PlutarchПлутарх

The words shown were found, word for word, in the saved source text. Parallel Lives: Alexander, 75.2.

Tolstoy translates Ramage's English closely: "So true it is that, though disbelief in religion and contempt of things divine be a great evil, yet superstition is a still greater." «Религиозное неверие и презрение к божественному» (religious unbelief and contempt for the divine) is Ramage's "disbelief in religion and contempt of things divine"; «как ни справедливо то, что» (however true it is that) is "so true it is that, though". The comparison is Ramage's: Plutarch says both are dire, δεινὸν μὲν ... δεινὴ δὲ αὖθις (dire is unbelief ..., dire in its turn superstition; Perrin: "superstition is likewise a dire thing"), and Tolstoy, after Ramage, makes superstition «еще худшее» (still worse). In Plutarch the sentence is a comment on Alexander, who in his last days at Babylon took every strange occurrence for a portent and filled his palace with sacrificers, purifiers, and diviners; Ramage and Tolstoy give it as a general maxim. Ramage's Greek (scan) reads "dpa" and "Kal" for ἄρα and καί.

The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 2 (994a).

From Howard Williams's English of Plutarch in The Ethics of Diet (1883), whose Russian translation, «Этика пищи» (Posrednik, 1893), is on the Jubilee list of Tolstoy's sources: "But what struggle for existence, or what goading madness has incited you to imbrue your hands in blood — you who have, we repeat, a superabundance of all the necessaries and comforts of existence? Why do you belie the Earth as though it were unable to feed and nourish you?" «Какая борьба за существование или какое неудержимое безумие понудило вас обагрить ваши руки кровью» renders Williams word for word, and "struggle for existence" is Williams's: Plutarch asks "what madness and what frenzy" (τίς λύσσα καὶ τίς οἶστρος) drives the men of now to bloodshed, as Goodwin's "a certain ravenousness and frenzy" shows. Tolstoy adds «чтобы питаться мясом животных» (to feed on the flesh of animals) and «без мяса животных» (without the flesh of animals), makes "you who have a superabundance" a question of its own, «Зачем вы, пользующиеся всем необходимым и всеми удобствами существования, делаете это?» (why do you, who enjoy every necessity and comfort of existence, do this?), and leaves out "we repeat". In Plutarch these are the words of the first men, who ate flesh from want, addressed to the men of his day; the Circle gives them in Plutarch's own voice. Williams prints the Greek of "belie the Earth" in brackets, unreadable in the scan, so the excerpt is cut around it. The Russian «Этика пищи» was not consulted.

The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 1 (993a–b).

The opening of the essay, in Williams's English, translated closely: "You ask me upon what grounds Pythagoras abstained from feeding on the flesh of animals. I, for my part, marvel of what sort of feeling, mind, or reason, that man was possessed who was the first to pollute his mouth with gore, and to allow his lips to touch the flesh of a murdered being: who spread his table with the mangled forms of dead bodies, and claimed as his daily food what were but now beings endowed with movement, with perception, and with voice." «Какого рода чувство, мысль или причина» is "what sort of feeling, mind, or reason" (τίνι πάθει καὶ ποίᾳ ψυχῇ ἢ λόγῳ), «осквернить свой рот кровью» "to pollute his mouth with gore", and «существа, одаренные движением, пониманием и голосом» "beings endowed with movement, with perception, and with voice"; «я, с своей стороны, не понимаю» (I for my part do not understand) stands for "I ... marvel", and «искаженные формы мертвых тел» (the distorted forms of dead bodies) for "the mangled forms of dead bodies". Plutarch's Greek is less abstract: the parts set out as food had "but a little before bellowed, cried, moved, and seen" (βρυχώμενα ... φθεγγόμενα καὶ κινούμενα καὶ βλέποντα). Williams's scan has a stray "=" after "the flesh of" and "aud" for "and".

The words shown were found, word for word, in the saved source text. De esu carnium (On the Eating of Flesh) I, ch. 2 (993c–d).

Signed «По Плутарху» (after Plutarch): Williams's sentence translated, and a question of Tolstoy's own added. Williams: "For the wretches who first applied to flesh-eating may justly be alleged in excuse their utter resourcelessness and destitution, inasmuch as it was not to indulge in lawless desires, or amidst the superfluities of necessaries, for the pleasure of wanton indulgence in unnatural luxuries that they [the primeval peoples] betook themselves to carnivorous habits." «Те жалкие существа» (those wretched beings) is "the wretches", «полное отсутствие и недостаток средств для жизни» (complete want and lack of the means of life) "utter resourcelessness and destitution", «среди избытка всего необходимого» "amidst the superfluities of necessaries", and «(первобытные народы)» Williams's bracket "[the primeval peoples]". Changed: "lawless desires" (ἐπιθυμίαις ἀνόμοις) becomes «потворства своим прихотям» (indulging their whims), "unnatural luxuries" «ненормальному сластолюбию» (abnormal voluptuousness), and «из нужды» (out of need) is added. Added at the end: «Но какое может быть оправдание нам в наше время?» (but what justification can there be for us in our time?), the point Plutarch goes on to make in the speech he gives the first men. Williams's scan reads "for^the".