Resurrection Tolstoy Quotes

Every man and every living creature has a sacred right to the gladness of springtime.

One of the commonest and most generally accepted delusions is that every man can be qualified in some particular way -- said to be kind, wicked, stupid, energetic, apathetic, and so on. People are not like that. We may say of a man that he is more often kind than cruel, more often wise than stupid, more often energetic than apathetic or vice versa; but it could never be true to say of one man that he is kind or wise, and of another that he is wicked or stupid. Yet we are always classifying mankind in this way. And it is wrong. Human beings are like rivers; the water is one and the same in all of them but every river is narrow in some places, flows swifter in others; here it is broad, there still, or clear, or cold, or muddy or warm. It is the same with men. Every man bears within him the germs of every human quality, and now manifests one, now another, and frequently is quite unlike himself, while still remaining the same man.

The whole trouble lies in that people think that there are conditions excluding the necessity of love in their intercourse with man, but such conditions do not exist. Things may be treated without love; one may chop wood, make bricks, forge iron without love, but one can no more deal with people without love than one can handle bees without care.

There are many faiths, but the spirit is one — in me, and in you, and in him. So that if everyone believes himself, all will be united; everyone be himself and all will be as one.

It was clear that everything considered important and good was insignificant and repulsive, and that all this glamour and luxury hid the old well-known crimes, which not only remained unpunished but were adorned with all the splendor men can devise.

All were happy -- plants, birds, insects and children. But grown-up people -- adult men and women -- never left off cheating and tormenting themselves and one another. It was not this spring morning which they considered sacred and important, not the beauty of God's world, given to all creatures to enjoy -- a beauty which inclines the heart to peace, to harmony and to love.

All these institutions [prisons] seemed purposely invented for the production of depravity and vice, condensed to such a degree that no other conditions could produce it, and for the spreading of this condensed depravity and vice broadcast among the whole population.

Though men in their hundreds of thousands had tried their hardest to disfigure that little corner of the earth where they had crowded themselves together, paving the ground with stones so that nothing could grow, weeding out every blade of vegetation, filling the air with the fumes of coal and gas, cutting down trees and driving away every beast and every bird -- spring, however, was still spring, even in the town. The sun shone warm, the grass, wherever it had not been scraped away, revived and showed green not only on the narrow strips of lawn on the boulevards but between the paving-stones as well, and the birches, the poplars and the wild cherry-trees were unfolding their sticky, fragrant leaves, and the swelling buds were bursting on the lime trees; the jackdaws, the sparrows and the pigeons were cheerfully getting their nests ready for the spring, and the flies, warmed by the sunshine, buzzed gaily along the walls. All were happy -- plants, birds, insects and children. But grown-up people -- adult men and women -- never left off cheating and tormenting themselves and one another. It was not this spring morning which they considered sacred and important, not the beauty of God's world, given to all creatures to enjoy -- a beauty which inclines the heart to peace, to harmony and to love. No, what they considered sacred and important were their own devices for wielding power over each other.

there is a kind of business, called Government service, which allows men to treat other men as things without having human brotherly relations with them; and that they should be so linked together by this Government service that the responsibility for the results of their deeds should not fall on any one of them individually.

Prevention is better than cure,

One may deal with things without love...but you cannot deal with men without it...It cannot be otherwise, because natural love is the fundamental law of human life.

فالناس يشبهون الأنهر يجري الماء فيها جميعاً , غير أن أحدها يكون مستقيماً في مكان ما ومتعرجاً في آخر , واسعاً وضيقاً . صافي الماء وعكره , فاتراً وبارداً وهكذا شأن البشر , فهم يحملون في داخلهم بذور الفضائل والرذائل , فطوراً تتغلب هذه و طوراً تتغلب تلك

إن الحياة العسكرية في حد ذاتها مفسدة للرجال، إذ تجعلهم في حالة بطالة تكاد تكون مستمرة أو عل الأقل في حالة انقطاع عن كل عمل مفيد ومعقول وفي حينا ترفع عن كواهلهم سائر الواجبات الانسانية، فإنها تضفي عليهم شرفا زائفا هو شرف الفرقة التي ينتمون إليها وشرف الراية وتمنحهم سلطانا مطلقا على الكثير من الناس في حين تفرض عليهم خضوع العبيد غير المجدي وغير المشرف. ليو تولستوي - رواية البعث

Military life in general depraves men. It places them in conditions of complete idleness, that is, absence of all rational and useful work; frees them from their common human duties, which it replaces by merely conventional duties to the honor of the regiment, the uniform, the flag; and while giving them on the one hand absolute power over other men, also puts them into conditions of servile obedience to those of higher ranks than themselves.

It is usually imagined that a thief, a murderer, a spy, a prostitute, acknowledging his profession as evil, is ashamed of it. But the contrary is true. People whom fate and their sin-mistakes have placed in a certain position, however false that position may be, form a view of life in general which makes their position seem good and admissible. In order to keep up their view of life, these people instinctively keep to the circle of those people who share their views of life and their own place in it. This surprises us, where the persons concerned are thieves, bragging about their dexterity, prostitutes vaunting their depravity, or murderers boasting of their cruelty. This surprises us only because the circle, the atmosphere in which these people live, is limited, and we are outside it. But can we not observe the same phenomenon which the rich boast of their wealth, i.e., robbery; the commanders in the army pride themselves on their victories, i.e., murder; and those in high places vaunt their power, i.e., violence? We do not see the perversion in the views of life held by these people, only because the circle formed by them is more extensive, and we ourselves are moving inside of it.

Odurna je životinjska priroda zvjeri u čovjeku, ali kad je ona u čistom obliku, onda je ti s visine svog duševnog života vidiš i prezireš, pa ili pao, ili se održao - ti ostaješ ono što si bio; ali kad se ta ista životinja krije pod tobože estetskim, poetskim ovojem i iziskuje da joj se pokloniš, onda sam nestaješ u njoj i, obožavajući životinju, ne razlikuješ više dobro od zla. Onda je to užasno.

Nekhludoff laughed as he compared himself to the ass in the fable who, while deciding which of the two bales of hay before him he should have his meal from, starved himself.

During that summer Nekhludoff experienced that exaltation which youth comes to know not by the teaching of others, but when it naturally begins to recognize the beauty and importance of life, and man's serious place in it; when it sees the possibility of infinite perfection of which the world is capable, and devotes itself to that endeavor, not only with the hope, but with a full conviction of reaching that perfection which it imagines possible.

Ma koliko nastojali ljudi, kad ih se nekoliko stotina tisuća skupi na jednom, nevelikom mjestu, da iznakaze tu zemlju na kojoj se stišću; ma kako sabijali kamenje u zemlju da ne bi ništa raslo na njoj; ma kako plijevili svaku travku što probije; ma kako dimili kamenim ugljenom i petrolejem; ma kako obrezivali drveće i ma kako istjerivali sve životinje i ptice – proljeće je bilo proljeće čak i u gradu.

