have eternal life? Jesus said to him: If you want to be perfect, go, sell your possessions and give to the poor; and you will have treasure in heaven; and come and follow me.
From Matthew · close to the original .
The Russian Bible (Synodal translation)И вот, некто, подойдя, сказал Ему: Учитель благий! что сделать мне доброго, чтобы иметь жизнь вечную?
Иисус сказал ему: если хочешь быть совершенным, пойди, продай имение твое и раздай нищим; и будешь иметь сокровище на небесах; и приходи и следуй за Мною.
Source text: ru.wikisource.orgIn English · King James Version, 1611And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИ вот некто, подошедши, сказал ему: Учитель благий! что сделать мне доброго, чтобы иметь жизнь вечную? Иисус сказал ему: Если хочешь быть совершенным, пойди, продай имение твое и раздай нищим, и будешь иметь сокровище на небесах; и приходи и следуй за мною.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Matthew, 19:16, 21.
The Synodal text of the two verses the signature names, with «подошед» for «подойдя» (the older participle), the divine pronouns in lower case, and «Что» capitalized. Verses 17–20 (keep the commandments; which? all these I have kept) are left out, as the signature says. Thoughts of Wise Men (1903), January 11, has the same two verses with «подошедши».
2. Нечувствителен и равнодушен к чужому горю бывает человек богатый.
2. The rich man is at times unfeeling and indifferent to the grief of others.
Source not found yet .
Tolstoy’s own version · Путь жизниНечувствителен и равнодушен к чужому горю бывает человек богатый.
Source text: tolstoy.ruDetails
Not found yet.
Not found. The nearest found is Proverbs 18:23, 'The poor useth intreaties; but the rich answereth roughly', which speaks of the rich man's rough answer, not of his indifference to grief. The sentence is not in Thoughts of Wise Men (1903), whose Talmud sayings came from Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76), neither online; one of these is the probable source. Tolstoy kept it, signed «Талмуд», in «На каждый день» (10 May) and The Path of Life (ch. X, § III).
Searched: Thoughts of Wise Men (1903) and its commentary (vol. 40); Conway's Sacred Anthology; the Jubilee commentary (vol. 42); Sefaria's full-text search of the Talmud, Midrash, and later rabbinic texts for the rich man who does not feel another's grief (עשיר אינו מרגיש, אינו מרגיש בצער, אין העשירים מרגישים, העשיר אכזרי, עשירים אכזרים, השבע אינו מאמין לרעב) and for Proverbs 18:23 ('the rich answereth roughly') in the Talmud.
3. Богатые и бедные являются как бы дополнением друг друга. Класс богачей предполагает собой класс бедняков, и безумная роскошь не может не быть связанной с страшной нуждой, заставляющей людей неимущих служить безумной роскоши.
Богатые — это грабители, бедные — это ограбленные. От этого-то Христос и выражал всегда сочувствие к бедным и отвращение к богатству. По его учению, быть ограбленным лучше, чем быть грабителем. В царстве правды, которое он проповедывал, богатые и бедные были бы одинаково невозможны.
3. The rich and the poor are, as it were, the complement of each other. A class of rich men presupposes a class of paupers, and senseless luxury cannot but be bound up with a terrible want that forces those who have nothing to serve senseless luxury.
The rich are the robbers, the poor are the robbed. That is why Christ always showed sympathy for the poor and aversion to wealth. By his teaching, it is better to be robbed than to be a robber. In the kingdom of righteousness that he preached, the rich and the poor would be equally impossible.
From The Science of Political Economy · reworded by Tolstoy .
What changedGeorge’s qualifications are removed: “To put this relation into terms of morals” and “since they are at least sharers in the proceeds of robbery” drop out, so “The rich are the robbers” stands unqualified; “repugnance of the rich” becomes “aversion to wealth,” and a want “that forces those who have nothing to serve senseless luxury” is added.
