20Julyиюля · 20-е июля
Сострадание к живым существам вызывает в нас чувство, подобное телесной боли. И так же, как можно загрубеть к телесной боли, можно загрубеть и к боли сострадания.
Compassion for living creatures calls up in us a feeling like bodily pain. And just as we can grow hardened to bodily pain, so we can grow hardened to the pain of compassion.
1. Сострадание ко всем живым существам есть самое верное и надежное ручательство в нравственности поведения. Кто истинно сострадателен, тот, наверное, никого не оскорбит, не обидит, никому не сделает больно, ни с кого не взыщет, каждому простит, так что все его поступки будут носить печать справедливости и человеколюбия. Пусть кто-нибудь скажет: «Это — человек добродетельный, но он не знает жалости», или: «Это — несправедливый и злой человек, но он очень жалостлив», — и вы почувствуете противоречие.
1. Compassion for all living creatures is the surest and most reliable guarantee of moral conduct. Whoever is truly compassionate will certainly offend no one, wrong no one, cause no one pain, hold no one to account, and forgive everyone, so that all his actions will bear the stamp of justice and love of mankind. Let someone say, “This is a virtuous man, but he knows no pity,” or, “This is an unjust and wicked man, but he is full of pity” — and you will feel the contradiction.
From Preisschrift über die Grundlage der Moral · shortened by Tolstoy .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenGränzenloſes Mitleid mit allen lebenden Weſen iſt der feſteſte und ſicherſte Bürge für das ſittliche Wohlverhalten und bedarf keiner Kaſuiſtik.
Source text: archive.orgOriginal · GermanDenn gränzenloſes Mitleid mit allen lebenden Weſen ift der feſteſte und ſicherſte Bürge für das ſittliche Wohlverhalten und bedarf keiner Kaſuiſtik.
Wer davon erfüllt iſt, wird zuver— läſſig Keinen verletzen, Keinen beeinträchtigen, Keinem wehe thun, vielmehr mit Jedem Nachſicht haben, Jedem verzeihen, Jedem helfen, ſo viel er vermag, und alle ſeine Handlungen werden das Gepräge der Gerechtigkeit und Menſchenliebe tragen.
Hingegen verſuche man ein Mal zu ſagen: „Dieſer Menſch iſt tugendhaft, aber er kennt kein Mitleid.“ Oder: „Es iſt ein ungerechter und boshafter Menſch; jedoch iſt er ſehr mitleidig“; fo wird der Wider⸗ ſpruch fühlbar.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903(4) Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry.
Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness.
On the other hand, if we try to say: "This man is virtuous, but he is a stranger to Compassion"; or: "he is an unjust and malicious man, yet very compassionate;" the contradiction at once leaps to light.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 19, 4, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), p. 236; Lichtstrahlen, pp. 184–185, citing “E. 236”; Bullock, The Basis of Morality, Part III, ch. VIII.
Schopenhauer's three sentences, shortened. Left out: “gränzenloses” (boundless) before pity, “und bedarf keiner Kasuistik” (and needs no casuistry), and “Jedem helfen, so viel er vermag” (help everyone as far as he can). Kept closely: pity for all living beings is the firmest and surest guarantee of moral conduct; whoever is filled with it will surely wound no one, wrong no one, hurt no one, «ни с кого не взыщет» (exact nothing from anyone) for “mit Jedem Nachsicht haben” (be lenient with everyone), forgive everyone, and all his actions will bear the stamp of justice and love of man; let someone say “this man is virtuous but knows no pity”, or “he is an unjust and wicked man, yet very compassionate”, and the contradiction is felt, which Tolstoy puts to the reader: «и вы почувствуете противоречие» (and you will feel the contradiction). Lichtstrahlen prints the passage with Schopenhauer's next sentences on the Indian prayer (intermediary).
2. Полно вам, люди, себя осквернять недозволенной пищей!
Есть у вас хлебные злаки; под тяжестью ноши богатой
Сочных, румяных плодов преклоняются ветви деревьев;
Грозди на лозах висят наливные; коренья и травы
Нежные, вкусные зреют в полях; а другие —
Те, что грубее, — огонь умягчает и делает слаще;
Чистая влага молочная и благовонные соты
Сладкого меда, что пахнет душистой травой — тимианом,
Не запрещается вам. Расточительно-щедро все блага
Вам предлагает земля; без жестоких убийств и без крови
Вкусные блюда она вам готовит.
