22Marchмарта · 22-е марта
Если правда обличает нашу жизнь, то все-таки лучше признать правду, чем скрывать ее: жизнь наша может измениться, правда же всегда останется правдою и не перестанет обличать нас.
If the truth exposes our life, it is still better to acknowledge the truth than to hide it: our life can change, but the truth will always remain the truth and will not cease to expose us.
1. Нам следовало бы жить, как будто мы на виду у всех. Нам следовало бы мыслить так, как будто бы сокровеннейшие уголки души нашей доступны чьему-либо взору. Зачем скрывать что-либо от людей? От бога скрыть ничего невозможно. Всё божеское и человеческое учение сводится к одной истине: к той, что мы все — члены одного великого тела. Природа соединила нас в одну семью, и все мы созданы так, чтобы сообща, помогая друг другу, проживать нашу жизнь.
1. We ought to live as though we were in full view of everyone. We ought to think as though the innermost corners of our soul were open to someone’s gaze. Why hide anything from people? Nothing can be hidden from God. All teaching, divine and human, comes down to one truth: that we are all members of one great body. Nature has joined us into one family, and we are all so made as to live our life in common, helping one another.
From Epistulae morales ad Lucilium · joined by Tolstoy from several places .
Original · LatinSic certe vivendum est tamquam in conspectu vivamus, sic cogitandum tamquam aliquis in pectus intimum introspicere possit: et potest.
Quid enim prodest ab homine aliquid esse secretum? nihil deo clusum est; …
Source text: thelatinlibrary.comIn English · Richard Mott Gummere, 1920At any rate, it is thus that we should live,—as if we lived in plain sight of all men; and it is thus that we should think,—as if there were someone who could look into our inmost souls; and there is one who can so look.
For what avails it that something is hidden from man? Nothing is shut off from the sight of God.
Source text: en.wikisource.orgRelated · Epistulae morales ad Lucilium 95, the source of the second half… omne hoc quod vides, quo divina atque humana conclusa sunt, unum est; membra sumus corporis magni.
Natura nos cognatos edidit, cum ex isdem et in eadem gigneret; …
Source text: thelatinlibrary.comDetails
The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 83.1 and 95.52–53.
Joined from two of Seneca's letters. The first four sentences are Letter 83.1: "we should live,—as if we lived in plain sight of all men; ... we should think,—as if there were someone who could look into our inmost souls ... For what avails it that something is hidden from man? Nothing is shut off from the sight of God." Tolstoy asks «Зачем скрывать что-либо от людей?» (why hide anything from people?) and drops "and there is one who can so look" and the God who "comes into the very midst of our thoughts". The rest is Letter 95.52–53, changed: "all that you behold, that which comprises both god and man, is one" (omne hoc quod vides, quo divina atque humana conclusa sunt, unum est) becomes «Всё божеское и человеческое учение сводится к одной истине» (all divine and human teaching comes down to one truth), which then names the members of one great body; "Nature produced us related to one another" becomes «Природа соединила нас в одну семью» (nature joined us into one family); and «все мы созданы так, чтобы сообща, помогая друг другу, проживать нашу жизнь» condenses "birth is ours in common" and the stone arch. On March 10 (3-10.2) and March 20 (3-20.1) Tolstoy printed the same lines more closely; the different wording points to a different intermediary. Neither was found. Gummere's English of 95.52 is under 3-10.2.
2. Христианское откровение было учением о равенстве людей, о том, что бог есть отец, а люди — братья. Оно ударяло в самый корень того ужасного насилия, которое душило цивилизованный мир; оно разбивало цепи рабов и уничтожало ту великую неправду, которая давала возможность кучке людей роскошествовать на счет массы и лишало рабочих людей произведений их труда. Вот почему преследовалось первое христианство, и вот почему, когда стало ясно, что его нельзя уничтожить, правящие классы приняли его и извратили. Оно перестало в своем торжестве быть истинным христианством первых времен и сделалось служителем богатых людей.