He had committed no evil action, but, what was far worse than an evil action, he had entertained evil thoughts, whence evil actions proceed. An evil action may not be repeated, and can be repented of; but evil thoughts generate all evil actions. An evil action only smooths the path for other evil acts; evil thoughts uncontrollably drag one along that path.

insan sanki inadına yapar gibi gider, hep yaralı yerini çarpar, bunun tek nedeni ise çarptığını ancak yaralı yerini vurunca fark etmesidir.

Suppose a problem in psychology was set: What can be done to persuade the men of our time — Christians, humanitarians or, simply, kindhearted people — into committing the most abominable crimes with no feeling of guilt? There could be only one way: to do precisely what is being done now, namely, to make them governors, inspectors, officers, policemen, and so forth; which means, first, that they must be convinced of the existence of a kind of organization called ‘government service,’ allowing men to be treated like inanimate objects and banning thereby all human brotherly relations with them; and secondly, that the people entering this ‘government service’ must be so unified that the responsibility for their dealings with men would never fall on any one of them individually.

Then he had looked on his spirit as his I; now, it was his healthy strong animal I that he looked upon as himself. And all this terrible change has come about because he had ceased to believe himself and had taken to believing others. This he had done because it was too difficult to live believing one's self: believing one's self, one had to decide every question, not in favour of one's animal I, which was always seeking for easy gratification, but in almost every case against it. Believing others, there was nothing to decide; everything had been decided already, and always in favor of the animal I and against the spiritual. Nor was this all. Believing in his own self, he was always exposing himself to the censure of those around him; believing others, he had their approval.

Ružan čin možeš da ne ponoviš i možeš da se pokaješ zbog njega, ali ružne misli rađaju isključivo ružne čini. Ružan čin samo utire put ružnim činima, a ružne misli nezadrživo vuku tim putem.

How can you possibly hope to reform her after the life she's been leading?' 'It's not her I'm wanting to reform - it's me,' he replied. 'Besides, it's taking me into a world where I can do some good.' 'I can't imagine you happy.' 'That's not the point.' 'Of course it isn't. But if she has a heart, she can't be happy either. She can't want you to do that.' 'No, she doesn't.' 'I see. But life...' 'What about life?' 'Life demands something different.' 'Life only wants us to do the right things,' said Nekhlyudov. -Resurrection

Imagine a problem in psychology: to find a way of getting people in our day and age - Christians, humanitarians, nice, kind people - to commit the most heinous crimes without feeling any guilt. There is only one solution - doing just what we do now: you make them governors, superintendents, officers or policemen, a process which, first of all, presupposes acceptance of something that goes by the name of government service and allows people to be treated like inanimate objects, precluding any humane or brotherly relationships, and, secondly, ensures that people working for this government service must be so interdependent that responsibility for any consequences of the way they treat people never devolves on any one of them individually.

The animalism of the brute nature in man is disgusting,” he thought, “but as long as it remains in its naked form we observe it from the height of our spiritual life and despise it; and—whether one has fallen or resisted—one remains what one was before. But when that same animalism hides under a cloak of poetry and æsthetic feeling and demands our worship—then we are swallowed up by it completely and worship animalism, no longer distinguishing good from evil. Then it is awful!

Ali ljudi – veliki, odrasli ljudi – nisu prestajali da varaju i muče sami sebe i jedan drugoga. Ljudi su držali da nije sveto i važno to proljetno jutro, ni ta krasota svijeta božjega stvorena za dobro svim bićima – krasota koja pozivlje za mir, slogu i ljubav – nego je sveto i važno ono što su izmislili oni sami da bi vladali jedan nad drugim

Men are like rivers: the water is the same in each, and alike in all; but every river is narrow here, is more rapid there, here slower, there broader, now clear, now cold, now dull, now warm. It is the same with men. Every man carries in himself the germs of every human quality

If you feel no love for people - don't get up from your chair.' Nekhlyudov was thinking of himself. 'Stay involved with yourself, and things, anything you like, but don't get involved with people. Just as you can eat healthily and profitably only when you are hungry, so you can have profitable and healthy dealings with people only when you have love for them. But if you let yourself deal with people without any love for them, as you did with your brother-in-law yesterday, there are no limits to the cruelty and brutality you can inflict on others - as I have seen today - and no limits to the suffering you can bring on yourself, as I can see from the whole of my life.

The animalism of the brute nature in man is disgusting', he thought, 'but as long as it remains in its naked form we observe it from the height of our spiritual life and despise it; and - whether one has fallen or resisted - one remains what one was before. But when that same animalism hides under a cloak of poetry and aesthetic feeling and demands our worship - then we are swallowed up by it completely and worship animalism, no longer distinguishing good from evil. Then it is awful!

...Nekhlúdoff clearly saw that all these people were arrested, locked up, exiled, not really because they transgressed against justice or behaved unlawfully, but only because they were an obstacle hindering the officials and the rich from enjoying the property they had taken away from the people.

اذا قرات روايات واقاصيص شديدة الاغراق في الانفلات او ذهبت الى المسرح الفرنسي وعدت وتحدثت عما شاهدته فانك ستلاقي التشجيع والاطراء وعندما تتحدث عن الحقيقة والفقر والثراء ومشكلات المزراعين لوجد سامعوك كلامك سخيفا وشاذا

The prison inspector and the warders, though they had never understood or gone into the meaning of these dogmas and of all that went on in church, believed that they must believe, because the higher authorities and the Tsar himself believed in it. Besides, though faintly (and themselves unable to explain why), they felt that this faith defended their cruel occupations. If this faith did not exist it would have been more difficult, perhaps impossible, for them to use all their powers to torment people, as they were now doing, with a quiet conscience. The inspector was such a kind-hearted man that he could not have lived as he was now living unsupported by his faith.

To understand it, to understand the whole of the Master's will is not in my power. But to do His will, that is written down in my conscience, is in my power; that I know for certain. And when I am fulfilling it I have sureness and peace.

How can you possibly hope to reform her after the life she's been leading?' 'It's not her I'm wanting to reform - it's me,' he replied. 'Besides, it's taking me into a world where I can do some good.' 'I can't imagine you happy.' 'That's not the point.' 'Of course it isn't. But if she has a heart, she can't be happy either. She can't want you to do that.' 'No, she doesn't.' 'I see. But life...' 'What about life?' 'Life demands something different.' 'Life only wants us to do the right things,' said Nekhlyudov.

They were dealt with as in war, and they naturally employed the means that were used against them.

It all lies in the fact that men think there are circumstances in which one may deal with human beings without love; and there are no such circumstances.

The merchant, diffusing a smell of brandy around him, and restraining loud hiccups, approvingly nodded his head at every sentence.

In the love between a man and a woman there always comes a moment when this love has reached its zenith—a moment when it is unconscious, unreasoning, and with nothing sensual about it.