Лишь дикие звери
Голод свой мясом живым утоляют; и то не все звери:
Лошади, овцы, быки — ведь травою питаются мирно,
Только породы свирепые хищников: лютые тигры,
Львы беспощадно жестокие, жадные волки, медведи
Рады пролитию крови...
И что за обычай преступный,
Что за ужасная мерзость: кишками кишек поглощенье!
Можно ль откармливать мясом и кровью существ нам подобных
Жадное тело свое и убийством другого созданья, —
Смертью чужою — поддерживать жизнь?
Неужели не стыдно
Нам, окруженным так щедро дарами земли благодатной,
Матери нашей кормилицы, — нам, — не животным, а людям,
Жадно зубами жестокими рвать и терзать с наслажденьем
Клочья израненных трупов, как лютые дикие звери?
Разве нельзя утолить, не пожертвовав жизнью чужою,
Люди, ваш голод неистовый, алчность утроб ненасытных?
Был — сохранилось преданье — век золотой, — не напрасно
Названный так; жили люди счастливые, кроткие — просто;
Были довольны и сыты одними плодами земными,
Кровью уста не сквернили. И птицы тогда безопасно
Воздух кругом рассекали; и робкие зайцы бесстрашно
В поле бродили; на удочке рыбка тогда не висела
Жертвой доверия; не было хитрых силков и капканов;
Страха, предательства, злобы не ведал никто. И повсюду
Царствовал мир.
Где ж он ныне? И чем свою смерть заслужили
Вы, безобидные овцы, незлобные, смирные твари,
Людям на благо рожденные? Вы, что нас поите щедро
Влагой сосцов благодатных и греете мягкой волною.
Вы, чья счастливая жизнь нам полезней, чем смерть ваша злая?
Чем провинился ты, вол, предназначенный людям на помощь,
Ты, безответно-покорный товарищ и друг хлебопашца?
Как благодарность забыть, как решиться жестокой рукою
Острый топор опустить на послушную, кроткую шею,
Стертую тяжким ярмом? Обагрить мать-кормилицу землю
Кровью горячей работника, давшего ей урожай?..
Страшен ваш гнусный обычай и скользок ваш путь к преступленьям,
Люди! Убить человека нетрудно тому, кто, внимая
Жалким предсмертным хрипеньям, режет телят неповинных
Кто убивает ягненка, чьи слабые вопли подобны
Плачу дитяти, кто птицу небесную бьет для забавы
Или, — нарочно, своею рукою вскормив, — пожирает!
С вашей привычной жестокостью рядом стоит людоедство!
О, воздержитесь, опомнитесь, я заклинаю вас, братья!
Не отрывайте убийством от плуга вола земледельца;
Пусть он, служивший вам верно, умрет не насильственной смертью:
Не истребляйте стада беззащитные: пусть одевают,
Греют вас мягким руном и поят молоком своим щедро,
Мирно живя, умирая спокойно на пастбищах ваших.
Бросьте силки и капканы! Не трогайте пташек небесных;
Пусть, беззаботно порхая, поют нам о счастье и воле.
Хитросплетенные сети, крючки с смертоносной наживой
Бросьте! Доверчивых рыб не ловите обманом коварным,
Уст человеческих кровью созданий живых не скверните;
Смертные — смертных щадите!
Питайтесь дозволенной пищей, —
Пищей, пригодной для любящей, чистой души человека.
2. Enough, O men, of defiling yourselves with food not permitted!
You have the grains of the field; beneath the weight of a rich burden
Of juicy, ruddy fruit the branches of the trees bow down;
Clusters hang heavy and ripe on the vines; roots and herbs,
Tender and savory, ripen in the fields; and others —
The coarser ones — fire softens and makes sweeter;
The pure liquid of milk and the sweet-smelling combs
Of sweet honey that smells of a fragrant herb — of thyme,
Are not forbidden you. With lavish bounty the earth
Offers you all good things; without cruel killing and without blood
She prepares savory dishes for you.
Only the wild beasts
Appease their hunger with living flesh, and not all beasts at that:
Horses, sheep, oxen — they, after all, feed peacefully on grass;
Only the fierce breeds of beasts of prey: savage tigers,
Pitilessly cruel lions, greedy wolves, and bears
Rejoice in the shedding of blood…
And what a criminal custom,
What a dreadful abomination: entrails swallowed by entrails!