2. The Christian revelation was a teaching about the equality of men, about God being the Father and men being brothers. It struck at the very root of the terrible violence that was stifling the civilized world; it broke the chains of the slaves and destroyed the great injustice that enabled a handful of people to live in luxury at the expense of the masses and deprived working people of the products of their labor. That is why early Christianity was persecuted, and that is why, when it became clear that it could not be destroyed, the ruling classes accepted it and perverted it. In its triumph it ceased to be the true Christianity of the earliest times and became the servant of the rich.
From Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889 · reworded by Tolstoy .
What changedA Christianity that, “to a very great extent,” was “the servitor of the privileged classes” becomes, without the qualification, “the servant of the rich”; “the privileged classes” become “the ruling classes,” and “a class” that revels on the proceeds of labor becomes “a handful of people” living in luxury “at the expense of the masses.”
After Henry George’s own wordsThe Christian revelation was the doctrine of human equality, of the fatherhood of God, of the brotherhood of man.
It struck at the very basis of that monstrous tyranny that then oppressed the civilised world; it struck at the fetters of the captive, at the bonds of the slave, at that monstrous injustice which allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily.
That is the reason why early Christianity was persecuted. And when they could no longer hold it down, then the privileged classes adopted and perverted the new faith, and it became, in its very triumph, not the pure Christianity of the early days, but a Christianity that, to a very great extent, was the servitor of the privileged classes.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889, Our Land and Land Policy, Speeches, Lectures and Miscellaneous Writings (New York, 1901), pp. 290–291.
Signed 'after Henry George': close in order and in most words, with changes in the middle and at the end. 'it struck at the fetters of the captive, at the bonds of the slave' becomes 'it broke the chains of the slaves' (разбивало цепи рабов); 'allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily' becomes 'allowed a handful of people to live in luxury at the expense of the mass and deprived working people of the products of their labour'; 'when they could no longer hold it down' becomes 'when it became clear that it could not be destroyed'; 'the privileged classes' become 'the ruling classes' (правящие классы); and 'a Christianity that, to a very great extent, was the servitor of the privileged classes' becomes 'the servant of rich people' (служителем богатых людей), without George's 'to a very great extent'. 'that monstrous tyranny' is 'that terrible violence' (того ужасного насилия). Tolstoy adds 'and that is why' before the adoption, making it a second reason. The Jubilee list names S. D. Nikolaev's Russian of George's «Избранные речи и статьи» (Posrednik, 1905); whether it holds this sermon was not checked. No printable.
Translation note. «Лишало», “deprived”, is printed in the neuter, which would make the revelation its subject; the English reads «лишала», with «неправду», the injustice, as the sense requires.
3. Твой брат по рождению — разумею рождение духовное — погибает от голода, а ты изнемогаешь от пресыщения. Брат ходит с обнаженным телом, а ты и для одежд устрояешь одежды, чтобы охранять их от червей чрез такие покровы. А не гораздо ли лучше было бы прикрыть ими тела бедных? Тогда и одежды остались бы целыми, и ты был бы свободен от лишней заботы. Ибо, если не хочешь, чтобы одежды твои съедены были молью, — отдай их бедным: они умеют хорошо вытряхивать одежды. Если люди, упоенные богатством, заграждают свой слух для моих слов, зато заметят их живущие в бедности. Но как, скажешь, идет это к бедным? Ведь у них нет ни золота, ни многих одежд? Но у них есть хлеб и холодная вода и ноги, чтобы посетить больных: есть язык и слово, чтобы утешить несчастного; дом и кров, чтобы принять странника.
3. Your brother by birth — I mean spiritual birth — is perishing of hunger, while you languish from surfeit. Your brother goes about with his body naked, while you make garments even for your garments, to guard them from the worms with such coverings. And would it not be far better to cover the bodies of the poor with them? Then your garments too would remain whole, and you would be free of a needless care. For if you do not want your garments to be eaten by moths, give them to the poor: they know well how to shake garments out. If people drunk with wealth stop their ears against my words, those who live in poverty will take note of them instead. But how, you will say, does this apply to the poor? After all, they have neither gold nor many garments, do they? But they have bread and cold water, and feet to visit the sick; they have a tongue and words to comfort the unfortunate, a house and a roof to take in the wayfarer.
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…Твой брат по рождению – разумею рождение духовное – погибает от голода, а ты изнемогаешь от пресыщения.