Everything seemed so clear to him now that he could not stop wondering how it was that everybody did not see it, and that he himself had for such a long while not seen what was so clearly evident. The people were dying out, and had got used to the dying-out process, and had formed habits of life adapted to this process...And so gradually had the people come to this condition that they did not realize the full horrors of it, and did not complain. Therefore, we consider their condition natural and as it should be. Now it seemed as clear as daylight that the chief cause of the people's great want was one that they themselves knew and always pointed out, i.e., that the land which alone could feed them had been taken from them by the landlords. And how evident it was that the children and the aged died because they had no milk, and they had no milk because there was no pasture land, and no land to grow corn or make hay on...The land so much needed by men was tilled by these people, who were on the verge of starvation, so that the corn might be sold abroad and the owners of the land might buy themselves hats and canes, and carriages and bronzes, etc.

Jedna od najobičnijih i najraširenijih praznovjerica je ta da svaki čovjek ima jedino svoja određena svojstva, da je čovjek dobar, zao, glup, energičan, apatičan itd. Ljudi nisu takvi. Možemo kazati o čovjeku da je češće dobar nego zao, češće pametan nego glup, češće energičan nego apatičan, i obratno; ali će biti neistina ako reknemo o kojem čovjeku da je dobar ili pametan, a o drugom da je zao ili glup. A mi uvijek tako dijelimo ljude. I to nije istina. Ljudi su kao rijeke: voda je u svima jednaka i svuda ista, ali svaka je rijeka sad uska, sad brza, sad široka, sad tiha, sad čista, sad hladna, sad mutna, sad topla. Tako i ljudi. Svaki čovjek nosi u sebi začetke svih ljudskih svojstava te ponekad ispoljava jedne, ponekad druge, i često nije nikako nalik na sebe, a ipak ostaje vazda onaj koji jest.

The position occupied by Toporóff, involving as it did an incongruity of purpose, could only be held by a dull man devoid of moral sensibility. Toporóff possessed both these negative qualities. The incongruity of the position he occupied was this: It was his duty to keep up and to defend, by external measures, not excluding violence, that Church which, by its own declaration, was established by God Himself and could not be shaken by the gates of hell nor by anything human. This divine and immutable God-established institution had to be sustained and defended by a human institution--the Holy Synod, managed by Toporóff and his officials. Toporóff did not see this contradiction, nor did he wish to see it, and he was therefore much concerned lest some Romish priest, some pastor, or some sectarian should destroy that Church which the gates of hell could not conquer.

The General belonged to the learned type of military men who believed that liberal and humane views can be reconciled with their profession. But being by nature a kind and intelligent man, he soon felt the impossibility of such a reconciliation.

Он не раз в продолжение этих трех месяцев спрашивал себя: "Я ли сумасшедший, что вижу то, чего другие не видят, или сумасшедшие те, которые производят то, что я вижу?" Но люди (и их было так много) производили то, что его так удивляло и ужасало, с такой спокойной уверенностью в том, что это не только так надо, но что то, что они делают, очень важное и полезное дело, -- что трудно было признать всех этих людей сумасшедшими; себя же сумасшедшим он не мог признать, потому что сознавал ясность своей мысли. И потому постоянно находился в недоумении.

How many there are of them; how very many and how well fed they all look! And what clean shirts and hands they all have, and how well all their boots are polished! Who does it for them? How comfortable they all are, as compared not only with the prisoners, but even with the peasants!

The loathing which Nekhludoff felt increased with the reading of the description. Katiousha's life, the sanies running from the nostrils, the eyes that came out of their sockets, and his conduct toward her—all seemed to him to belong to the same order, and he was surrounded and swallowed up by these things.

Toporóff, like all those who are quite destitute of the fundamental religious feeling that recognizes the equality and brotherhood of men, was fully convinced that the common people were creatures entirely different from himself, and that the people needed what he could very well do without, for at the bottom of his heart he believed in nothing, and found such a state very convenient and pleasant.

Svećenik je mirne savjesti radio sve ono što je radio, jer je od djetinjstva bio odgojen u tom da je ovo jedina prava vjera u koju su vjerovali svi sveti ljudi koji su nekad živjeli, a sada vjeruju duhovne i svjetovne starješine. Nije on vjerovao u to da je od kruha postalo tijelo, da je duši na korist kad on izgovara mnogo riječi ili da je zaista pojeo komadićak boga – u to se ne može vjerovati – nego je vjerovao u to da treba vjerovati u tu vjeru. A glavno, u toj ga je vjeri učvršćivalo što je za vršenje službe u toj vjeri dobivao već osamnaest godina dohotke od kojih je izdržavao svoju obitelj, sina u gimnaziji, kćer u nižoj duhovnoj gimnaziji. Tako je isto vjerovao i pojac, i još tvrđe, jer je sasvim zaboravio suštinu dogmi te vjere, a samo je znao da za toplu vodu, za pomen, za časove, za običnu molitvu i za molitvu s akafistom, za sve ima određena cijena koju pravi kršćani drage volje plaćaju i zato je izvikivao svoje “pomilos, pomilos“ i pjevao i čitao što je određeno s takvim mirnim uvjerenjem kako je potrebno onda kad ljudi prodaju drva, brašno, krumpir. A upravitelj tamnice i nadglednici – ako i nisu nikad znali ni pronicali u ono o čemu se sastoje dogme te vere i što je značilo sve ono što se izvršavalo u crkvi – vjerovali su da svakako treba vjerovati u tu vjeru, je viša vlast i sam car vjeruju u nju. Osim toga su, doduše mutno (nikako ne bi znali razjasniti kako to biva), osjećali da ta vjera opravdava njihovu okrutnu službu.

Знать, что где-то далеко одни люди мучают других, подвергая их всякого рода развращению, бесчеловечным унижениям и страданиям, или в продолжение трех месяцев видеть беспрестанно это развращение и мучительство одних людей другими - это совсем другое. И Нехлюдов испытывал это. Он не раз в продолжение этих трех месяцев спрашивал себя: "Я ли сумасшедший, что вижу то, чего другие не видят, или сумасшедшие те, которые производят то, что я вижу?" Но люди (и их было так много) производили то, что его так удивляло и ужасало, с такой спокойной уверенностью в том, что это не только так надо, но что то, что они делают, очень важное и полезное дело, - что трудно было признать всех этих людей сумасшедшими; себя же сумасшедшим он не мог признать, потому что сознавал ясность своей мысли. И потому постоянно находился в недоумении.

One of the most widespread superstitions is that every man has his own special, definite qualities; that a man is kind, cruel, wise, stupid, energetic, apathetic, etc. Men are not like that. We may say of a man that he is more often kind than cruel, oftener wise than stupid, oftener energetic than apathetic, or the reverse; but it would be false to say of one man that he is kind and wise, of another that he is wicked and foolish. And yet we always classify mankind in this way. And this is untrue. Men are like rivers: the water is the same in each, and alike in all; but every river is narrow here, is more rapid there, here slower, there broader, now clear, now cold, now dull, now warm. It is the same with men. Every man carries in himself the germs of every human quality, and sometimes one manifests itself, sometimes another, and the man often becomes unlike himself, while still remaining the same man, In some people these changes are very rapid, and Nekhludoff was such a man.

