26Marchмарта · 26-е марта
Главное изменение жизни народов — это изменение их верований.
The chief change in the life of nations is the change in their beliefs.
1. Иисус, приближаясь к пределу своей жизни, занят преимущественно двумя вопросами: вопросом о том злоупотреблении, которое сделают из его имени, и об окончательном, после глубоких и разрушительных потрясений, утверждении его закона. Христос перед смертью говорил своим ученикам и всем людям, что явятся после него лже-христы и лже-пророки, и что надо остерегаться их, как бы они ни удивляли людей. Он говорит, что они будут могущественны и что могущество их соблазнит людей.
Он говорит о том, как будет можно узнать то, что учение их ложно. Узнать это можно по тому же, по чему мы узнаем хорошее дерево от дурного — по плодам. Если не будет в учении презрения к прелестям мира сего, не будет отречения от себя, не будет милосердия и любви ко всем без всякого разделения, везде, где этого не будет, не будет истинного христианского учения, а будут лже-христы и лже-пророки. И Христос говорит, что их будет много. Они будут являться один за другим до тех пор, пока не придет тот день и час, про который знает только отец небесный.
Но час этот придет, придет время, когда всё заколеблется в человеческих обществах, когда одни народы опрокинутся на другие, когда власти и силы начнут падать и сделается всеобщее смятение. Тогда-то, говорит Христос, и будет конец старого мира и начало нового мира и установления царства божия. И время этого нового мира недалеко, говорит Христос, потому что уже видно, что старый мир, мир лже-христов, лже-пророков уходит. И народы уже с радостью поднимают голову и оглядываются во все стороны, чтобы приветствовать пришествие царства божия.
1. Jesus, as he draws near the end of his life, is occupied chiefly with two questions: the question of the abuse that will be made of his name, and that of the final establishment of his law after deep and destructive upheavals. Before his death Christ told his disciples and all people that after him false Christs and false prophets would appear, and that they must beware of them, however much these might astonish people. He says that they will be mighty and that their might will lead people astray.
He tells how it will be possible to know that their teaching is false. It can be known by the same thing by which we tell a good tree from a bad one — by their fruits. If there is no contempt in the teaching for the allurements of this world, no renunciation of self, no mercy and love toward all without any distinction — wherever these are lacking, there will be no true Christian teaching, but there will be false Christs and false prophets. And Christ says that there will be many of them. They will appear one after another until there comes that day and hour which only the heavenly Father knows.
But that hour will come; the time will come when everything in human societies will be shaken, when nations will fall upon one another, when authorities and powers will begin to fall and there will be universal turmoil. Then, says Christ, will come the end of the old world and the beginning of a new world and of the establishment of the kingdom of God. And the time of this new world is not far off, says Christ, because it can already be seen that the old world, the world of false Christs and false prophets, is passing away. And the nations are already lifting their heads with joy and looking around on every side to greet the coming of the kingdom of God.
From Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque … · reworded by Tolstoy .
What changedA new world “sur lequel il régnera,” over which Christ will reign, becomes “a new world and … the establishment of the kingdom of God,” and Lamennais’s own sentence, “Ce monde nouveau, ce monde du vrai Christ n’est pas loin,” is put in Christ’s mouth: “not far off, says Christ.”
Original · French… de l'abus qu'on fera de son nom, et de l'établissement final de sa loi.
Et comment le reconnoîtra-t-on ? En jugeant de l'arbre par ses fruits.
Partout donc où ne sera point le mépris des choses de la terre, le détachement de soi, l'universelle miséricorde, l'amour qui détruit toute séparation, là ne sera point Jésus, là seront les faux prophètes, les faux Christs : …
Ce monde nouveau, ce monde du vrai Christ n'est pas loin, car visiblement le vieux monde, le monde des faux Christs, des faux prophètes, s'en va.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Mark, chapter XIII (Paris, 1846, second edition, pp. 177–178).