Брат ходит с обнаженным телом, а ты и для одежд устрояешь одежды, чтобы охранить их от червей чрез такие покровы.
Если не хочешь, чтобы одежды твои съедены были молью, отдай их бедным: они умеют хорошо вытряхивать эти одежды.
Но у них есть хлеб и холодная вода; есть две лепты и ноги, чтобы посетить больных; есть язык и слово, чтобы принять странника.
Source text: azbyka.ruIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889He who came by the same birth pangs with thee, (the spiritual birth pangs I mean,) is perishing with hunger, and thou art bursting with fullness: thy brother goeth about with naked body, but thou providest garments even for thy garments, heaping up all this clothing for the worms.
If thou wilt not have them to be moth-eaten, give them to the poor, these are they who know how to shake these garments well.
No, but they have bread and cold water, but they have two obols, and feet to visit the sick, but they have a tongue and speech to comfort the bedridden, but they have house and shelter to make the stranger their inmate.
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily LIX (on John 9:34–36), § 4.
Condensed from the Russian translation of Homily LIX, § 4, in its own words where kept. Dropped: "and this would have won for thee the life to come", the passage on the body of Christ as a safer store than the wardrobe, the sentences on the soul that grovels on the earth, and «две лепты» (two mites) from what the poor have. Changed: «от лишней заботы» (from needless care) for «от всякой заботы» (from all care), «охранять» for «охранить», «зато заметят их» (will notice them) for «за то обратят на них внимание», and «Ибо» added. Tolstoy's «есть язык и слово, чтобы утешить несчастного; дом и кров, чтобы принять странника» is fuller than the azbyka.ru text, which reads «есть язык и слово, чтобы принять странника»: the English ("a tongue and speech to comfort the bedridden, but they have house and shelter to make the stranger their inmate") shows that the transcription has lost the words between. The Jubilee list of sources names «Наставления св. Иоанна Златоуста» (Посредник, 1888), not seen. The Greek (PG 59) was not saved.
4. Ошибка всех добрых людей в наше время состоит в том, что, вежливо протягивая руку злым, поддерживая их в их зле и часто даже содействуя им, они надеются отвратить последствия зла.
Утром они, чтобы удовлетворить сердечной потребности, помогают нужде двух или трех разоренных семей, а по вечерам обедают с разорителями этих семей, завидуют им и подготовляются следовать примеру богатого спекулятора, разорившего две или три тысячи людей. Таким образом, они разрушают в несколько часов больше, чем в силах исправить в течение десятков лет. Они подобны, в лучшем случае, людям, которые, пытаясь накормить голодающее население в тылу всеистребляющей армии, стараются всё более увеличить численность этой армии и быстроту ее передвижения.
4. The error of all good people in our time is that, while politely holding out a hand to the wicked, supporting them in their evil, and often even assisting them, they hope to avert the consequences of evil.
In the morning, to satisfy a need of the heart, they relieve the want of two or three ruined families, and in the evening they dine with those who ruined these families, envy them, and prepare to follow the example of the rich speculator who has ruined two or three thousand people. In this way they destroy in a few hours more than they are able to repair in the course of decades. They are, at best, like people who, while trying to feed a starving population in the rear of an all-destroying army, strive to increase still further the size of that army and the speed of its movement.
From Fors Clavigera, Letter LXIII · reworded by Tolstoy .
What changedRuskin’s devouring army, “always on the increase in mass of numbers, and rapidity of march,” becomes one the good people themselves “strive to increase still further”; “two or three destitute persons” become “two or three ruined families,” and “years” become “decades.” †
† An intermediate translation may have made this change.
John Ruskin’s own wordsFor the failure of all good people nowadays is that, associating politely with wicked persons, countenancing them in their wickedness, and often joining in it, they think to avert its consequences by collaterally labouring to repair the ruin it has caused; …
… and while, in the morning, they satisfy their hearts by ministering to the wants of two or three destitute persons, in the evening they dine with, envy, and prepare themselves to follow the example of, the rich speculator who has caused the destitution of two or three thousand.
They are thus destroying more in hours than they can amend in years; or, at the best, vainly feeding the famine-struck populations, in the rear of a devouring army, always on the increase in mass of numbers, and rapidity of march.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОшибка всех добрых людей в наше время состоит в том, что, вежливо протягивая руку злым, поддерживая их в их зле и часто даже содействуя им, они надеются отвратить последствие зла, побочно стараясь исправить причиненный им вред.