Can we fatten with the flesh and blood of beings like us
Our own greedy bodies, and by killing another creature —
By another’s death — sustain our life?
Is it not shameful
For us, surrounded so lavishly by the gifts of the bountiful earth,
Our mother and provider — for us, not animals but men —
Greedily, with cruel teeth, to rip and tear with relish
Shreds of mangled carcasses, like savage wild beasts?
Can you not appease, without sacrificing another’s life,
O men, your frenzied hunger, the greed of insatiable bellies?
There was — the tradition has come down — a golden age, not for nothing
So called; people lived happy and gentle — and simply;
They were content and well fed on the fruits of the earth alone,
And did not defile their lips with blood. And the birds then safely
Cut through the air around them; and the timid hares fearlessly
Roamed the fields; no little fish hung on a hook then,
A victim of its trust; there were no cunning snares and traps;
Fear, treachery, and malice no one knew. And everywhere
Peace reigned.
Where is it now? And how have you earned your death,
You harmless sheep, creatures meek and without malice,
Born for the good of men? You who give us to drink so generously
The milk of your bountiful udders, and warm us with your soft wool.
You whose happy life is of more use to us than your cruel death?
What wrong have you done, ox, destined to be a help to men,
You, the uncomplaining, submissive comrade and friend of the plowman?
How can one forget gratitude, how bring oneself with a cruel hand
To let the sharp ax fall on the obedient, gentle neck
Chafed by the heavy yoke? To redden mother earth, our provider,
With the warm blood of the worker who gave her the harvest?…
Terrible is your vile custom, and slippery your path to crime,
O men! It is not hard to kill a man for one who, hearing
The pitiful death rattles, slaughters innocent calves,
Who kills the lamb whose feeble cries are like
The weeping of a child, who strikes down a bird of the air for sport
Or — having fed it on purpose with his own hand — devours it!
Right beside your habitual cruelty stands cannibalism!
Oh, abstain, come to your senses, I implore you, brothers!
Do not tear the farmer’s ox from the plow by killing it;
Let him who served you faithfully die no violent death:
Do not destroy the defenseless flocks: let them clothe you,
Warm you with their soft fleece, and give you their milk to drink in plenty,
Living in peace, dying quietly in your pastures.
Throw away your snares and traps! Do not touch the little birds of the air;
Let them, flitting carefree, sing to us of happiness and freedom.
Your cunningly woven nets, your hooks with their deadly bait,
Throw them away! Do not catch the trusting fish by treacherous deceit;
Do not defile human lips with the blood of living creatures;
Mortals — spare mortals!
Feed on permitted food —
Food fit for the loving, pure soul of man.
Ovid (translated by A. P. Barykova).
From Metamorphoses, book XV: the speech of Pythagoras · joined by Tolstoy from several places .
What Tolstoy read · А. П. Барыкова, «По Овидию. Поучение Пифагора», in Стихотворения и прозаические произвед…Полно вам, люди, себя осквернять недозволенной пищей! Есть у вас хлебные злаки; под тяжестью ноши богатой Сочных, румяных плодов преклоняются ветви деревьев; …
Воздух крылом рассекали; и робкие зайцы бесстрашно В поле бродили; на удочке рыба тогда не висела, — Жертвой доверия; …
Жалким предсмертным блеяниям, режет телят неповинных, …
Смертные, — смертных щадите! Питайтесь дозволенной пищей, — Пищей, пригодной для любящей, чистой души человека.
Source text: ru.wikisource.orgOriginal · Latin“Parcite, mortales, dapibus temerare nefandis corpora! Sunt fruges, sunt deducentia ramos pondere poma suo tumidaeque in vitibus uvae, sunt herbae dulces, sunt quae mitescere flamma mollirique queant; nec vobis lacteus umor eripitur, nec mella thymi redolentia flore: prodiga divitias alimentaque mitia tellus suggerit atque epulas sine caede et sanguine praebet.
Quid meruistis oves, placidum pecus, inque tuendos natum homines, pleno quae fertis in ubere nectar, mollia quae nobis vestras velamina lanas praebetis vitaque magis quam morte iuvatis?
Quam male consuescit, quam se parat ille cruori impius humano, vituli qui guttura cultro rumpit et inmotas praebet mugitibus aures, aut qui vagitus similes puerilibus haedum edentem iugulare potest, aut alite vesci, cui dedit ipse cibos!