The whole reflection, retold. Tolstoy follows its order and most of its sentences, with these changes. He leaves out the apocalyptic signs (darkness spreading, the earth trembling, 'le soleil devient comme un sac de crin, et que la lune perd sa lumière'), and Jesus's long look 'depuis la mort sur le Golgotha jusqu'à l'apparition glorieuse dans les nuées'. 'L'avénement d'un monde nouveau sur lequel il régnera' (a new world over which he will reign) becomes «начало нового мира и установления царства божия». Lamennais's own sentence, 'Ce monde nouveau … n'est pas loin', is put in Christ's mouth («И время этого нового мира недалеко, говорит Христос»), and so is the coming of the end («Тогда-то, говорит Христос»). «И Христос говорит, что их будет много» stands for 'il y aura beaucoup … de faux Christs'. Signed «По Ламенэ». The scan's opening sentence is damaged ('pareil' for 'paraît'), so the first excerpt begins inside it. Earlier months' traces found no public-domain English of Les Évangiles.
Translation note. The words of Christ drawn on here are in Matthew 24 (false Christs and false prophets, v. 24; the day and hour that only the Father knows, v. 36) and Matthew 7:16–20 (a tree known by its fruits).
2. Когда в древности народ был несчастен, пророки говорили ему: «Ты забыл бога, отступил от божьих путей, — иначе несчастие не постигло бы тебя. Ты жил не по вечным законам и не руководился ими, а следовал законам лжи, обмана, сознательно не почитая действительности, и теперь ты видишь, что долготерпение природы истощилось».
Всё это вполне понятно простым, неразвращенным людям. Но в последнее время явились люди, которые природу считают мертвой, чем-то вроде недельных часов, сделанных много тысяч лет тому назад; они всё еще тикают, но никуда не годятся. На таких людей никакие увещания и обличения не могут действовать.
Но, к счастью, не все люди такие, и есть люди, понимающие то, что если жизнь их дурна, то виноваты в этом только они сами.
2. When in ancient times a people was in misfortune, the prophets said to it: “You have forgotten God, you have turned aside from God’s ways — otherwise misfortune would not have overtaken you. You have lived not by the eternal laws and have not been guided by them, but have followed the laws of lies, of deceit, in conscious disregard of reality; and now you see that the long-suffering of nature is exhausted.”
All this is perfectly understandable to simple, uncorrupted people. But lately people have appeared who consider nature dead, something like an eight-day clock made many thousands of years ago: it is still ticking, but it is good for nothing. No exhortations and no denunciations can have any effect on such people.
But fortunately not all people are like that, and there are people who understand that if their life is bad, they alone are to blame for it.
From Past and Present · reworded by Tolstoy .
What changedThe prophet’s “laws of Fact” become “the eternal laws,” Sauerteig’s clock “dead as brass” becomes one that “is good for nothing,” and the chapter’s opening lesson, to complain “of himself only,” becomes its close, a hope: “fortunately not all people are like that.”
After Carlyle’s own wordsAll moralists advise him not to complain of any person or of any thing, but of himself only. He is to know of a truth that being miserable he has been unwise, he.
When a Nation is unhappy, the old Prophet was right and not wrong in saying to it: Ye have forgotten God, ye have quitted the ways of God, or ye would not have been unhappy.
It is not according to the laws of Fact that ye have lived and guided yourselves, but according to the laws of Delusion, Imposture, and wilful and unwilful _Mistake_ of Fact; behold therefore the Unveracity is worn out; Nature's long-suffering with you is exhausted; and ye are here!
'Nature in late centuries,' says Sauerteig, 'was universally supposed to be dead; an old eight-day clock, made many thousand years ago, and still ticking, but dead as brass,--which the Maker, at most, sat looking at, in a distant, singular, and indeed incredible manner: …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Past and Present (1843), Book I, ch. V 'Aristocracy of Talent', Book I, ch. V, the first paragraphs of the chapter.