Henry George’s own wordsRich and poor are thus correlatives of each other ; the existence of a class of rich involving the existence of a class of poor, and the reverse ; and abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence.
To put this relation into terms of morals, the rich are the robbers, since they are at least sharers in the proceeds of robbery ; and the poor are the robbed.
This is the reason, I take it, why Christ, who was not really a man of such reckless speech as some Christians deem Him to have been, always expressed sympathy with the poor and repugnance of the rich.
In His philosophy it was better even to be robbed than to rob.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Science of Political Economy (1897), Book II, ch. XIX 'Moral Confusions as to Wealth', pp. 306–307 of the London printing (Kegan Paul, Trench, Trübner, 1898), the chapter whose heading promises to show 'how rich and poor are correlatives, and why Christ sympathized with the poor'.
Shortened, with a clause added and George's qualifications removed. 'Rich and poor are thus correlatives of each other' becomes 'The rich and the poor are, as it were, complements of each other' (являются как бы дополнением друг друга). 'Abnormal luxury on the one side and abnormal want on the other have a relation of necessary sequence' becomes 'mad luxury cannot but be bound up with terrible want', and Tolstoy adds 'which compels the propertyless to serve mad luxury' (заставляющей людей неимущих служить безумной роскоши). 'To put this relation into terms of morals' and 'since they are at least sharers in the proceeds of robbery' are left out, so 'the rich are the robbers' (Богатые — это грабители) stands unqualified. 'Who was not really a man of such reckless speech as some Christians deem Him to have been' is left out; 'repugnance of the rich' becomes 'aversion to wealth' (отвращение к богатству). 'It was better even to be robbed than to rob' becomes 'it is better to be robbed than to be a robber'. 'In the kingdom of right-doing which He preached, rich and poor would be impossible' becomes 'equally impossible', and George's reason, 'because rich and poor in the true sense are the results of wrong-doing', is left out. Censorship: the commentary of Jubilee vol. 42 (§ XIV) lists 'Henry George's thought on wealth (8 October, 3)' among the twelve places of the first edition (1906) that the court ordered destroyed in November 1911 before the book could be sold, and the indictment it quotes cites this thought's words («класс богачей предполагает собой класс бедняков», «безумная роскошь оказывается связанной со страшной нуждой», «богатые — это грабители»). So the thought stood under 8 October in the first edition, its second clause worded differently; the revised edition's 8 October (Jubilee vol. 42) has no George, and the thought is here under 31 July. The Jubilee list of sources names S. D. Nikolaev's Russian of the book («Наука политическая экономия»), in manuscript. No printable.
4. Страшно, истинно страшно сребролюбие; оно закрывает глаза и уши, делает нас свирепее зверей, не позволяет думать ни о совести, ни о дружбе, ни об общении, ни о спасении собственной души, но, зараз лишивши всего, делает людей своими рабами. И что всего хуже в этом горьком рабстве — заставляет людей услаждаться своим рабством, так что, чем больше предаются ему люди, тем больше увеличивается их удовольствие. Оттого-то преимущественно эта болезнь и бывает неизлечима, оттого-то и неукротим этот зверь.
4. Terrible, truly terrible is the love of money; it closes the eyes and the ears, makes us fiercer than wild beasts, lets us think neither of conscience, nor of friendship, nor of fellowship, nor of the salvation of our own soul, but, depriving people of everything at a stroke, makes them its slaves. And what is worst of all in this bitter slavery is that it makes people delight in their slavery, so that the more people give themselves up to it, the more their pleasure grows. That, above all, is why this disease proves incurable; that is why this beast cannot be tamed.
From Homilies on the Gospel of John · shortened by Tolstoy .
What Tolstoy read · Беседы на Евангелие от Иоанна, Russian translation in «Творения святого отца нашего Иоан…Страшно, истинно страшно – сребролюбие. Оно закрывает и глаза и уши, делает свирепее зверей, не позволяет думать ни о совести, ни о дружбе, ни об общении, ни о спасении собственной души, но, за раз отвративши от всего, делает плененных своими рабами, точно какой жестокий тиран.
