14Septemberсентября · 14-е сентября
Насилие тем особенно вредно, что оно всегда облекается во внешнее величие и этим внушает уважение к тому, что должно бы вызывать одно отвращение.
Violence is especially harmful in that it always clothes itself in outward grandeur and thereby instills respect for what ought to arouse only revulsion.
1. Принуждающий нас силой как бы лишает нас наших прав, и мы потому ненавидим его. Как благодетелей наших, мы любим тех, кто умеет убедить нас. Не мудрый, а грубый, непросвещенный человек прибегает к насилию. Чтобы употребить силу, надо многих соучастников; чтобы убедить, не надо никаких. Тот, кто чувствует достаточно силы в самом себе, чтобы владеть умами, не станет прибегать к насилию: к чему ему устранять человека других взглядов, когда в его же интересе дружеским убеждением привлечь его на свою сторону.
1. Whoever compels us by force deprives us, as it were, of our rights, and therefore we hate him. Those who know how to persuade us we love as our benefactors. It is not the wise but the coarse, unenlightened man who resorts to violence. To use force, one needs many accomplices; to persuade, one needs none. He who feels enough strength in himself to rule minds will not resort to violence: why should he remove a man of other views, when it is in his own interest to win him over by friendly persuasion?
The Conversations of Socrates.
From Xenophon, Memorabilia · reworded by Tolstoy .
What changedIn Lévesque’s French, which Tolstoy translates, force is the way of “le puissant dépourvu de lumières,” the powerful man without enlightenment (Dakyns: “him who wields power untempered by reflection”); Tolstoy’s “coarse, unenlightened man” loses the power, “un homme,” a man, becomes “a man of other views,” so the passage turns on dissent, and making him useful by “la douce persuasion,” gentle persuasion, becomes winning him over “by friendly persuasion.”
What Tolstoy read · Les Entretiens mémorables de Socrate, traduits du grec de Xénophon par M. Lévesque, vol. IL’homme violent nous ravit nos droits, & nous le l\aïfsons : nous aimons comme nos bienfaiteurs ceux qui nous perfuadent.
Pour employer la force, il faut un grand nombre de complices ; pour perfuader , il n’en faut aucun.
Celui qui croit avoir afsez de refsources en lui-même pour dominer fur les efprits n’enfanglante pas fes mains : …
… voudroit-il fe défaire d’un homme qu’il eft de fon intérêt de confcrvcr , puifque la douce perfuafion va le lui rendre utile …
Source text: archive.orgOriginal · Ancient Greek… οἱ μὲν γὰρ βιασθέντες ὡς ἀφαιρεθέντες μισοῦσιν, οἱ δὲ πεισθέντες ὡς κεχαρισμένοι φιλοῦσιν. οὔκουν τῶν φρόνησιν ἀσκούντων τὸ βιάζεσθαι, ἀλλὰ τῶν ἰσχὺν ἄνευ γνώμης ἐχόντων τὰ τοιαῦτα πράττειν ἐστίν.
… ἀλλὰ μὴν καὶ συμμάχων ὁ μὲν βιάζεσθαι τολμῶν δέοιτʼ ἂν οὐκ ὀλίγων, ὁ δὲ πείθειν δυνάμενος οὐδενός· καὶ γὰρ μόνος ἡγοῖτʼ ἂν δύνασθαι πείθειν. καὶ φονεύειν δὲ τοῖς τοιούτοις ἥκιστα συμβαίνει· τίς γὰρ ἀποκτεῖναί τινα βούλοιτʼ ἂν μᾶλλον ἢ ζῶντι πειθομένῳ χρῆσθαι;
Source text: raw.githubusercontent.comIn English · H. G. Dakyns, 1897For the victim of violence hates with vindictiveness as one from whom something precious has been stolen, while the willing subject of persuasion is ready to kiss the hand which has done him a service. Hence compulsion is not the method of him who makes wisdom his study, but of him who wields power untempered by reflection.
Once more: the man who ventures on violence needs the support of many to fight his battles, while he whose strength lies in persuasiveness triumphs single-handed, for he is conscious of a cunning to compel consent unaided. And what has such a one to do with the spilling of blood? since how ridiculous it were to do men to death rather than turn to account the trusty service of the living.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Xenophon, Memorabilia, I.2.10–11.