Таким образом, они разрушают в несколько часов больше, чем в силах исправить в течение десятков лет, или в лучшем случае, тщетно кормя голодающее население в тылу всеистребляющей армии, стараются всё более увеличить численность этой армии и быстроту ее передвижения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXIII (1876), Letter LXIII, on the meaning of the St George's Company, before the call to separate from those who practise iniquity.
Close in the first two sentences, changed in the last. The Circle drops 'by collaterally labouring to repair the ruin it has caused', which the 1903 version (13 October) kept (побочно стараясь исправить причиненный им вред). 'two or three destitute persons' become 'two or three ruined families', and the good dine 'with the ruiners of these families' (с разорителями этих семей); 'in years' becomes 'in decades' (в течение десятков лет). In the last clause Ruskin's army is 'always on the increase in mass of numbers, and rapidity of march'; in Tolstoy the good people themselves 'try to increase still more the size of this army and the speed of its movement' (стараются всё более увеличить численность этой армии и быстроту ее передвижения), as already in 1903; the Circle makes it a simile ('They are like, at best, people who…', Они подобны, в лучшем случае, людям) and drops 'vainly' (тщетно). The letter includes a piece dated 8 February 1876. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
5. Вы толкаете человека в яму и затем говорите ему, что он должен быть доволен тем положением, в которое поставило его провидение. Таково наше современное христианство. Вы говорите: «мы не толкали его». Да, конечно, мы до тех пор не будем сознавать всего, что делаем и чего не делаем, пока каждое утро не будем задавать себе вопроса, как нам в течение дня делать не то, что выгодно, а что свойственно человеку.
5. You push a man into a pit and then tell him that he must be content with the position in which Providence has placed him. Such is our modern Christianity. You say: “We did not push him.” Yes, of course; we will not be conscious of all that we do and do not do until every morning we ask ourselves how, in the course of the day, we are to do not what is profitable, but what is proper to man.
From The Crown of Wild Olive · reworded by Tolstoy .
What changed“How to do the just thing” becomes doing “what is proper to man,” and Ruskin’s question, “How do you know what you have done, or are doing?”, becomes a concession: “Yes, of course; we will not be conscious of all that we do.”
John Ruskin’s own wordsYou knock a man into a ditch, and then you tell him to remain content in the 'position in which Providence has placed him.' That's modern Christianity.
You say--'We did not knock him into the ditch.' How do you know what you have done, or are doing?
That's just what we have all got to know, and what we shall never know, until the question with us every morning, is, not how to do the gainful thing, but how to do the just thing; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВы толкаете человека в яму и затем говорите ему, что он должен быть доволен тем положением, в которое поставило его провидение. Таково наше современное христианство.
Да, конечно, мы до тех пор не будем сознавать всего, что делаем и чего не делаем, пока каждое утро не будем задавать себе вопроса, как нам в течение дня делать не то, что выгодно, а что справедливо, пока мы не станем настолько, по крайней мере, христианами, чтобы признать справедливость изречения магометан, гласящего, что «час справедливости стоит больше семидесяти лет молитвы».
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture I 'Work', Lecture I, after Justice's question about the crossing-sweeper.
Close in the first three sentences; the end is changed. Ruskin's 'not how to do the gainful thing, but how to do the just thing' becomes 'not what is profitable, but what befits a human being' (а что свойственно человеку); the 1903 version (10 November) kept 'what is just' (что справедливо). The Circle ends there, leaving out the maxim Ruskin closes with, 'One hour in the execution of justice is worth seventy years of prayer', which 1903 kept. Ruskin's question 'How do you know what you have done, or are doing? That's just what we have all got to know' becomes a concession, 'Yes, of course, we shall not be aware of all we do and fail to do'. 'ditch' is 'pit' (яма) in both Russian versions. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.
Если правда не указывает нам того, что мы должны делать, то она всегда укажет нам то, что мы не должны делать или должны перестать делать.
If the truth does not show us what we must do, it will always show us what we must not do or must stop doing.
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