„Sve je to nastalo otud“ – mislio je Nehljudov – „što svi ti ljudi – gubernatori, nadzornici, policijski pristavi, redari – misle da na svijetu ima takvih položaja na kojima nije neophodno ljudski se odnositi prema ljudima. Ta svi ti ljudi – i Maslenikov, i nadzornik, i oficiri pratioci – svi oni, da nisu gubernatori, nadzornici, oficiri, dvadeset bi puta razmislili smiju li se otpravljati ljudi po takvoj žegi i u tolikoj gomili, dvadeset bi puta zastali, a kad opaze da čovjek slabi, nestaje mu daha, izveli bi ga iz gomile, odveli u sjenu, dali mu vode, pustili da se odmori, a kad bi se dogodila nesreća, iskazali bi žaljenje. Oni to nisu učinili, čak su i druge priječili da to učine jedino zato što nisu pred sobom gledali ljude i svoje obveze prema njima, nego službu i njene zahtjeve koji su im bili značajniji nego zahtjevi ljudskih odnosa. „U tome je sve“ – mislio je Nehljudov- „Ako se može ustvrditi da bi išta bilo važnije nego osjećaj čovjekoljublja, makar i na jedan sat, i makar u jednom jedinom , izuzetnom slučaju, onda nema zločina koji se ne bi smio izvršiti nad ljudima bez osjećaja krivice.

In addition to bearing him thirteen children, Soya was privileged to copy the 1,225-page War and Peace by hand eight times while Tolstoy was editing it, because Tolstoy needed clean drafts to send along to the publisher. She also helped him work on the less famous but equally essential book Resurrection about the many women he cheated on with her. In the final weeks of his life, the increasingly radical Tolstoy left his wife without telling her, refused to see her when she tracked him down, and then died ij a train station. But at least Soya was comforted by the fact Tolstoy also made sure that they never had any money. At this point he had already freed his serfs, renounced his title, and given away most of his wealth to the poor. Instead of his wife and kids, he left the entirety of his estate and future royalties to the fringe Doukhobor spiritual movement. Tolstoy was selected for the first Nobel Prize in Literature in 1901, but he turned it down because he knew the prize money would complicate things in his life, What could a man with a wife and about a dozen children possibly need money for?

Более же всего "не то" было его отношение к религии. Как и все люди его круга и времени, он без малейшего усилия разорвал своим умственным ростом те путы религиозных суеверий, в которых он был воспитан, и сам не знал, когда именно он освободился. Как человек серьезный и честный, он не скрывал этой своей свободы от суеверий официальной религии во время первой молодости, студенчества и сближения с Нехлюдовым. Но с годами и с повышениями его по службе и в особенности с реакцией консерватизма, наступившей в это время в обществе, эта духовная свобода стала мешать ему. Не говоря о домашних отношениях, в особенности при смерти его отца, панихидах по нем, и о том, что мать его желала, чтобы он говел, и что это отчасти требовалось общественным мнением, - по службе приходилось беспрестанно присутствовать на молебнах, освящениях, благодарственных и тому подобных службах: редкий день проходил, чтобы не было какого-нибудь отношения к внешним формам религии, избежать которых нельзя было. Надо было, присутствуя при этих службах, одно из двух: или притворяться (чего он с своим правдивым характером никогда не мог), что он верит в то, во что не верит, или, признав все эти внешние формы ложью, устроить свою жизнь так, чтобы не быть в необходимости участвовать в том, что он считает ложью. Но для того, чтобы сделать это кажущееся столь неважным дело, надо было очень много: надо было, кроме того, что стать в постоянную борьбу со всеми близкими людьми, надо было еще изменить все свое положение, бросить службу и пожертвовать всей той пользой людям, которую он думал, что приносит на этой службе уже теперь и надеялся еще больше приносить в будущем. И для того, чтобы сделать это, надо было быть твердо уверенным в своей правоте. Он и был твердо уверен в своей правоте, как не может не быть уверен в правоте здравого смысла всякий образованный человек нашего времени, который знает немного историю, знает происхождение религии вообще и о происхождении и распадении церковно-христианской религии. Он не мог не знать, что он был прав, не признавая истинности церковного учения. Но под давлением жизненных условий он, правдивый человек, допустил маленькую ложь, состоящую в том, что сказал себе, что для того, чтобы утверждать то, что неразумное - неразумно, надо прежде изучить это неразумное. Это была маленькая ложь, но она-то завела его в ту большую ложь, в которой он завяз теперь. Поставив себе вопрос о том, справедливо ли то православие, в котором он рожден и воспитан, которое требуется от него всеми окружающими, без признания которого он не может продолжать свою полезную для людей деятельность, - он уже предрешал его. И потому для уяснения этого вопроса он взял не Вольтера, Шопенгауера, Спенсера, Конта, а философские книги Гегеля и религиозные сочинения Vinet, Хомякова и, естественно, нашел в них то самое, что ему было нужно: подобие успокоения и оправдания того религиозного учения, в котором он был воспитан и которое разум его давно уже не допускал, но без которого вся жизнь переполнялась неприятностями, а при признании которого все эти неприятности сразу устранялись. И он усвоил себе все те обычные софизмы о том, что отдельный разум человека не может познать истины, что истина открывается только совокупности людей, что единственное средство познания ее есть откровение, что откровение хранится церковью и т. п.; и с тех пор уже мог спокойно, без сознания совершаемой лжи, присутствовать при молебнах, панихидах, обеднях, мог говеть и креститься на образа и мог продолжать служебную деятельность, дававшую ему сознание приносимой пользы и утешение в нерадостной семейной жизни. Он думал, что он верит, но между тем больше, чем в чем-либо другом, он всем существом сознавал, что эта вера его была что-то совсем "не то".

Admiramo-nos de ver ladrões jactando-se da sua habilidade, prostitutas da sua corrupção e assassinos da sua insensibilidade. Se, porém, nos admiramos, é porque estas espécies de indivíduos são restritas, e porque se movem em círculos e em atmosferas que não têm contacto com os nossos. Já não nos surpreende, por exemplo, ver homens ricos orgulharem-se da sua riqueza; — isto é, de roubo ou de usurpação — ou ainda ver os poderosos orgulharem-se do seu poder, o que significa violência e crueldade. Não notamos a maneira como a concepção natural da vida é desvirtuada por esta gente, assim como o é a primitiva significação de bem e de mal, e não só o não notamos, como não nos admiramos. E isto unicamente porque o número daqueles que partilham essa perversa concepção é grande, e porque nos achamos compreendidos nesse número.

Apesar de algumas centenas de milhares de seres humanos, amontoados num pequeno espaço, se esforçarem por mutilar a terra sobre a qual viviam; apesar de esmagarem o solo com pedras, afim que nada nele pudesse germinar; apesar de até destruírem o mais pequeno sinal de vegetação, arrancando a erva e derrubando as árvores; apesar de expulsarem as aves e os animais; apesar de encherem a atmosfera com o fumo do petróleo e do carvão: a primavera, mesmo na cidade, era ainda e sempre a primavera.