Tolstoy translates the French of Lévesque, which Moralistes anciens (1841) reprints as Entretiens mémorables de Socrate, whence the signature «Беседы Сократа» (Conversations of Socrates), as in June: "L'homme violent nous ravit nos droits, et nous le haïssons: nous aimons comme nos bienfaiteurs ceux qui nous persuadent. Ce n'est pas le sage, c'est le puissant dépourvu de lumières qui a recours à la violence. Pour employer la force, il faut un grand nombre de complices; pour persuader, il n'en faut aucun. Celui qui croit avoir assez de ressources en lui-même pour dominer sur les esprits n'ensanglante pas ses mains: voudroit-il se défaire d'un homme qu'il est de son intérêt de conserver, puisque la douce persuasion va le lui rendre utile?" Kept close: the hatred of the man who takes our rights by force and the love of those who persuade us (Lévesque's "comme nos bienfaiteurs", «как благодетелей наших», for Xenophon's "as having been favoured"), and the many accomplices force needs. Changed: "le puissant dépourvu de lumières" (the powerful man without enlightenment; Xenophon's "those who have strength without judgment") becomes «грубый, непросвещенный человек» (a coarse, unenlightened man), losing the power; "n'ensanglante pas ses mains" (does not stain his hands with blood; Xenophon: such men are least given to killing) becomes «не станет прибегать к насилию» (will not resort to violence); "un homme" (a man) becomes «человека других взглядов» (a man of other views), which makes the passage about dissent; and "la douce persuasion va le lui rendre utile" (gentle persuasion will make him useful to him) becomes «дружеским убеждением привлечь его на свою сторону» (to win him over by friendly persuasion). The 1841 scan lacks these pages (it breaks off in ch. III and resumes at ch. VIII), so the 1782 printing of the same translation is quoted; its text layer reads the long s as f and "haïssons" as "l\aïfsons".
2. Люди, обладающие властью, уверены в том, что движет и руководит людьми только насилие, и потому для поддержания существующего порядка смело употребляют насилие. Существующий же порядок держится не насилием, а общественным мнением, действие которого нарушается насилием. И потому деятельность насилия ослабляет, нарушает то самое, что она хочет поддерживать.
2. People who hold power are sure that only violence moves and guides people, and so they boldly use violence to maintain the existing order. But the existing order rests not on violence but on public opinion, whose action is disrupted by violence. And so the activity of violence weakens, disrupts, the very thing it wants to maintain.
3. Человек так же мало сотворен для того, чтобы принуждать, как и для того, чтобы повиноваться. Люди взаимно портятся от этих двух привычек: тут одурение, там наглость, и нигде истинного человеческого достоинства.
3. Man is created as little to compel as to obey. Men corrupt one another through these two habits: here stupefaction, there insolence, and nowhere true human dignity.
From Les Quatre Crédits · close to the original .
Original · FrenchL'homme n'est pas plus fait pour contraindre que pour obéir. A ces deux habitudes inverses, les races se gâtent inversement.
… de véritable dignité humaine, nulle part.
Source text: archive.orgTolstoy’s own version · «Одумайтесь!»Человек так же мало сотворен для того, чтобы принуждать, как и для того, чтобы повиноваться. Люди взаимно портятся от этих двух привычек. Тут одурение, там наглость, и нигде истинного человеческого достоинства …
Source text: ru.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Les Quatre Crédits, as reprinted in Grave, Guerre-Militarisme (Paris, 1902), p. 380, signed «Considérant (Les Quatre Crédits)».
Considerant's sentences as Grave reprints them, translated closely, through Tolstoy's epigraph to chapter VI of «Одумайтесь!» (1904), whose source the commentary of Jubilee vol. 36 gives as Grave's anthology and Considerant's «Les Quatre crédits». The Circle repeats the epigraph, joining its last two sentences with a colon. One change: 'les races se gâtent inversement' (the races [of men] are spoiled in opposite ways) becomes «Люди взаимно портятся» (people spoil one another); 'Ici l’hébètement, là l’insolence' (the scan reads 'rhébètement') is «Тут одурение, там наглость». Considerant's book was not found online, so Grave's reprint is the text given; no English translation was found.
4. Жизнь наша стала бы прекрасна, если бы мы только увидали всю ее низость.
4. Our life would become beautiful if only we saw all its baseness.
From Journal, 20 June 1840, as printed in Summer: From the Journal of Henry D. Thoreau, ed. H… · close to the original .
What Tolstoy read · Every Day with Thoreau, in The Coming DayIf we only see clearly enough how mean our lives are, they will be splendid enough.
Source text: archive.orgThoreau’s own wordsIf we only see clearly enough how mean our lives are, they will be splendid enough.
From the deepest pit we may see the stars.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Journal, 20 June 1840, as printed in Summer: From the Journal of Henry D. Thoreau, ed. H. G. O. Blake (Boston, 1884), p. 192, after the oven-bird and the squirrel heard in a good book.
Close in sense, recast in form. 'If we only see clearly enough how mean our lives are, they will be splendid enough' becomes «Жизнь наша стала бы прекрасна, если бы мы только увидали всю ее низость» (Our life would become beautiful if we only saw all its meanness): 'clearly enough' becomes «всю» (all), and 'splendid enough' «прекрасна» (beautiful). Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints this sentence alone for January 11; the Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. Faithful to the English: printable offered; a reviewer may judge 'clearly enough' and 'splendid enough' changed enough to keep Tolstoy's version.
