6Mayмая · 6-е мая
Сострадание к животным так естественно нам, что мы только привычкой, преданием, внушением можем быть доведены до безжалостности к страданию и смерти животных.
Compassion for animals is so natural to us that only by habit, tradition, and suggestion can we be brought to be pitiless toward the suffering and death of animals.
1. Сострадание к животным так тесно связано с добротой характера, что можно с уверенностью утверждать, что не может быть добрым человеком тот, кто жесток с животными. Сострадание к животным проистекает из одного источника с добрым отношением к человеку. Так, например, человек чуткий, при напоминании, что он, находясь в скверном расположении духа, в гневе, или разгорячившись от вина, побил свою собаку, лошадь, обезьяну — незаслуженно, или напрасно, или чересчур больно, — почувствует такое же недовольство собой, как и при напоминании об обиде, нанесенной человеку, которое мы в этом случае называем карающим голосом совести.
1. 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. Compassion for animals flows from the same source as kindness toward man. Thus, for example, a sensitive man, on being reminded that, while in a foul mood, in anger, or heated with wine, he beat his dog, his horse, his monkey — undeservedly, or needlessly, or too hard — will feel the same dissatisfaction with himself as on being reminded of a wrong done to a man, a dissatisfaction which in that case we call the punishing voice of conscience.
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.
Auch zeigt dieſes Mitleid ſich als aus der ſelben Quelle mit der gegen Menſchen zu übenden Tugend entſprungen.
So z. B. werden fein fühlende Perſonen, bei der Erinnerung, daß ſie, in übler Laune, im Zorn, oder vom Wein erhitzt, ihren Hund, ihr Pferd, ihren Affen unverdienter oder unnöthiger Weiſe, oder über die Gebühr gemißhandelt haben, die ſelbe Reue, die ſelbe Unzufriedenheit mit ſich ſelbſt empfinden, welche bei der Erinnerung an gegen Menſchen verübtes Unrecht empfunden wird, wo ſie die Stimme des ſtrafenden Gewiſſens heißt.
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.
Moreover, this compassion manifestly flows from the same source whence arise the virtues of justice and loving-kindness towards men.
Thus, for instance, people of delicate sensitiveness, on realising that in a fit of ill-humour, or anger, or under the influence of wine, they punished their dog, their horse, their ape undeservedly, or unnecessarily, or excessively, are seized with the same remorse, feel the same dissatisfaction with themselves, as when they are conscious of having done some wrong to one of their fellows.
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”.
Schopenhauer's three sentences, closely: 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; this pity springs from the same source as the virtue to be practised towards men; persons of fine feeling, remembering that in a bad mood, in anger, or heated by wine they mistreated their dog, horse, or monkey undeservedly, needlessly, or beyond measure, feel the same remorse and dissatisfaction with themselves as at the memory of a wrong done to a man, where it is called the voice of a punishing conscience. Tolstoy writes «с добрым отношением к человеку» (with kindness towards man) for “mit der gegen Menschen zu übenden Tugend” (the virtue to be practised towards men), «при напоминании» (on being reminded) for “bei der Erinnerung” (on remembering), and keeps “dissatisfaction” (Unzufriedenheit) without “remorse” (Reue). Frauenstädt's Lichtstrahlen prints the same sentences (intermediary). Bullock's English expands “the virtue” into “the virtues of justice and loving-kindness” and casts the last clause as a separate sentence.
2. Бойтесь бога, не мучьте животных. Пользуйтесь ими, пока они служат охотно, и отпускайте их, когда они устали, и давайте вволю пищи и питья бессловесным.
2. Fear God, do not torment animals. Make use of them while they serve willingly, and let them go when they are tired, and give the dumb creatures food and drink in plenty.
From Hadith: Sunan Abi Dawud, Kitab al-Jihad, no. 2548 · reworded by Tolstoy .
What changedAdds “do not torment animals” and “give the dumb creatures food and drink in plenty,” and riding them “when they are fit to be rode” becomes making use of them “while they serve willingly.”
Original · Arabicببعير قد لحق ظهره ببطنه
اتقوا الله في هذه البهائم المعجمة فاركبوها صالحة وكلوها صالحة
Source text: ar.wikisource.orgIn English · A. N. Matthews, Mishcat-ul-Masabih (Calcutta, 1809-10), 1810… the Prophet passed by a camel, the belly of which was drawn up to its back: …
… fear God, in these dumb quadrupeds, and ride them when they are fit to be rode, and get off them when they are tired.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Hadith: Sunan Abi Dawud, Kitab al-Jihad, no. 2548; in Mishkat al-Masabih, Book of Marriage, Abu Dawud 2548 (chapter on caring for riding animals and beasts); Matthews, Mishcat-ul-Masabih vol. II, Book XIII, ch. XVII (on maintenance and on slaves).