Have come through a very painful and very joyful experience. Heard she behaved badly in the hospital. Found this terribly hard to bear. Unimaginably hard. I turned on her with hatred and disgust, until I suddenly remembered how often I myself have been (and still am, though only in thought) guilty of the very thing I was hating her for - and immediately I was filled with a mixture of self-loathing and pity for her, and this made me feel good again. If only we were always quick enough to see the beam in our own eye, how much kinder we would be!

Bu korkunç değişikliğin tek nedeni, kendine inanmayı bırakıp başkalarına inanmaya başlamasıydı. Kendine inanmaktan vazgeçmiş, başkalarına inanmaya başlamıştı, çünkü kendine inanarak yaşamak çok zordu: Kendine inandığında sorunlarını kolay sevinçler arayan hayvansal “ben”in yararına değil, neredeyse her zaman bu hayvansal “ben”e karşı koyarak çözümlemesi gerekiyordu; oysa başkalarına inandığında ortada çözümlenecek bir sorun olmuyordu. Her şey zaten çoktan çözümlenmişti, hem de ruhsal “ben”e karşı, hayvansal “ben”in yararına çözümlenmişti. Ayrıca kendine inandığı sürece hep insanlar tarafından ayıplanmışken, başkalarına inandığında çevresindeki insanların övgüsünü kazanıyordu.

Papaz, yaptığı her şeyi gönül rahatlığıyla yapıyordu, çünkü çocukluğundan beri bunun, eskiden yaşamış olan kutsal insanların inandıkları, şimdi de din adamlarının ve sivil yöneticilerin inanmakta oldukları biricik gerçek din olduğu öğretilmişti kendisine. Onun inandığı şey, ekmekten bir beden oluşması, bir yığın söz söylemenin insan ruhu için yararlı olması ya da gerçekten Tanrı’nın bir parçasını yemiş olması değildi. Bunlara inanmak olanaksızdı. O, bu dine inanmak gerektiğine inanıyordu.

— В этом-то и ошибка, что мы привыкли думать, что прокуратура, судейские вообще — это какие-то новые либеральные люди. Они и были когда-то такими, но теперь это совершенно другое. Это чиновники, озабоченные только двадцатым числом. Он получает жалованье, ему нужно побольше, и этим и ограничиваются все его принципы. Он кого хотите будет обвинять, судить, приговаривать.

All this comes,” Nekhludoff thought, “from the fact that all these people, governors, inspectors, police officers, and men, consider that there are circumstances in which human relations are not necessary between human beings. All these men, Maslennikoff, and the inspector, and the convoy officer, if they were not governor, inspector, officer, would have considered twenty times before sending people in such heat in such a mass—would have stopped twenty times on the way, and, seeing that a man was growing weak, gasping for breath, would have led him into the shade, would have given him water and let him rest, and if an accident had still occurred they would have expressed pity. But they not only did not do it, but hindered others from doing it, because they considered not men and their duty towards them but only the office they themselves filled, and held what that office demanded of them to be above human relations. That’s what it is,” Nekhludoff went on in his thoughts. “If one acknowledges but for a single hour that anything can be more important than love for one’s fellowmen, even in some one exceptional case, any crime can be committed without a feeling of guilt.

Military service always corrupts a man, placing him in conditions of complete idleness, that is, absence of all intelligent and useful work, and liberating him from the common obligations of humanity, for which it substitutes conventional considerations like the honour of the regiment, the uniform and the flag, and, on the one hand, investing him with unlimited power over other men, and, on the other, demanding slavish subjection to superior officers.

Este afirmaba que los pecados de los hombres son enormes y que el castigo seria muy duro y la existencia muy miserable en la espera de aquel castigo

And is that all there is to it?’ Nekhlyudov cried as he read these words. And the inner voice of his whole being said, ‘Yes, that’s all there is to it.’ And then something happened to Nekhlyudov, the kind of thing that often occurs with people living a spiritual life. What happened was that an idea that at first had seemed weird paradoxical, maybe even ridiculous, after being confirmed time after time by the process of living, suddenly presented itself as a simple, incontrovertible truth. In this way it became clear to him that the only sure way of salvation from the terrible evil whereby so many were made to suffer was for people to acknowledge that they are guilty before God and therefore disqualified from punishing or correcting other people. He now saw clearly that the terrible evil he had witnessed in the prisons and at the halting-stations, and the smug complacency of those who were committing it, all stemmed from one thing: people were trying to do something that was impossible – to correct evil while being evil. Sinful people tried to correct sinful people and thought this could be achieved mechanically. The only result was that people needing and wanting money have a profession out of the imaginary punishment and correction of others, and they have become corrupt themselves even as they have gone on ceaselessly corrupting their victims. Now he could clearly see the origin of all the horrors he had witnessed, and what had to be done to eliminate them. The answer he had been unable to discover was the one given by Christ to Peter: always forgive, forgive everyone an infinite number of times, because there are no guiltless people who might be qualified to punish or correct. ‘No, it can’t be as simple as that,‘ Nekhlyudov said to himself, yet he could see beyond doubt that, however outlandish this had seemed to him at first, because he was so used to the opposite, it was the one sure way to solve the problem, both in theory and emphatically in practice. The age-old objection that evil-doers had to be dealt with – we can’t let them go unpunished, can we? – no longer bothered him. As an objection it might have been valid if there was any proof that punishment reduces crime and reforms criminals; but when the proof is entirely in the opposite direction, and it is clear that it is not within our power for some men to punish others, the only natural and reasonable thing is to stop doing what is not only useless but pernicious, as well as callous and immoral. ‘For centuries you have been executing people classed by you as criminals. Have they been eliminated? They have not, their numbers have only increased, added to by criminals corrupted by punishment and by other criminals – the judges, prosecutors, magistrates and gaolers who sit in judgement and dole out punishment.’ Nekhlyudov could now see that society and good order in general exist not because of the legalized criminals who judge and punish others, but because, despite all the forces of corruption, people do in fact pity and love one another. Hoping to find confirmation of this idea in the Bible, Nekhlyudov started reading from the beginning of St Matthew’s Gospel. After reading the Sermon on the Mount, which had always moved him, he discovered in it now for the first time not just abstract ideas of great beauty that imposed hyperbolical and impossible demands, but a series of simple, clear-cut, pragmatic commands, which, if followed (a distinct possibility), would establish a totally new order of human society, in which the violence that incensed Nekhlyudov would fall away of its own accord, and the greatest blessing for humanity, the kingdom of God on earth, would be achieved.

