29Octoberоктября · 29-е октября
Для каждой входящей в сознание людей истины, заменяющей прежнее заблуждение, бывает период, когда заблуждение явно и очевидна истина, долженствующая заменить его, но заблуждение продолжает по инерции владеть людьми. В такие периоды не столько нужны разъяснения истины, сколько пример жизни, согласной с нею.
For every truth that enters people’s consciousness and replaces an old error, there comes a period when the error is plain and the truth that must replace it is evident, yet the error goes on holding people by inertia. In such periods what is needed is not so much explanations of the truth as the example of a life in accord with it.
1. Я всегда удивляюсь тому, как могут короли так легко верить тому, что в них всё, и народ — верить про себя, что он ничто.
1. I never cease to wonder how kings can so easily believe that they are everything, and the people believe that they are nothing.
Source not found yet .
Not found yet.
No sentence about kings believing they are everything and the people that it is nothing was found in Montaigne or in La Boétie's Discours de la servitude volontaire. The idea (a people's self-abasement before its ruler) is La Boétie's theme, which Tolstoy read with the Essais in 1884, but nothing in the Discours matches. The Jubilee edition keeps "Монтэнь" (its list of corrected attributions does not touch this entry); Tolstoy's sources included an anthology, Pensées de Montaigne (Genève, 1880), not found online.
Searched: Montaigne, Essais, French (Gutenberg self-édition, old spelling plus modern French, #48529, #49168, #58801, #58706) and Cotton's English (Gutenberg #3600), sentence-level searches for kings/princes with people and tout/rien, s'étonner/s'émerveiller, croire/estimer; La Boétie, Discours de la servitude volontaire (Gutenberg #62051) for rien/tout and expressions of wonder; Montesquieu, Lettres persanes and Esprit des lois Books I–V (Gutenberg #30268, #33856, #27573: only an editor's paraphrase "le prince y est tout... un peuple qui n'est rien" in Janet's introduction); web searches for the Russian and likely French wordings; vol. 42 commentary and source list.
2. Нет ничего заразительнее примера. Он заставляет нас совершать поступки, которые мы никогда не совершили бы без воздействия примера. И потому общение с развратными, чувственными и жестокими людьми губит душу. И наоборот.
2. Nothing is more contagious than example. It makes us do things we would never have done without its influence. And so the company of depraved, sensual and cruel people ruins the soul. And conversely.
3. Кто не мыслит самостоятельно, тот находится под внушением другого, мыслящего за него. Отдать кому-нибудь в собственность свою мысль есть более унизительное рабство, чем отдавать кому-нибудь в собственность свое тело.
3. Those who do not think for themselves are under the suggestion of another, who thinks for them. To hand one’s thought over to someone as their property is a more degrading slavery than to hand over one’s body.
Translation note. Внушение here and on the rest of the day is “suggestion” in the sense of hypnotic suggestion, much discussed in Tolstoy’s time and a recurring term of his.
4. Если ты чувствуешь желание подражать тому, что делают вокруг тебя люди, непременно остановись и подумай, разумно ли, или нет следовать общему примеру. Великие преступления и бедствия личные и общественные происходят только от необдуманного следования внушению.
4. If you feel a wish to imitate what the people around you are doing, be sure to stop and consider whether following the general example is reasonable or not. Great crimes and calamities, private and public, come only from thoughtlessly following suggestion.
5. Кто боится нестрашного и не содрогается перед действительно страшным, тот, следуя ложному мнению, вступает на злой путь погибели.
5. Whoever fears what is not to be feared and does not shudder at what is truly fearful enters, following a false opinion, upon the evil road to ruin.
From Dhammapada · close to the original .
Original · PaliAbhaye bhayadassino, …
… bhaye cābhayadassino; …
Micchādiṭṭhisamādānā, …
… sattā gacchanti duggatiṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada (Nirayavagga, ch. 22), v. 317.
Close to the verse: fearing the not-fearful and not fearing the fearful, holding wrong views, beings go to a bad destination. Tolstoy's 'не содрогается' (does not shudder) and 'злой путь погибели' (evil path of perdition) slightly intensify Müller's 'fear not' and 'the evil path' (Pali duggati).
6. Наша главная и самая трудная обязанность, как членов общества, состоит в том, чтобы уметь пользоваться благами общества, но не подчиняться его ярму; быть готовым воспринимать мысли и убеждения других, но твердо держаться священного права своего суждения; воспринимать побуждения от других, но действовать по требованиям своей души; действовать с другими, но следовать своей совести; уметь соединять уважение к мнению других и самоопределение.
6. Our chief and hardest duty as members of society is to know how to use society’s benefits without bowing to its yoke; to be ready to receive the thoughts and convictions of others, yet hold fast to the sacred right of our own judgment; to take impulses from others, yet act by the demands of our own soul; to act with others, yet follow our own conscience; to know how to join respect for the opinions of others with self-determination.
From Remarks on Associations · shortened by Tolstoy .
The anthology Tolstoy probably took it from… as social beings, is to derive constant aid from society without taking its yoke ; …
To open our minds to the thoughts and persuasions of others, and yet to hold fast the sacred right of private judgment ; to receive impulses from our fellow beings, and yet to act from our own souls ; 1 8. To sympathise with others, and yet to determine our own feelings ; to act with others, and yet to follow our own consciences ; to unite social deference and self-dominion.
Source text: archive.orgChanning’s own wordsOur great and most difficult duty, as social beings, is, to derive constant aid from society without taking its yoke ; to open our minds to the thoughts, reasonings, and persuasions of others, and yet to hold fast the sacred right of private judgment ; to receive impulses from our fellowbeings, and yet to act from our own souls ; to sympathise with others, and yet to determine our own feelings ; to act with others, and yet to follow our own consciences : to unite social deference and self-dominion ; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Remarks on Associations (1829), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), p. 146, the paragraph on 'the propensity to rule' and our duty as social beings.
Tolstoy's text matches Coit's excerpt (The Message of Man, 1902, on Tolstoy's source list), which already ends at 'self-dominion' and drops Channing's 'reasonings' (hence 'thoughts and convictions'). From Coit's version Tolstoy further drops 'to sympathise with others, and yet to determine our own feelings'. Channing's paragraph goes on to three more paired duties and Jesus as the model.
Злое внушение уничтожается только добрым внушением. Средство же доброго внушения самое могущественное есть добрая жизнь.
Evil suggestion is overcome only by good suggestion. And the most powerful means of good suggestion is a good life.
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