И что всего хуже в этом горьком рабстве, – оно заставляет даже услаждаться собой, так что, чем больше предаются ему, тем больше увеличивается удовольствие.
Оттого-то преимущественно эта болезнь и бывает неизлечима; оттого-то и неукротим этот зверь.
Source text: azbyka.ruIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889For a dreadful, a dreadful thing is the love of money, it disables both eyes and ears, and makes men worse to deal with than a wild beast, allowing a man to consider neither conscience, nor friendship, nor fellowship, nor the salvation of his own soul, but having withdrawn them at once from all these things, like some harsh mistress, …
… it makes those captured by it its slaves.
And the dreadful part of so bitter a slavery is, that it persuades them even to be grateful for it; and the more they become enslaved, the more doth their pleasure increase; and in this way especially the malady becomes incurable, in this way the monster becomes hard to conquer.
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily LXV (on John 11:49–12:8), § 3.
The Russian of the St Petersburg Theological Academy, copied closely, on Judas and the love of money. Tolstoy adds «нас» (us) to «делает свирепее зверей» (makes [us] fiercer than beasts), writes «зараз лишивши всего» (at once depriving of everything) for «за раз отвративши от всего» (at once turning away from everything), and leaves out the simile «точно какой жестокий тиран» (like some cruel tyrant; NPNF "like some harsh mistress"), making «делает плененных своими рабами» (makes its captives its slaves) «делает людей своими рабами» (makes people its slaves). «оно заставляет даже услаждаться собой» (it makes them even take delight in it) becomes «заставляет людей услаждаться своим рабством» (makes people delight in their slavery), and «люди» (people) and «их» (their) are added in the next clause; «и глаза и уши» (both eyes and ears) loses its «и». The examples that follow (Gehazi, Ananias, Judas, the rulers of the Jews) are left out. The Greek was not saved.
5. Общество, составленное из очень богатых и очень бедных, легко делается добычей людей, захватывающих в свои руки власть. У очень бедных не бывает достаточно духа, чтобы оказать сопротивление, а у очень богатых бывает слишком много на ставке, чтобы они могли рисковать.
5. A society made up of the very rich and the very poor easily becomes the prey of those who seize power into their own hands. The very poor have not spirit enough to offer resistance, and the very rich have too much at stake to be able to take risks.
From Social Problems · close to the original .
Henry George’s own wordsA community composed of very rich and very poor falls an easy prey to whoever can seize power.
The very poor have not spirit and intelligence enough to resist ; the very rich have too much at stake.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. II 'Political Dangers', p. 28 (New York: Doubleday, 1898 printing), after 'Where legislation is to be bought, the rich make the laws'.
Close, with one word left out and a clause added. 'Falls an easy prey to whoever can seize power' becomes 'easily becomes the prey of people who seize power into their hands' (легко делается добычей людей, захватывающих в свои руки власть). 'The very poor have not spirit and intelligence enough to resist' becomes 'have not enough spirit to offer resistance', without 'and intelligence'; 'the very rich have too much at stake' is kept and completed, 'to be able to take the risk' (чтобы они могли рисковать). January's 1-16.2 is from the same chapter. No printable, because 'and intelligence' is left out and a clause is added.
6. Богатства так же, как навоз, воняют, когда они в куче; когда же они разбросаны — удобряют землю.
6. Riches, like manure, stink when they are in a heap; but when they are scattered, they fertilize the soil.
Какое усиленное затемнение нравственных чувств должно быть в человеке, который в христианском обществе среди нуждающихся тысяч гордится своим богатством.
What a deep darkening of the moral feelings there must be in those who, in a Christian society, amid thousands in need, take pride in their wealth.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/31