Signed 'after Carlyle': a retelling of the chapter's opening paragraphs, its first thought put last. The prophet's words are close ('the old Prophet' becomes 'the prophets'; 'the laws of Fact' become 'eternal laws'; 'the laws of Delusion, Imposture, and wilful and unwilful Mistake of Fact' become 'the laws of falsehood, deceit, consciously not honoring reality'). Carlyle's irony, 'Surely there is nothing very inconceivable in this, even to the Journalist, to the Political Economist, Modern Pamphleteer, or any two-legged animal without feathers!', becomes 'All this is quite understandable to simple, uncorrupted people'. Sauerteig's eight-day clock, 'still ticking, but dead as brass', becomes a week-clock that 'still ticks but is good for nothing' (никуда не годятся), and its owners men on whom 'no exhortations and denunciations can act': Tolstoy's words; Carlyle goes on that Nature is now 'asserting herself to be not dead and brass at all'. The last paragraph turns the chapter's first lesson, that the miserable man is to complain 'of himself only', into a hope: 'fortunately not all people are such'. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.
Translation note. «Недельные часы», a clock that runs a week on one winding, is called in English an eight-day clock.
3. Как пьяный человек, стоящий на краю пропасти, отвечает глупым смехом и непристойными речами на предостережения людей, желающих удержать его от падения, так и наш мир, опьяненный разного рода нечистыми вожделениями, насмехается над пророками, хотящими спасти его от грозящей ему участи. Как и в древнее время, можно сказать теперь: «О Иерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! Сколько раз я хотел собрать детей твоих, как птица собирает птенцов своих под крылья, но ты не хотел этого».
3. As a drunken man standing at the edge of an abyss answers with foolish laughter and indecent talk the warnings of people who want to keep him from falling, so our world, drunk with impure lusts of every kind, mocks the prophets who want to save it from the fate that threatens it. Now, as in ancient times, one may say: “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I wanted to gather your children, as a bird gathers its young under its wings, but you did not want it.”
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy .
What changedThe world “drunk with gold and all manner of unholy plunder” becomes a world “drunk with impure lusts of every kind,” and “the seer” becomes “the prophets.”
Lucy Mallory’s own words… as a drunken man who is standing on the brink of a precipice, indulges in drunken laughter . and ribald speech at the warning of those who would prevent him from falling down to destruc- ‘tion, is the world to-day drunk with gold and all manner of unholy plunder, and scofling at the seer who would save it from its impending fate.
As of old it may be said: “O! Jerusalem! Jerusalem! which killeth the Prophets and stoned them …
Source text: archive.orgRelated · The Russian BibleИерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья, и вы не захотели!
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. VI, no. 1, October 1891, The first page ('From Everlasting unto Everlasting'), an unsigned editorial paragraph after the one on the Brotherhood of Humanity.
Changed in what the world is drunk with. Mallory's world is 'drunk with gold and all manner of unholy plunder'; Tolstoy's is 'intoxicated with all kinds of impure lusts' (опьяненный разного рода нечистыми вожделениями). 'The seer' becomes 'the prophets', 'drunken laughter and ribald speech' becomes 'foolish laughter and indecent speech', and 'the world to-day' becomes 'our world'. Mallory quotes Luke 13:34 loosely ('which killeth the Prophets and stoned them that are sent you; how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not!'); Tolstoy gives the lament in the Synodal wording of Matthew 23:37 as far as «под крылья», and ends «но ты не хотел этого» where the Synodal has «и вы не захотели!». The paragraph is unsigned, among the editor's own. The scan's OCR is poor ('Eves' for 'Even', 'scofling' for 'scoffing'); the excerpts keep it as it stands, and the IAPSOP PDF of the issue (not saved) is no cleaner. No printable.
Translation note. Matthew 23:37 (also Luke 13:34). Where Tolstoy has a bird gathering its young, the KJV has “as a hen gathereth her chickens under her wings”; for his “but you did not want it” the KJV has “and ye would not!”
4. Человечество есть вечно учащийся человек. Отдельные люди умирают, но истина, до которой они додумались, та правда, которую они высказали, не погибает вместе с ними. Человечество хранит всё это, и человек из могил умерших пользуется тем, что добыто людьми, жившими до него. Каждый из нас родится в мире верований человечества, жившего до нас; и каждый бессознательно вносит что-нибудь более или менее ценное для жизни человечества, которое ему унаследует. Воспитание человечества совершается подобно тем восточным пирамидам, для которых каждый проходивший мимо клал по камню. Мы, минутные жильцы, отзываемые для пополнения нашего воспитания в иное место, уходим; но воспитание человечества, хотя и медленно, но совершается непрерывно.
