28Mayмая · 28-е мая
Для языческого мира богатство составляет славу и величие. Для христианина богатство есть обличение его слабости или лжи. Сказать: богатый христианин — всё равно что сказать: безногий скакун.
For the pagan world wealth is glory and greatness. For Christians wealth is an exposure of their weakness or their falsehood. To say “a rich Christian” is the same as to say “a legless racehorse.”
1. Люди так погрязли в материальных интересах, что на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения. Их уважение измеряется богатством того и другого, а не внутренним достоинством человека. Но человек истинно просвещенный стыдится своих владений, своих денег из уважения к своему разумному я.
1. People are so mired in material interests that they look on the manifestations of the human soul, expressed in relations with others, only from the standpoint of improving their own fortunes. Their respect is measured by the wealth of this man or that, and not by a man’s inner worth. But a truly enlightened man is ashamed of his possessions, of his money, out of respect for his rational I.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changedMen who “esteem the religious, learned and civil institutions as guards of property” become people who look on “the manifestations of the human soul” only “from the standpoint of improving their own fortunes,” and respect “for his nature” becomes respect “for his rational I.” †
† An intermediate translation may have made this change.
Emerson’s own wordsAnd so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance.
Men have looked away from themselves and at things so long that they have come to esteem the religious, learned and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property.
They measure their esteem of each other by what each has, and not by what each is.
But a cultivated man becomes ashamed of his property, out of new respect for his nature.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньПо недостатку доверия к себе люди с величайшим старанием поддерживают установившиеся порядки; они до того погрязли в материальных интересах, что на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Part 4 of the essay, the paragraph beginning 'And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance'.
Reworded. Of Emerson's sentence on the religious, learned, and civil institutions, which men 'esteem ... as guards of property', Tolstoy keeps only men's absorption in property: 'People are so sunk in material interests that they look on the manifestations of the human soul, expressed in relations to people, only from the standpoint of improving their property' (на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения). 'They measure their esteem of each other by what each has, and not by what each is' becomes 'Their respect is measured by the wealth of the one and the other, and not by a person's inner worth'. 'A cultivated man becomes ashamed of his property, out of new respect for his nature' becomes 'a truly enlightened man is ashamed of his possessions, his money, out of respect for his rational self' (из уважения к своему разумному я). Tolstoy's version in На каждый день (11 June) opens with Emerson's preceding sentence, 'And so the reliance on Property ... is the want of self-reliance', as 'From want of trust in themselves people maintain established orders with the greatest zeal'; the Circle begins at the next clause. Whether the first sentence's wording is Tolstoy's or that of the Russian Self-Reliance of 1904 («О доверии к себе», named in the Jubilee list, not consulted) was not checked. No printable.
2. Послушайте вы, богатые: плачьте и рыдайте о бедствиях ваших, находящих на вас. Богатство ваше сгнило и одежды ваши изъедены молью. Золото ваше и серебро изоржавело, и ржавчина их будет свидетельствовать против вас и съест плоть вашу, как огонь: вы собрали себе сокровища на последние дни. Вот плата, удержанная вами у работников, пожавших поля ваши, вопиет, и вопли жнецов дошли до слуха господа Саваофа.
2. Listen, you rich: weep and wail over your calamities that are coming upon you. Your wealth has rotted, and your garments are moth-eaten. Your gold and silver have rusted, and their rust will bear witness against you and will eat your flesh like fire: you have gathered treasures for yourselves for the last days. Behold, the wages withheld by you from the workers who reaped your fields cry out, and the cries of the reapers have reached the ears of the Lord of Sabaoth.
From James · close to the original .
The Russian Bible (Synodal translation)Послушайте вы, богатые: плачьте и рыдайте о бедствиях ваших, находящих на вас.
Богатство ваше сгнило, и одежды ваши изъедены молью.
Золото ваше и серебро изоржавело, и ржавчина их будет свидетельством против вас и съест плоть вашу, как огонь: вы собрали себе сокровище на последние дни.
Вот, плата, удержанная вами у работников, пожавших поля ваши, вопиет, и вопли жнецов дошли до слуха Господа Саваофа.
Source text: ru.wikisource.orgIn English · King James Version, 1611Go to now, ye rich men, weep and howl for your miseries that shall come upon you.
Your riches are corrupted, and your garments are motheaten.
Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЗолото ваше и серебро изоржавело, и ржавчина их будет свидетельствовать против вас и съест плоть вашу, как огонь: вы собрали себе сокровище на последние дни.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. James, 5:1–4.
The Synodal text, with «будет свидетельствовать против вас» (will bear witness against you) for «будет свидетельством против вас» (will be a witness against you), as already in Thoughts of Wise Men (1903), May 30; «сокровища» (plural) for «сокровище»; «Вот плата» without the comma; no comma before «и одежды»; and «господа» in lower case.
Translation note. Tolstoy’s wording; the KJV has “Go to now, ye rich men, weep and howl”, gold and silver “cankered”, and the wages “kept back by fraud”. Sabaoth means “hosts”, as in “the Lord of hosts”.
3. Я вижу всюду заговор богачей, ищущих своей собственной выгоды под именем и предлогом общего блага.