Bos aret aut mortem senioribus imputet annis, horriferum contra borean ovis arma ministret, ubera dent saturae manibus pressanda capellae! Retia cum pedicis laqueosque artesque dolosas tollite nec volucrem viscata fallite virga, nec formidatis cervos includite pennis, nec celate cibis uncos fallacibus hamos! Perdite, siqua nocent, verum haec quoque perdite tantum: ora vacent epulis alimentaque mitia carpant!”
Source text: github.comIn English · Brookes More, 1922“No, mortals,” he would say, “Do not permit pollution of your bodies with such food, for there are grain and good fruits which bear down the branches by their weight, and ripened grapes upon the vines, and herbs—those sweet by nature and those which will grow tender and mellow with a fire, and flowing milk is not denied, nor honey, redolent of blossoming thyme.
“But why have sheep deserved sad destiny, harmless and useful for the good of man with nectar in full udders? Their soft wool affords the warmest coverings for our use, their life and not their death would help us more.
“How greatly does a man disgrace himself, how impiously does he prepare himself for shedding human blood, …
“Let the ox plough, or let him owe his death to weight of years; and let the sheep give us defence against the cold of Boreas; and let the well-fed she-goats give to man their udders for the pressure of kind hands. “Away with cruel nets and springs and snares and fraudulent contrivances: deceive not birds with bird-limed twigs: do not deceive the trusting deer with dreaded feather foils: do not conceal barbed hooks with treacherous bait: if any beast is harmful, take his life, but, even so, let killing be enough. Taste not his flesh, but look for harmless food!”
Source text: github.comRelated · Howard Williams, The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice…The original (the peculiar beauties of which cannot easily be represented in a modern idiom) of the English version already given in this work, with the concluding verses omitted in that translation, is here subjoined : —
Metamorphoseon, Lib. xv. 72-142, 462-478.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Metamorphoses, book XV: the speech of Pythagoras, lines 75–103, 116–126, and 463–478 (Magnus's numbering), without 475 and 477.
The Circle prints all 70 lines of Barykova's «Поучение Пифагора», headed «По Овидию» (after Ovid) in her Стихотворения и прозаические произведения (Posrednik, 1897), in her order and with four words changed (below). Her poem is a free version in Russian dactylic hexameters of Pythagoras's speech against eating flesh, joined from three stretches of Metamorphoses XV in Ovid's order: 75–103 (spare your bodies such food; the earth's grain, fruit, herbs, milk, and honey; only beasts of prey feed on blood; 'in viscera viscera condi'; the Cyclopes; the golden age), 116–126 (the sheep and the ox), and 463–478 (the calf, the kid, and the bird; let the ox plough; away with nets, limed twigs, and hooks). She leaves out 104–115 (the first flesh-eater, then the sow and the goat), 127–462 (sacrifice, and the whole teaching on the transmigration of souls and the change of all things), 475 (the deer), and 477 ('Perdite, siqua nocent', kill what does harm, but only kill). Her 65 hexameters (the Circle sets five of them in two halves) stand for 54 Latin lines: she amplifies throughout and adds lines of her own. «Где ж он ныне?» (Where is it now?) bridges the cut between 103 and 116. «О, воздержитесь, опомнитесь, я заклинаю вас, братья!» (O refrain, come to your senses, I implore you, brothers!) has no line at its place in the Latin; it is closest to 139–140, which she left out ('Quod, oro, ne facite, et monitis animos advertite nostris!', which, I beg, do not do, and heed my warnings). «Смертные — смертных щадите!» (Mortals, spare mortals!) turns the opening 'Parcite, mortales' into a close, and «Пищей, пригодной для любящей, чистой души человека» (food fit for the loving, pure soul of man) extends 'alimentaque mitia carpant' (let them take gentle food). Within the lines kept: 'ritusque referre Cyclopum' (to repeat the ways of the Cyclopes) becomes «как лютые дикие звери» (like fierce wild beasts); 'Armeniae tigres' lose Armenia; 'haedum' (a kid) becomes «ягненка» (a lamb); 'inmotas praebet mugitibus aures' (offers unmoved ears to its lowing) becomes «внимая жалким предсмертным хрипеньям» (hearing the pitiful death-rattles); 'aut alite vesci, cui dedit ipse cibos' (or feed on a bird he fed himself) gains «кто птицу небесную бьет для забавы» (who kills a bird of the air for sport); 'Quantum est, quod