4. Humanity is a man forever learning. Individual people die, but the truth they thought their way to, the true word they spoke, does not perish with them. Humanity preserves all of it, and man takes from the graves of the dead what was won by the people who lived before him. Each of us is born into the world of beliefs of the humanity that lived before us; and each of us unconsciously brings something of more or less value to the life of the humanity that will be his heir. The education of humanity goes on like those Eastern pyramids to which everyone who passed by added a stone. We, tenants of a moment, called away to another place to complete our education, depart; but the education of humanity, though slowly, goes on without interruption.
From Doveri dell'uomo · reworded by Tolstoy .
What changed“The sum of good they have done” becomes “the true word they spoke”: the good deeds become words; Mazzini’s “thinker of the past century” is dropped.
Original · ItalianL’Umanità, ha detto un pensatore del secolo scorso, è un uomo che impara sempre. Gl’individui muoiono; ma quel tanto di vero che essi hanno pensato, quel tanto di buono ch’essi hanno operato non va perduto con essi: l’Umanità lo raccoglie e gli uomini che passeggiano sulla loro sepoltura ne fanno lor pro.
Ognuno di noi nasce in oggi in una atmosfera d’idee e di credenze, elaborata da tutta l’Umanità anteriore: ognuno di noi porta, senza pur saperlo, un elemento più o meno importante alla vita dell’Umanità successiva.
La educazione dell’Umanità progredisce come si innalzano in Oriente quelle piramidi alle quali ogni viandante aggiunge una pietra. Noi passiamo, viandanti d’un giorno, chiamati a compiere la nostra educazione individuale altrove; l’educazione dell’Umanità si mostra a lampi in ciascuno di noi, si svela lentamente, progressivamente, continuamente nell’Umanità.
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862A thinker of the past century has described Humanity as A man that lives and learns for ever. Individuals die, but the amount of truth they have thought, and the sum of good they have done, dies not with them.
The education of Humanity is built up like those Eastern Pyramids to which every passing traveller added a stone.
Source text: archive.orgRelated · Fragment d'un traité du videDe sorte que toute la suite des hommes, pendant le cours de tant de siècles, doit être considérée comme un même homme qui subsiste toujours et qui apprend continuellement : …
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), Chapter III, «La Legge» (London, 1860, p. 38); Venturi's English, chapter III, pp. 60–61.
One continuous passage, close in its order and images, with two changes of sense. 'Quel tanto di buono ch'essi hanno operato' (the good they have done) becomes «та правда, которую они высказали» (the truth they have spoken); the good deeds become words. 'L'educazione dell'Umanità si mostra a lampi in ciascuno di noi, si svela lentamente, progressivamente, continuamente' (shows itself in flashes in each of us, unfolds slowly, progressively, continuously) becomes «хотя и медленно, но совершается непрерывно», without the flashes. 'Gli uomini che passeggiano sulla loro sepoltura ne fanno lor pro' becomes «человек из могил умерших пользуется тем, что добыто людьми, жившими до него», and 'viandanti d'un giorno' (travellers of a day) «минутные жильцы» (lodgers of a minute). Tolstoy drops Mazzini's attribution of the first sentence to 'un pensatore del secolo scorso'. Mazzini does not name him; the image goes back to Pascal's fragment of a preface to a treatise on the vacuum (related). Signed «По Мадзини».
Большая ошибка думать, что вера может быть одна на все времена. Чем дольше живут люди, тем вера их становится понятнее и проще, тверже.
И чем понятнее, проще и тверже вера, тем согласнее и лучше жизнь людей.
Верить в то, что одна и та же вера годится для всех времен и не должна изменяться, всё равно что верить в то, что те сказки, прибаутки, какие рассказывала тебе мать, когда ты был младенцем, — истинная правда, и тебе нельзя перестать верить в них.
It is a great mistake to think that faith can be one and the same for all times. The longer people live, the more understandable, simpler, and firmer their faith becomes.
And the more understandable, simpler, and firmer faith is, the more harmonious and better people’s lives.
To believe that one and the same faith is fit for all times and must not change is the same as believing that the tales and nursery rhymes your mother told you when you were a baby are the honest truth, and that you must not stop believing in them.
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