The hadith is in Matthews' English of the Mishkat, which April's and December's Muhammad sayings came through: 'fear God, in these dumb quadrupeds, and ride them when they are fit to be rode, and get off them when they are tired.' Tolstoy keeps 'fear God' and the two halves of the rule, as «пользуйтесь ими, пока они служат охотно» (use them while they serve willingly) and «отпускайте их, когда они устали» (let them go when they are tired), and adds two things not in Matthews or in the Arabic: «не мучьте животных» (do not torment animals) and «давайте вволю пищи и питья бессловесным» (give the dumb creatures plenty to eat and drink). Where the additions came from was not found; the Arabic of Abu Dawud ends «وكلوها صالحة» (eat them, or feed them, while they are in good condition), a reading other than Matthews' 'get off them when they are tired'; the Arabic of the Mishkat itself was not checked. The Prophet spoke on seeing a camel whose belly had shrunk to its back from hunger. Not in Thoughts of Wise Men (1903) or Conway.
3. Мясная пища не может быть добыта без вреда животным, а убийство животных затрудняет путь к блаженству. Пусть поэтому человек воздерживается от мясоедения.
3. Meat cannot be obtained without harm to animals, and the killing of animals makes the way to bliss difficult. Therefore let a man abstain from eating meat.
From Manusmṛti · close to the original .
Original · Sanskritनाकृत्वा प्राणिनां हिंसां मांसं उत्पद्यते क्व चित्
न च प्राणिवधः स्वर्ग्यस्तस्मान्मांसं विवर्जयेत्
Source text: sa.wikisource.orgIn English · G. Bühler (SBE 25), 1886Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss ; let him therefore shun (the use of) meat.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manusmṛti, V.48.
Close to the verse: 'Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat' (Bühler). Tolstoy makes heavenly bliss «блаженство» and 'is detrimental to' «затрудняет путь к» (makes the way harder). The Sanskrit says 'without harm to living beings meat never comes to be; and the killing of living beings does not lead to heaven; therefore let him avoid meat.' Through which translation Tolstoy read it was not found; it is in neither Conway nor Williams's Ethics of Diet (1883), and not in Thoughts of Wise Men (1903). T. Tolstaya's vegetarian anthology of 1903 («250 мыслей... о вегетарианстве»), in the Jubilee source list, is likely; it is not online.
4. Не потому человек выше других животных, что он может бессердечно мучить их, но потому, что он жалеет их.
4. Man is higher than the other animals not because he can torment them heartlessly, but because he pities them.
From Dhammapada · reworded by Tolstoy .
What changedThe elect among men becomes man among the animals: “A man is not an elect (Ariya)” becomes “Man is higher than the other animals,” and pity on “all living creatures” becomes pity for them.
Original · PaliNa tena ariyo hoti, …
… yena pāṇāni hiṁsati; …
Ahiṁsā sabbapāṇānaṁ, …
“ariyo”ti pavuccati.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе потому человек властитель, что бессердечно мучит живые существа, но потому, что он сострадателен ко всему живому, почтится он именем избранного, именем властителя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 270 (Dhammaṭṭhavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 28 May), whose Dhammapada was N. Gerasimov's Russian (1898; Jubilee vol. 40), not found online, recast for the Circle and printed in italics throughout. The verse says a man is not noble (ariya) because he harms living beings; by not harming any living being he is called noble (Müller: 'A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya'). In 1903 the noble man is «властитель» and «избранный» (lord, elect). The Circle makes it a comparison with the animals: «Не потому человек выше других животных, что он может бессердечно мучить их, но потому, что он жалеет их» (man is higher than the other animals not because he can torment them heartlessly but because he pities them). 'All living creatures' (sabbapāṇānaṁ) become 'the other animals', the title of noble or elect drops out, and «бессердечно» (heartlessly), already in 1903, is not in the Pali or Müller.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
5. Не позволяй своим детям убивать насекомых: с этого начинается человекоубийство.
5. Do not let your children kill insects: this is where the murder of men begins.
From Dictionnaire universel de la langue française · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe saying is known only from Boiste’s French dictionary, which signs it Pythagoras; no ancient source was found, and the trace holds no original to show beside it.
What Tolstoy read · P.-C.-V. Boiste, Dictionnaire universel de la langue française, ed. C. Nodier and L. BarréPunis avec sévérité ton enfant coupable du meurtre d'un insecte; c'est par là que commença l'homicide. [Pythagore.]
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), s.v. "Insecte".
Found in Boiste's dictionary, the first example under "Insecte", signed "[Pythagore.]": "Punish severely your child guilty of the murder of an insect; it is there that homicide began." Tolstoy changes the punishment into prevention, «Не позволяй своим детям убивать насекомых» (do not let your children kill insects) for "Punis avec sévérité ton enfant coupable du meurtre d'un insecte", and the past into the present, «с этого начинается человекоубийство» (this is where the killing of men begins) for "c'est par là que commença l'homicide" (that is how homicide began). No ancient source was found. The ancient lives of Pythagoras report that he forbade killing animals (Diogenes Laertius VIII.13); the saying about a child and an insect is not in Moralistes anciens (1841), Williams's Ethics of Diet (1883), Southgate, or Conway, and web searches in Russian and English did not find it elsewhere. The day's other entries are on mercy to animals too (Schopenhauer, Muhammad, Manu, the Dhammapada).
Те радости, которые дает человеку чувство жалости и сострадания к животным, окупают ему во много раз те удовольствия, которых он лишится отказом от охоты и употребления мяса.
The joys that a feeling of pity and compassion for animals gives us repay us many times over for the pleasures we will lose by giving up hunting and the eating of meat.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/6