desit in istis ad plenum facinus? Quo transitus inde paratur?' (how little these lack of the full crime! where does the way lead from here?) is stated outright, «С вашей привычной жестокостью рядом стоит людоедство!» (cannibalism stands next to your habitual cruelty), the Thyestean feast Ovid names in the line before her stretch (462); and 'ora vacent epulis' (let mouths be free of such feasts) becomes «Уст человеческих кровью созданий живых не скверните» (do not defile human lips with the blood of living creatures). Against the 1897 printing (az.lib.ru's transcription, whose «жизвым», «итицы», and «ктот» are typing errors), the Circle's text as the Jubilee edition prints it changes four words: «Не запрещаются вам» becomes «Не запрещается вам»; «Воздух крылом рассекали» (cut the air with their wings) becomes «Воздух кругом рассекали» (cut the air all around); «рыба» (a fish) becomes «рыбка» (a little fish); and «Жалким предсмертным блеяниям» (bleatings, said of calves) becomes «хрипеньям» (death-rattles). The rest is spelling and punctuation. Who changed them is not established. The Jubilee commentary says nothing of this entry beyond its name index («Барыкова Анна Павловна (1839—1893) — поэтесса — т. 41: 513»), and Tolstoy may have used a later Posrednik printing: in March 1905 Gorbunov-Posadov sent him Barykova's booklet «На память внукам» (Posrednik), as the commentary on Hugo's «Бедные люди» records (vol. 42); whether it reprints the Ovid is not known. Barykova probably worked from Howard Williams's The Ethics of Diet (1883): her lines fall wholly within the two stretches Williams printed in Latin in its appendix ('Metamorphoseon, Lib. xv. 72-142, 462-478'), whose chapter on Ovid gives 73–142 in English prose; four other poets she translated in the 1897 book (Hesiod's golden age, Thomson's Seasons, Gay's 'Pythagoras and the Countryman', Shelley's Queen Mab) have chapters in Williams; and Posrednik published Williams in Russian as «Этика пищи» (1893), with Tolstoy's «Первая ступень» as its introduction, a book the Jubilee list of the Circle's sources names. Whether her verse appeared in «Этика пищи» was not established. Brookes More's English (1922) is given for the Latin; Ovid wrote in Latin, so ruling 1's printable does not apply.
3. Первое условие для проведения религии в жизнь — любовь и жалость ко всему живому.
3. The first condition for carrying religion into life is love and pity for all that lives.
From Fo benxing ji jing · close to the original .
Original · Classical Chinese我智慧子！汝今雖於諸親族邊無愛戀心，但取我意，還來向家，
凡人行法行者，皆於一切諸眾生邊生慈悲心，如是乃得名為法行，豈但獨自身入深山，始名法行？
Source text: zh.wikisource.orgIn English · Samuel Beal, 1875My wise son, although you entertain but little love for all your kin, yet for my sake, at least, return to your home, …
… the practice of religion involves as a first principle a loving, compassionate heart for all creatures; …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Fo benxing ji jing (佛本行集經, Abhiniṣkramaṇa Sūtra), juan 21, chapter 'The King's Envoys Come and Go' (王使往還品), second part; Beal, The Romantic Legend of Sâkya Buddha, ch. XXI, § 1, pp. 163-164.
One clause of Beal's English, kept close: 'the practice of religion involves as a first principle a loving, compassionate heart for all creatures' becomes «Первое условие для проведения религии в жизнь — любовь и жалость ко всему живому» (the first condition for carrying religion into life is love and pity for all that lives). In the book the words are King Suddhodana's, sent by his envoys to the prince who has left home: 'My wise son, although you entertain but little love for all your kin, yet for my sake, at least, return to your home … Dear son! the practice of religion involves as a first principle a loving, compassionate heart for all creatures; and for this reason the very name of a religious life is given to it. Why, then, should you consider a religious life as a term to be applied only to those who dwell in the lonely mountains?' The father argues that religion can be practised at home; the prince refuses. The Chinese of Jñānagupta's Sui translation (佛本行集經, juan 21): 'whoever practises the Dharma brings forth a heart of compassion (慈悲心) toward all living beings; only so is it called practising the Dharma; why should it be called so only when one goes alone into the deep mountains?' Tolstoy's signature is Beal's title, Fo-pen-hing-tsih-king. Whether he read Beal or an anthology quoting him was not found; the sentence is not in Thoughts of Wise Men (1903). The Jubilee name index lists «Фо-пен-кинг-тзи-кинг» without identifying it.