3. Everywhere I see a conspiracy of the rich, seeking their own advantage under the name and pretext of the common good.
From Utopia · shortened by Tolstoy .
Original · LatinItaque omnes has quae hodie usquam florent Respublicas animo intuenti ac uersanti mihi, nihil, sic me amet deus, occurrit aliud quam quaedam conspiratio diuitum, de suis commodis Reipublicae nomine tituloque tractantium.
Source text: archive.orgIn English · Ralph Robinson, 1551Therfore when I consider and way in my mind all thies commen wealthes which now a dayes any where do florish, so god helpe me, I can perceaue nothing but a certein conspiracy of riche men, procuringe theire owne commodities vnder the name and title of the commen wealth.
Source text: archive.orgAnother translation · Utopia, translated by Gilbert BurnetTherefore I must say that, as I hope for mercy, I can have no other notion of all the other governments that I see or know, than that they are a conspiracy of the rich, who, on pretence of managing the public, only pursue their private ends, …
Source text: gutenberg.orgTolstoy’s own version · На каждый деньЯ вижу всюду заговор богачей, ищущих своей собственной выгоды под именем и под предлогом общего блага.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Utopia (1516), Book II, the close of Hythloday's discourse, Latin from the edition of March 1518 and Ralph Robinson's English of 1551, ed. J. H. Lupton (Oxford, 1895), p. 303.
More wrote Utopia in Latin, so ruling 1 does not apply: no printable. Shortened, the sense kept. 'all these commonwealths which nowadays anywhere do flourish' (omnes has quae hodie usquam florent Respublicas) becomes 'everywhere' (всюду), and 'when I consider and weigh in my mind' becomes 'I see'; 'so God help me' (sic me amet deus) is left out. 'a certain conspiracy of rich men, procuring their own commodities' is kept as 'a conspiracy of rich men seeking their own advantage'; 'under the name and title of the commonwealth' (Reipublicae nomine tituloque) becomes 'under the name and pretext of the common good' (под именем и предлогом общего блага). 'Name' answers More's nomine and Robinson's 'name'; 'pretext' is nearer Burnet's 'on pretence of managing the public' (1684) than Robinson's 'title', so the Russian may come from a version that drew on both; which one Tolstoy read was not found. On Every Day (11 June) repeats the sentence with a second 'под' ('under the name and under the pretext'); The Path of Life (ch. X, § I, no. 7) recasts it: 'When rich people talk of the public good, I know that it is nothing other than a conspiracy of the rich …'.
4. Бедность научает нас и мудрости и терпению. Ведь и Лазарь жил в бедности и, однако, был увенчан; и Иаков желал иметь только хлеб, и Иосиф находился в крайней бедности и был не только рабом, но и узником, и, однакож, поэтому мы еще более удивляемся ему. Мы не столько восхваляем его в том случае, когда он раздавал пшеницу, сколько в том, когда находился в темнице, — не столько тогда, когда имел на себе царский венец, сколько тогда, когда был в оковах, — не тогда, когда восседал на троне, а когда подвергался козням и был продан. Итак, представляя себе всё это и помышляя о венцах, сплетаемых этими подвигами, будем удивляться не богатству и почестям, не удовольствиям и владычеству, а бедности, оковам, узам и терпению ради добродетели.
4. Poverty teaches us both wisdom and patience. Lazarus, after all, lived in poverty and yet was crowned; and Jacob wished to have only bread; and Joseph was in extreme poverty and was not only a slave but a prisoner, and yet for this very reason we admire him all the more. We praise him not so much when he was giving out the wheat as when he was in prison — not so much when he wore the royal crown as when he was in chains — not when he sat upon the throne, but when he was plotted against and sold. And so, picturing all this to ourselves and thinking of the crowns woven by these great deeds, let us admire not wealth and honors, not pleasures and dominion, but poverty, chains, bonds, and patience for the sake of virtue.
From Homilies on the Gospel of John · close to the original .
What Tolstoy read · Беседы на Евангелие от Иоанна, Russian translation in «Творения святого отца нашего Иоан…Бедность научает нас и мудрости, и терпению, и всякому любомудрию.
Ведь и Лазарь жил в бедности и, однако ж, был увенчан; и Иаков желал иметь только хлеб; и Иосиф находился в крайней бедности и был не только рабом, но и узником, и, однако же, поэтому мы еще более удивляемся ему.
Мы не столько восхваляем его в том случае, когда он раздавал пшеницу, сколько в том, когда находился в темнице, …
Итак, представляя себе все это и помышляя о венцах, сплетаемых этими подвигами, будем удивляться не богатству и почестям, не удовольствиям и владычеству, а бедности, оковам, узам и терпению ради добродетели.
Source text: azbyka.ruIn English · Nicene and Post-Nicene Fathers, ser. 1, vol. 14 (ed. Philip Schaff), 1889For poverty is to us a teacher of prudence, and endurance, and all true wisdom.