5. Из того, что возможно насилием подчинить людей справедливости, вовсе не следует, чтобы было справедливо подчинять людей насилием.
5. From the fact that it is possible to subject people to justice by violence, it by no means follows that it is just to subject people by violence.
Source not found yet .
Related · Pascal, Pensées, ed. BrunschvicgLa justice sans la force est impuissante ; la force sans la justice est tyrannique.
Il faut donc mettre ensemble la justice et la force ; et pour cela faire que ce qui est juste soit fort, ou que ce qui est fort soit juste.
Et ainsi ne pouvant faire que ce qui est juste fût fort, on a fait que ce qui est fort fût juste.
Source text: fr.wikisource.orgDetails
Not found yet.
Not found in Pascal. The thought (that people can be brought under justice by force does not make it just to bring them under it by force) is nearest to fragment 298, 'Justice, force', where Pascal says justice and force must be put together, 'faire que ce qui est juste soit fort', and that, since this could not be done, 'on a fait que ce qui est fort fût juste'. The Russian turns on the same pair of words and the same reversal but argues against joining them; it is not a translation of B. 298. It is not in Tolstoy's Thoughts of Wise Men (1903). Tolstoy may have written it as a gloss on B. 298 and signed it Pascal, or taken it from a Russian Pascal not seen. Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
Searched: The Brunschvicg Pensées (all fourteen sections, saved) for 's’ensuit', 'par force', 'la force … justice', 'soumettre'; the Didot edition of 1863; Trotter's English; Jubilee vols. 40 (Thoughts of Wise Men and its commentary), 41, and 42 (commentary, list of sources, name index); Grave's Guerre-Militarisme, which supplied September's other war epigraphs; web searches for the Russian wording.
6. Несправедлив тот человек, который делает что-нибудь посредством насилия; нет, только тот, кто различает оба пути — правды и неправды, кто поучает других и руководит ими не насилием, но справедливостью, кто верен правде и разуму, — тот только назовется истинно праведным.
Не тот мудрец, кто держит добрые и красивые речи, но кто терпелив, свободен от ненависти и свободен от боязни, — тот только истинно мудрый человек.
6. That man is unjust who does anything by means of violence; no, only he who distinguishes both paths — of right and of wrong — who teaches others and guides them not by violence but by justice, who is faithful to right and to reason, only he will be called truly righteous.
He is not a sage who makes good and fine speeches, but he who is patient, free from hatred, and free from fear — he alone is truly a wise man.
From Dhammapada · reworded by Tolstoy .
What changedGuiding others “not by violence, but by law and equity” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, “not by violence but by law and justice”) loses the law: “not by violence but by justice”; carrying “a matter by violence,” in the 1903 text deeds of violence, becomes doing “anything by means of violence.”
What Tolstoy read · Путь к истине… оба пути: правды и неправды, …
… кто поучаеть другихъ и руководвтъ ими не насилемъ, но закономъ и справедливостью, …
… свободенъ отъ ненависти и свободень отъ боязни, — тотъ только истинно мудрый …
Source text: archive.orgOriginal · PaliNa tena hoti dhammaṭṭho, …
Asāhasena dhammena, …
… samena nayatī pare; …
Khemī averī abhayo, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНесправедлив тот человек, который творит дела насилия; нет, только тот, кто различает оба пути — правды и неправды, кто поучает других и руководит ими не насилием, но законом и справедливостью, кто верен правде и разуму, — тот только назовется истинно правдивым.
Не тот мудрец, кто держит добрые и красивые речи, но кто терпелив, свободен от ненависти и свободен от боязни, — тот только истинно мудрый человек.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 256-258 (Dhammaṭṭhavagga).
Dhammapada 256-258 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 21 March, prints it, with three changes for the Circle. «Творит дела насилия» (does deeds of violence; Gerasimov «творит дело с насилием», does a thing with violence) becomes «делает что-нибудь посредством насилия» (does anything by means of violence). «Руководит ими не насилием, но законом и справедливостью» (leads them not by violence but by law and justice; Müller 'not by violence, but by law and equity', Pali asāhasena dhammena samena) drops the law: «не насилием, но справедливостью» (not by violence but by justice). «Истинно правдивым» (truly truthful) becomes «истинно праведным» (truly righteous), nearer the Pali dhammaṭṭha, 'one who stands in the dhamma' (Müller 'just'). Verse 258 is the 1903 text unchanged and close to the Pali ('one is not wise because he speaks much; the one at peace, without enmity, without fear, is called wise'), Gerasimov making 'speaks much' «держит добрые и красивые речи» (makes good and fine speeches).
Всякое насилие противно разуму и любви. Не принимай в нем участия.
All violence is contrary to reason and love. Take no part in it.
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