Translation note. «Фо-пен-хинг-тзи-кинг» is the Chinese life of the Buddha known in English as the Fo-pen-hing-tsih-king.
4. Сострадание к животным так тесно связано с добротою характера, что можно с уверенностью утверждать, что, кто жесток с животными, тот не может быть добрым человеком.
4. Compassion for animals is so closely bound up with goodness of character that one may confidently assert that whoever is cruel to animals cannot be a good man.
From Preisschrift über die Grundlage der Moral · close to the original .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenMitleid mit Thieren hängt mit der Güte des Charakters fo genau zuſammen, daß man zuverſicht⸗ lich behaupten darf, wer gegen Thiere grauſam iſt, könne kein guter Menſch ſeyn.
Source text: archive.orgOriginal · GermanMitleid mit Thieren hängt mit der Güte des Charakters ſo genau zuſammen, daß man zuver⸗ ſichtlich behaupten darf, wer gegen Thiere grauſam iſt, könne kein guter Menſch ſeyn.
Source text: archive.orgIn English · Arthur Brodrick Bullock, 1903Compassion for animals is intimately connected with goodness of character, and it may be confidently asserted that he, who is cruel to living creatures, cannot be a good man.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниСострадание к животным так тесно связано с добротою характера, что можно с уверенностью утверждать, что кто жесток с животными, не может быть добрым человеком.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Preisschrift über die Grundlage der Moral (1840), § 19, 7, Die beiden Grundprobleme der Ethik, 2nd ed. (Leipzig, 1860), p. 242; Lichtstrahlen cites “E. 238—245”; Bullock, The Basis of Morality, Part III, ch. VIII.
Schopenhauer's sentence, word for word: pity for animals is so closely bound up with goodness of character that one may say with confidence that whoever is cruel to animals cannot be a good man. The Circle prints the same sentence with the two that follow it on May 6 (5-6.1, the same source). Tolstoy printed it again in «На каждый день» (3 May, no. 9, with «добротою» for «добротою характера» and «смело сказать» for «с уверенностью утверждать») and in «Путь жизни» (tolstoy block), almost as here.
5. Всякое убийство отвратительно, но едва ли не отвратительнее всего убийство с целью съесть то существо, которое убито. И чем больше человек обдумывает форму убийства, чем больше сосредоточивает внимание и старание на том, чтобы убитое животное съесть с наибольшим удовольствием, чтобы дать убитому существу наибольшую вкусность, тем это убийство отвратительнее.
5. All killing is loathsome, but perhaps the most loathsome of all is killing in order to eat the creature that has been killed. And the more a man thinks out the manner of the killing, the more he concentrates his attention and effort on eating the killed animal with the greatest pleasure, on giving the killed creature the greatest savor, the more loathsome this killing is.
Source not found yet .
Not found yet.
Not found. «Гольдштейн» is M. Yu. Goldstein (1853–1905), whom the Jubilee name index (vol. 42) describes as a master of chemistry, privat-docent at St Petersburg University in 1891–1901, journalist, and teacher; it gives no source for his thoughts. The thought (all killing is loathsome, and killing in order to eat the creature killed perhaps most of all; the more care is spent on making the killed animal tasty, the more loathsome the killing) is likely from his writing for the Russian vegetarian press of 1900–1905, which is not online. Tolstoy printed it word for word in «На каждый день» (8 February, no. 5), signed «М. Ю. Гольдштейн», and the Circle's second volume has another thought of his, on slaughterhouses and “gastronomes” (Jubilee vol. 42).
Searched: The saved Jubilee vols. 40, 42 (commentary and name index), 43, and 45; Russian Wikisource (his author page lists only articles for the Brockhaus–Efron dictionary); archive.org for Гольдштейн with вегетарианство; web searches for «убийство с целью съесть» and «Всякое убийство отвратительно» with his name.
Translation note. «Гольдштейн» is M. Yu. Goldstein (1853–1905), as the Jubilee edition’s index of names identifies him.
Когда испытываешь боль при виде страдания другого существа, не отдавайся первому животному чувству скрыть от себя зрелище страданий, бежать от страдающего, а, напротив, беги к страдающему и ищи средства помочь ему.
When you feel pain at the sight of another creature’s suffering, do not give way to the first animal feeling, to hide the sight of suffering from yourself and to run from the one who suffers; but, on the contrary, run to the one who suffers and look for a way to help.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/july/20