There were five of these commandments. The First Commandment (Matthew v, 21-6) was that man must not only refrain from killing, he must not become angry with his brother, must not consider anyone to be raca, of no consequence, and if he should quarrel he must first be reconciled before bringing a gift to God, that is before praying. The Second Commandment (Matthew v, 27-32) was that man must not only refrain from adultery, he must avoid lusting after womanly beauty, and one joined to a woman he never be unfaithful to her. The Third Commandment (Matthew v, 33-7) was that man must swear no oaths. The Fourth Commandment (Matthew v, 38-42) was that man must not only refrain from taking an eye for an eye, but must turn the other cheek when smitten on one, must forgive injuries and humbly bear them and never refuse people that which they desire of him. The Fifth Commandment (Matthew v, 43-8) was that man must not only refrain from hating his enemies, and waging war against them, but must love, help and serve them. Nekhlyudov fixed his gaze on the light coming from the burning lamp, and his heart stopped. Recalling all the ugliness of our lives, he started to imagine what this life could be like if only people were educated in the principles, and his soul was filled with the kind of rapture he had not known for a very long time. It was as if he had suddenly found peace and freedom after a long period of anguish and pain. He did not sleep that night, and, as so often happens with many, many people reading the Gospels for the first time, as he read he came to a full understanding of words he had heard read many times before without taking in what they said. All that was revealed to him in that book as vital, important and joyful he drank in like a sponge soaking up water. And all that he read seemed familiar, seemed to confirm and full acknowledge things he had known for a very long time without accepting or believing them. But now he accepted and believed. But more that that: as well as accepting and believing that by obeying these commandments people will attain the highest of all possible blessings, he now accepted and believed that obeying these commandments is all that a person has to do, the only thing makes sense in human life, and that any departure from this is a mistake leading to instant retribution. This emerged from the teaching as a whole but with particular strength and clarity from the parable of the vineyard. The workers in the vineyard had come to imagine that the garden where they had been sent to work for the master was their own property, and that everything in it had been put there for their benefit, and all they had to do was to enjoy life in the garden, forget all about the master and put to death anybody who reminded them of the master and their duty towards him. ‘This is just what we are doing,’ thought Nekhlyudov, ‘living in the absurd conviction that we are masters of our own lives, and that life is given to us purely for our enjoyment. Yet this is patently absurd. Surely, if we have been sent here it must be at someone’s behest and for a purpose. But we have decided that we live only for our gratification, and naturally life turns sour on us, as it turns sour on a worker who fails to follow his master’s will. And the will of the master is expressed in these commandments. People only have to obey these commandments and the kingdom of God will be established on earth, and the people will receive the highest of all possible blessings. ‘See ye first the kingdom of God, and his righteousness, and the all the rest shall be added on to you.’ And although we are seeking ‘all the rest’, we obviously cannot find it. ‘So this is what my life is all about. As one part comes to an end, another begins.

That night marked the beginning of the a totally new life for Nekhlyudov, not so much because he had embarked on new personal circumstances, but because everything that happened to him subsequently came with an entirely new and different meaning. How this new period of his life will end only the future will show.

The vibrating sounds of a big brass bell reached them from the town. Nekhludoff’s driver, who stood by his side, and the other men on the raft raised their caps and crossed themselves, all except a short, dishevelled old man, who stood close to the railway and whom Nekhludoff had not noticed before. He did not cross himself, but raised his head and looked at Nekhludoff. This old man wore a patched coat, cloth trousers and worn and patched shoes. He had a small wallet on his back, and a high fur cap with the fur much rubbed on his head. “Why don’t you pray, old chap?” asked Nekhludoff’s driver as he replaced and straightened his cap. “Are you unbaptized?” “Who’s one to pray to?” asked the old man quickly, in a determinately aggressive tone. “To whom? To God, of course,” said the driver sarcastically. “And you just show me where he is, that god.” There was something so serious and firm in the expression of the old man, that the driver felt that he had to do with a strong-minded man, and was a bit abashed. And trying not to show this, not to be silenced, and not to be put to shame before the crowd that was observing them, he answered quickly. “Where? In heaven, of course.” “And have you been up there?” “Whether I’ve been or not, every one knows that you must pray to God.” “No one has ever seen God at any time. The only begotten Son who is in the bosom of the Father he hath declared him,” said the old man in the same rapid manner, and with a severe frown on his brow. “It’s clear you are not a Christian, but a hole worshipper. You pray to a hole,” said the driver, shoving the handle of his whip into his girdle, pulling straight the harness on one of the horses. Some one laughed. “What is your faith, Dad?” asked a middle-aged man, who stood by his cart on the same side of the raft. “I have no kind of faith, because I believe no one--no one but myself,” said the old man as quickly and decidedly as before. “How can you believe yourself?” Nekhludoff asked, entering into a conversation with him. “You might make a mistake.” “Never in your life,” the old man said decidedly, with a toss of his head. “Then why are there different faiths?” Nekhludoff asked. “It’s just because men believe others and do not believe themselves that there are different faiths. I also believed others, and lost myself as in a swamp,--lost myself so that I had no hope of finding my way out. Old believers and new believers and Judaisers and Khlysty and Popovitzy, and Bespopovitzy and Avstriaks and Molokans and Skoptzy--every faith praises itself only, and so they all creep about like blind puppies. There are many faiths, but the spirit is one--in me and in you and in him. So that if every one believes himself all will be united. Every one be himself, and all will be as one.” The old man spoke loudly and often looked round, evidently wishing that as many as possible should hear him. “And have you long held this faith?” “I? A long time. This is the twenty-third year that they persecute me.” “Persecute you? How?” “As they persecuted Christ, so they persecute me. They seize me, and take me before the courts and before the priests, the Scribes and the Pharisees. Once they put me into a madhouse; but they can do nothing because I am free. They say, ‘What is your name?’ thinking I shall name myself. But I do not give myself a name. I have given up everything: I have no name, no place, no country, nor anything. I am just myself. ‘What is your name?’ ‘Man.’ ‘How old are you?’ I say, ‘I do not count my years and cannot count them, because I always was, I always shall be.’ ‘Who are your parents?’ ‘I have no parents except God and Mother Earth. God is my father.’ ‘And the Tsar? Do you recognise the Tsar?’ they say. I say, ‘Why not? He is his own Tsar, and I am my own Tsar.’ ‘Where’s the good of talking to him,’ they say, and I say, ‘I do not ask you to talk to me.’ And so they begin tormenting me.

Basta que pensemos, queridos hermanos y hermanas, en la vida que llevamos, basta que pensemos que continuamente despertamos la colera de Dios, y hacemos sufrir a su divino Hijo para que comprendamos que no podemos ser perdonados. Una ruina espantosa nos amenaza, sufrimientos eternos nos esperan. ¿Y como salvarnos?... ¿Cómo huir, hermanos, de este incendio terrible? ¡Ah! Ya arde la casa y no hay salida que nos dé paso!

Sin embargo, nos queda un medio de salvación: la sangre vertida por el Hijo Unigénito de Dios, que por nosotros sufrió tantos tormentos; pues bien, hermanos, demos gracias a Dios que nos envió a su Hijo sacrosanto. Su divina sangre...