Thus Lazarus lived in poverty, and received a crown; Jacob desired to get bread only; and Joseph was in the extreme of poverty, being not merely a slave, but also a prisoner; and on this account we admire him the more, …
… and we do not so much praise him when he distributed the corn, as when he dwelt in the dungeon: not when he wore the diadem, but when the chain; not when he sat upon the throne, but when he was plotted against and sold.
Considering then all these things, and the crowns twined for us after the conflicts, let us admire not wealth, and honor, and luxury, and power, but poverty, and the chain, and bonds, and endurance in the cause of virtue.
Source text: ccel.orgDetails
The words shown were found, word for word, in the saved source text. Homilies on the Gospel of John, Homily LXXVI (on John 14:31–15:1), § 3.
The close of Homily LXXVI in the Russian translation, almost word for word: «и всякому любомудрию» (and all true wisdom) is left out of the first sentence, and «однако» and «однакож» stand for «однако ж» and «однако же». The azbyka.ru text lacks the words «имел на себе царский венец, сколько тогда, когда» (reading «не столько тогда, когда был в оковах»); Tolstoy has them, «не столько тогда, когда имел на себе царский венец, сколько тогда, когда был в оковах», and so does the English ("not when he wore the diadem, but when the chain"), so the gap is the web text's. Chrysostom ends his homily on love with this praise of poverty, after warning his hearers against covetousness. The Jubilee list of sources names «Наставления св. Иоанна Златоуста» (Посредник, 1888), not seen. The Greek (PG 59) was not saved.
Translation note. Lazarus is the beggar of the parable in Luke 16:19–31. Jacob’s vow at Bethel asks for “bread to eat” (Genesis 28:20).
5. Обладание богатством есть школа гордости, жестокости, самодовольного невежества и разврата.
5. The possession of wealth is a school of pride, cruelty, self-satisfied ignorance, and depravity.
From Dictionnaire universel de la langue française · close to the original .
Original · FrenchL'opulence est l'école de la vanité, de la dureté, de l'ignorance et du libertinage.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), 13th ed. (Paris, 1851), s.v. «Dureté», a maxim signed «Mad. de Puisieux».
Close, as Boiste's dictionary prints the maxim under Madame de Puisieux's name: 'L'opulence est l'école de la vanité, de la dureté, de l'ignorance et du libertinage' (opulence is the school of vanity, hardness, ignorance, and licence). Tolstoy has «Обладание богатством» ('the possession of wealth') for 'l'opulence', «гордости» ('pride') for 'la vanité', and «самодовольного невежества» ('self-satisfied ignorance') for 'l'ignorance'. The Jubilee name index identifies «Пюисьё» only as a French woman writer: Madeleine d'Arsant de Puisieux (1720–1798). The maxim was not found in her own books as scanned (Conseils à une amie, 1749; Les Caractères, 1750, and its English, 1751, whose poor scans were searched for 'opulence' and 'school of vanity'); Boiste quotes her often, and how Tolstoy came by the maxim is not known.
6. Бесчувственность богачей не так жестока, как их сострадание.
6. The callousness of the rich is not so cruel as their compassion.
From Julie, ou la Nouvelle Héloïse, Part VI, Letter VIII · reworded by Tolstoy .
What changedJulie’s words on the professed devout, whose pity is crueler than even “the insensibility of the rest of the world,” are turned on the rich: “The callousness of the rich is not so cruel as their compassion.”
Original · FrenchMais ce qui m’a donné le plus d’éloignement pour les dévots de profession, c’est cette âpreté de mœurs qui les rend insensibles à l’humanité, c’est cet orgueil excessif qui leur fait regarder en pitié le reste du monde.
… ils plaignent les autres d’un ton si cruel, leur justice est si rigoureuse, leur charité est si dure, leur zèle est si amer, leur mépris ressemble si fort à la haine, que l’insensibilité même des gens du monde est moins barbare que leur commisération.
Source text: fr.wikisource.orgIn English · anonymous (William Kenrick's translation of 1761), 1795If ever they condeſcend to ſtoop from their imaginary elevation to do an act of charity, it is always done in a manner extremely mortifying to the object …
… their contempt ſo much like hatred, that even the inſenfibility of the reſt of thc world is leſs cruel than their pity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part VI, Letter VIII (Julie to Saint-Preux), Wikisource text, Sixième partie, Lettre VIII; the English of 1795 (Dublin), vol. IV.
Rousseau's words, turned against another class; Tolstoy signs it «По Руссо». In Julie's letter it is the professed devout ('les dévots de profession') whose pity is so cruel 'que l'insensibilité même des gens du monde est moins barbare que leur commisération' (that even worldly people's insensibility is less barbarous than their commiseration). Tolstoy makes both halves the rich: «Бесчувственность богачей не так жестока, как их сострадание» ('the insensibility of the rich is not as cruel as their compassion'), for May 28's thoughts on wealth. 'Moins barbare' becomes «не так жестока». The saved English scan has OCR errors ('inſenfibility', 'thc').
Не уважать надо богатых, а удаляться от их жизни, жалеть их. Богатому должно не гордиться своим богатством, а стыдиться его.
We should not respect the rich, but keep away from the life they lead, and pity them. The rich should not be proud of their wealth, but ashamed of it.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/28