But more than that: as well as accepting and believing that by obeying these commandments people will attain the highest of all possible blessing, he now accepted and believed that obeying these commandments is all that a person has to do, the only thing that makes sense in human life, and that any departure from this is a mistake leading to instant retribution. This emerged from the teaching as a whole but with particular strength and clarity from the parable of the vineyard. The workers in the vineyward had come to imagine that the garden where they had been sent to work for the master was their own property, and that everything in it had been put there for their benefit, and all they had to do was enjoy life in the garden, forget all about the master and put to death anybody who reminded them of the master and their duty towards him. ‘That is just what we are doing,’ thought Nekhlyudov, ‘living in the absurd conviction that we are masters of our own lives, and that life is given to us purely for our enjoyment. Yet this is patently absurd. Surely, if we have been sent here it must be at someone’s behest and for a purpose. But we have decided that we live only for our own gratification, and naturally life turns sour on us, as it turns sour on a worker who fails to follow his master’s will. And the will of the master is expressed in these commandments. People have only to obey these commandments and the kingdom of God will be established on earth, and the people will receive the highest of all possible blessings.’ ‘See ye first the kingdom of God, and his righteousness, and all the rest shall be added on to you.’ And although we are seeking ‘all the rest’, we obviously cannot find it. ‘So this is what my life is all about. As one part comes to an end, another begins.’ That night marked the beginning of a totally new life for Nekhlyudov, not so much because he had embarked on new personal circumstances, but because everything that happened to him subsequently came with an entirely new and different meaning. How this new period of his life will end only the future will show.

And is that all there is to it?’ Nekhlyudov cried out as he read these words. And the inner voice of his whole being said, ‘Yes, that’s all there is to it. ’ And then something happened to Nekhlyudov, the kind of thing that often occurs with people living a spiritual life. What happened was that an idea that at first seemed weird, paradoxical, maybe even ridiculous, after being confirmed time after time by the process of living, suddenly presented it as a simple, incontrovertible truth. In this way it became clear to him that the only sure way of salvation from the terrible evil whereby so many were made to suffer was for people to acknowledge that they are guilty before God and therefore disqualified from punishing or correcting other people. He now saw clearly that the terrible evil he had witnessed in prisons and the halting-stations, and the smug complacency of those who were committing it, all stemmed from one thing: people were trying to do something that is impossible – to correct evil while being evil. Sinful people tried to correct sinful people and thought this could be achieved mechanically. The only result was that people needing and wanting money have made a profession out of the imaginary punishment and correction of others, and they have become corrupt themselves even as they have gone on ceaselessly corrupting their victims. Now he could clearly see the origin of all the horrors he had witnessed, and what had to be done to eliminate them. The answer he had been unable to discover was the one given by Christ to Peter: always forgive, forgive everyone an infinite number of times, because there are no guiltless people who might be qualified to punish or correct. ‘No, it can’t be as simple as that,’ Nekhlyudov said to himself, yet he could see beyond doubt that, however outlandish this had seemed to him at first, because he was so used to the opposite, it was the one sure way to solve the problem, both in theory and emphatically in practice. The age-old objection that evil-doers had to be dealt with – we can’t just let them go unpunished can we? – no longer bothered him. As an objection it might have been valid if there was any proof that punishment reduces crime and reforms criminals; but when the proof is entirely in the opposite direction, and it is clear that it is not within our power for some men to punish others, the only natural and reasonable thing is to stop doing what is not only useless but pernicious, as well as callous and immoral. ‘For centuries you have been executing people classed by you as criminals. Have they been eliminated? They have not, their numbers have only increased, added to by criminals corrupted by punishment and by other criminals – the judges, prosecutors, magistrates and gaolers who sit in in judgement and dole out punishment.’ Nekhlyudov could now see that society and good order in general exist not because of the legalized criminals who judge and punish others, but because, despite all the forces of corruption, people do in fact pity and love one another. Hoping to find confirmation of this idea in the Bible, Nekhlyudov started reading from the beginning of St Matthew’s Gospel. After reading the Sermon on the Mount, which had always moved him, he discovered in it now for the first time not just abstract ideas of great beauty that imposed hyperbolical and impossible demands, but a series of simple, clear-cut, pragmatic commands, which, if followed, (a distinct possibility), would establish a totally new order of human society, in which the violence that incensed Nekhlyudov would fall away of its own accord, and the greatest blessing for humanity, the kingdom of God on earth, would be achieved. There were five of these commandments.

The First Commandment (Matthew V, 21-6) was that man must not only refrain from killing, he must not become angry with his brother, must not consider anyone to be raca, of no consequence, and if he should quarrel he must first be reconciled before bringing a gift to God, that is before praying. The Second Commandment (Matthew V, 27-32) was that man must not only refrain from adultery, he must avoid lusting after womanly beauty, and once joined to a woman he must never be unfaithful to her. The Third Commandment (Matthew V, 33-7) was that man must swear no oaths. The Fourth Commandment (Matthew V, 38-42) was that man must not only refrain taking an eye for an eye, but must turn the other cheek when smitten on one, must forgive injuries and humbly bear them and never refuse people that which they desire of him. The Fifth Commandment (Matthew V, 43-8) was that man must not only refrain from hating his enemies, and waging war against them, but must love, help and serve them. Nekhlyudov fixed his gaze on the light coming from the burning lamp, and his heart stopped. Recalling all the ugliness of our lives, he started to imagine what this life could be like if only people were educated in these principles, and his soul was filled with the kind of rapture he had not known for a very long time. It was as if he had suddenly found peace and freedom after a long period of anguish and pain. He did not sleep that night, and, as so often happens with many, many people reading the Gospels for the first time, as he read he came to a full understanding of words he had heard read many times before without taking in what they said. All that was revealed to him in that book as vital, important and joyful he drank in like a sponge soaking up water. And all that he read seemed familiar, seemed to confirm and fully acknowledge things he had known for a very long time without accepting or believing them. But now he accepted and believed.

Despite the best efforts of people congregating in hundreds of thousands on one small spot to disfigure the land they had squeezed on to, despite their clogging the land with stones to make sure nothing could grow, despite their elimination of every last grass shoot, despite the fumes from coal and oil, despite the lopping of trees and the driving out of animals and birds, spring was still spring, even in the city.

He now saw clearly that the terrible evil he had witnessed in the prisons and at the halting-stations, and the smug complacency of those who were commiting it, all stemmed from one thing: people were trying to do something that is impossible - to correct evil while being evil. Sinful people tried to correct sinful people and thought this could be achieved mechanically. The only result was that people needing and wanting money have made a profit out of the imaginary punishment and correction of others, and they have become corrupt themselves even as they have gone on ceaselessly corrupting their victims.

His self-assurance was so great that it either repelled people or made them submit to him.

- Estou dizendo ao senhor. Sempre digo aos senhores funcionários da magistratura - prosseguiu o advogado - que não consigo vê-los sem me sentir grato, porque se eu não estou na prisão, e o senhor também, e todos nós, é apenas graças à bondade deles. Levar cada um de nós à privação dos direitos particulares e a lugares não tão distantes é a coisa mais fácil do mundo.

Uma das superstições mais costumeiras e difundidas é a de que cada pessoa tem determinadas qualidades só suas, que existe a pessoa boa, a má, a inteligente, a tola, a enérgica, a apática etc, As pessoas não são assim. Podemos dizer sobre uma pessoa que ela é boa com mais frequência do que má, inteligente com mais frequência do que tola, enérgica com mais frequência do que apática, e o contrário; mas seria falso dizer sobre uma pessoa, que ela é boa ou inteligente, e sobre outra que é má e tola. Mas sempre dividimos as pessoas dessa maneira. E isso é errado. As pessoas são como rios: a água é a mesma para todos e é igual em toda parte, mas cada rio é ora estreito, ora rápido, ora largo, ora calmo, ora limpo, ora frio, ora turvo, ora morno. Assim também são as pessoas. Cada uma traz em si o germe de todas as qualidades das pessoas e às vezes manifesta uma, às vezes outras, e não raro acontece de a pessoa ficar de todo diferente de si mesma, enquanto continua a ser exatamente a mesma.

Stało się z nim to, co zawsze dzieje się z ludźmi, którzy zwracają się do wiedzy nie po to, żeby odgrywać w niej rolę: pisać, dyskutować, uczyć innych, lecz zwracają się do wiedzy z bezpośrednimi, prostymi życiowymi pytaniami; nauka odpowiadała mu na tysiące różnych bardzo trudnych i zawiłych pytań, tylko nie na te pytania, na które szukał odpowiedzi.

can think of three other books which are comparable avalanches: Tolstoy’s Resurrection, Victor Serge’s Years Without Pity and Andrei Platanov’s Chevengur. Such great books wait a long while before being finally admitted for what they are.

Нехлюдов испытывал то, что бывает с ушибленным местом. Кажется, что, как нарочно, ударяешься все больным местом, а кажется это только потому, что только удары по больному месту заметны.

So many memories of the past rise up when you try to resurrect in your imagination the features of a beloved being, that peering through those memories you see the features dimly, as if through tears - the tears of imagination.

Then he had looked on his spirit as the I; now it was his healthy strong animal I that he looked upon as himself. And all this terrible change had come about because he had ceased to believe himself and had taken to believing others. This he had done because it was too difficult to live believing one’s self; believing one’s self, one had to decide every question not in favour of one’s own animal life, which is always seeking for easy gratifications, but almost in every case against it. Believing others there was nothing to decide; everything had been decided already, and decided always in favour of the animal I and against the spiritual. Nor was this all. Believing in his own self he was always exposing himself to the censure of those around him; believing others he had their approval.

Simonson was one of those people, chiefly of a masculine type, whose actions follow the dictates of their reason and are determined by it. Novodvorov belonged, on the contrary, to the class of people of a feminine type, whose reason is directed partly towards the attainment of aims set by their feelings, partly to the justification of acts instigated by their feelings.

Военная служба вообще развращает людей, ставя поступающих в нее в условия совершенной праздности, то есть отсутствия разумного и полезного труда, и освобождая их от общих человеческих обязанностей, взамен которых выставляет только условную честь полка, мундира, знамени и, с одной стороны, безграничную власть над другими людьми, а с другой — рабскую покорность высшим себя начальникам.

Everybody lived for himself only, for his pleasure, and all the talk concerning God and righteousness was deception. And if sometimes doubts arose in her mind and she wondered why everything was so ill-arranged in the world that all hurt each other, and made each other suffer, she thought it best not to dwell on it, and if she felt melancholy she could smoke, or, better still, drink, and it would pass.

The animalism of the brute nature in man is disgusting," thought he, "but as long as it remains in its naked form we observe it from the height of our spiritual life and despise it; and—whether one has fallen or resisted—one remains what one was before. But when that same animalism hides under a cloak of poetry and aesthetic feeling and demands our worship—then we are swallowed up by it completely, and worship animalism, no longer distinguishing good from evil. Then it is awful.

under a government that imprisons any unjustly the true place for a just man is also a prison.

Every man carries in himself the germs of every human quality, and sometimes one manifests itself, sometimes another, and the man often becomes unlike himself, while still remaining the same man,

The sun shone warm, the air was balmy; everywhere, where it did not get scraped away, the grass revived and sprang up between the paving-stones as well as on the narrow strips of lawn on the boulevards. The birches, the poplars, and the wild cherry unfolded their gummy and fragrant leaves, the limes were expanding their opening buds; crows, sparrows, and pigeons, filled with the joy of spring, were getting their nests ready; the flies were buzzing along the walls, warmed by the sunshine. All were glad, the plants, the birds, the insects, and the children. But men, grown-up men and women, did not leave off cheating and tormenting themselves and each other.

Believing others there was nothing to decide; everything had been decided already, and decided always in favour of the animal I and against the spiritual

And none of those present, from the inspector down to Máslova, seemed conscious of the fact that this Jesus, whose name the priest repeated such a great number of times, and whom he praised with all these curious expressions, had forbidden the very things that were being done there; that He had prohibited not only this meaningless much-speaking and the blasphemous incantation over the bread and wine, but had also, in the clearest words, forbidden men to call other men their master, and to pray in temples; and had ordered that every one should pray in solitude, had forbidden to erect temples, saying that He had come to destroy them, and that one should worship, not in a temple, but in spirit and in truth; and, above all, that He had forbidden not only to judge, to imprison, to torment, to execute men, as was being done here, but had prohibited any kind of violence, saying that He had come to give freedom to the captives.

It is clear that he is not an exceptional evil-doer, but a most ordinary boy; every one sees it—and that he has become what he is simply because he got into circumstances that create such characters, and, therefore, to prevent such a boy from going wrong the circumstances that create these unfortunate beings must be done away with.

This he had done because it was too difficult to live believing one's self; believing one's self, one had to decide every question not in favour of one's own animal life, which is always seeking for easy gratifications, but almost in every case against it.

It was not this spring morning men thought sacred and worthy of consideration not the beauty of God's world, given for a joy to all creatures, this beauty which inclines the heart to peace, to harmony, and to love, but only their own devices for enslaving one another.

Nekhlúdoff, as in every man, there were two beings: one the spiritual, seeking only that kind of happiness for him self which should tend towards the happiness of all; the other, the animal man, seeking only his own happiness, and ready to sacrifice to it the happiness of the rest of the world.

Military life in general depraves men. It places them in conditions of complete idleness, i.e., absence of all useful work; frees them of their common human duties, which it replaces by merely conventional ones to the honour of the regiment, the uniform, the flag; and, while giving them on the one hand absolute power over other men, also puts them into conditions of servile obedience to those of higher rank than themselves.

If one acknowledges but for a single hour that anything can be more important than love for one's fellowmen, even in some one exceptional case, any crime can be committed without a feeling of guilt.

Am I mad because I see what others do not, or are they mad that do these things that I see?

One of the most widespread superstitions is that every man has his own special, definite qualities; that a man is kind, cruel, wise, stupid, energetic, apathetic, etc. Men are not like that. We may say of a man that he is more often kind than cruel, oftener wise than stupid, oftener energetic than apathetic, or the reverse; but it would be false to say of one man that he is kind and wise, of another that he is wicked and foolish. And

Men are like rivers: the water is the same in each, and alike in all; but every river is narrow here, is more rapid there, here slower, there broader, now clear, now cold, now dull, now warm.