The Gospel According to Spiritism

«Verily I tell you that the time has come in which all things must be reestablished according to their true meaning in order to dissipate the darkness, to confound the proud and to glorify the righteous» — la comunicación que el volumen imprime como prefacio anuncia un tiempo en que todo debe restablecerse según su verdadero sentido; va firmada SPIRIT OF TRUTH.

«The great voices of heaven resound like trumpets, and the choirs of angels have assembled together. Men and women, we invite you to the divine concert; may your hands take up the lyre; may your voices be as one, and like a sacred hymn expand and vibrate from one end of the universe to the other» — la misma comunicación llama a un concierto divino en que las voces se unan de un extremo al otro del universo; firma SPIRIT OF TRUTH.

«Men and women, brothers and sisters whom we love, we are here beside you» — el cierre de la comunicación del prefacio declara a los espíritus presentes al lado de quien lee; el tramo se corta en el cambio de plana y sigue en la 14, donde va la firma SPIRIT OF TRUTH.

«For humankind in particular, this code is a rule of conduct embracing all circumstances of private and public life, the principle for all social relations founded on strictest justice. It is, finally and above all, the infallible path to the happiness to come, a corner of the veil lifted regarding the future life. It is this part that is the sole object of this endeavor» — expone Kardec qué es para él el código moral del Evangelio: regla de conducta para toda circunstancia y principio de las relaciones sociales, y declara que esa parte es el único objeto de su trabajo.

«Everyone admires Gospel morality; everyone proclaims its sublimity and necessity, but many do so based trustingly on what they have heard said about it, or on the faith originating from a few maxims that have become proverbial; however, few know it in depth, and even fewer understand it and know how to deduce its consequences» — señala la distancia entre la admiración general por la moral evangélica y su conocimiento efectivo.

«The allegorical form and the intentional mysticism of the language make it something that most read to quiet their conscience and to fulfill a sense of duty, just as they read prayers without understanding them, that is, unfruitfully» — atribuye la dificultad de leer el Evangelio a su forma alegórica y a su misticismo deliberado, que lo vuelven lectura de trámite.

«The moral precepts scattered here and there throughout, mixed in with the throng of other narratives, go unnoticed, thus making it impossible to understand them as a whole, or rendering them the object of separate reading and meditation» — y añade la segunda causa que le adjudica: los preceptos morales quedan dispersos entre las narraciones y pasan inadvertidos.

«It is true that treatises have been written on Gospel morality, but adaptation to the modern literary style has robbed the moral precepts of their initial simplicity, which at the same time lends them their appeal and authenticity» — objeta a los tratados de moral evangélica que la adaptación al estilo literario moderno les quita la simplicidad inicial.

«In order to avert such incongruity, we have gathered together in this work the passages that may comprise a universal moral code per se, apart from sectarian distinction» — declara el criterio de composición del libro: reunir los pasajes que por sí solos forman un código moral universal, al margen de la distinción entre sectas.

«However, instead of holding to an impossible chronological order, which would have had no real advantage for such subject matter, the maxims have been methodically grouped and classified according to their nature so that they follow from one another as far as possible. The indication of the chapter and verse numbers permits reference to the common classification whenever deemed proper» — expone el orden que eligió: agrupar las máximas por su naturaleza en vez de por cronología, conservando la indicación de capítulo y versículo para poder remitir a la clasificación común.

«This was not to be only a material endeavor, which in and of itself would have been of only secondary usefulness; the essential objective was to put it within reach of everyone by explaining obscure passages and developing all their consequences with a view to applying them to the various situations of life» — fija el objetivo que se propone más allá de la compilación: explicar los pasajes oscuros y desarrollar sus consecuencias para aplicarlas a las situaciones de la vida.

«Many points of the Gospel, the Bible and the sacred authors in general are unintelligible, and many even seem absurd for lack of a key to comprehending their true meaning» — sostiene Kardec que muchos puntos del Evangelio, de la Biblia y de los autores sagrados resultan ininteligibles por falta de una clave para su verdadero sentido.

«On each topic, we certainly could have provided a larger number of communications obtained in a multitude of other cities and Spiritist centers besides those we cite; however, before anything else, we wished to avoid the monotony of needless repetitions and to limit our choice to those which, because of their depth and form, most specifically fell within the framework of this book, reserving for later publication those that could not find a place herein» — nota de autor, firmada *– Auth.*, que declara haber podido dar muchas más comunicaciones de otras ciudades y centros espíritas y haber limitado la elección para evitar repeticiones.

«As for the mediums, we have abstained from naming them; for the most part, they have not been acknowledged at their own request, and consequently, it would not be proper to make exceptions» — la misma nota de autor declara por qué el libro no nombra a los médiums de quienes provienen las comunicaciones: la mayoría pidió no ser reconocida.

«Moreover, the mediums’ names would not have added any value to the Spirits’ work; it would be only a satisfaction of vanity, which is of no interest to truly authentic mediums. They understand that because their role is purely passive, the value of the communications in no way enhances their personal merit, and that it would be puerile to flatter themselves for an intellectual endeavor to which they loaned only their mechanical concourse» — y la razón de fondo que Kardec añade en esa nota: el papel del médium es puramente pasivo y a la obra de los espíritus su nombre no le añadiría valor, solo le prestó su concurso mecánico.

«Thanks to the communications that have been permanently established between humans and the invisible world, the law of the Gospel – taught to all nations by the Spirits themselves – will no longer be a dead letter, for all persons will understand it and will be incessantly encouraged to put it into practice through the counsels of their spirit guides» — sostiene que las comunicaciones permanentes entre los humanos y el mundo invisible impiden que la ley del Evangelio quede en letra muerta, porque los guías espirituales la recuerdan sin cesar.

«The Spirits’ teachings are truly voices from heaven that have come to enlighten humans and invite them to practice the Gospel» — el estatuto que Kardec le asigna a las enseñanzas de los espíritus: voces del cielo venidas a iluminar e invitar a practicar el Evangelio.

«If the Spiritist Doctrine were a purely human concept, it would have as a guarantee only the enlightenment of the one who had conceived it» — abre la sección sobre la autoridad de la doctrina espírita con la condición que la haría frágil: si fuera concepción humana, su única garantía sería la lucidez de quien la concibió.

«If the Spirits who have revealed it had manifested to only one person, nothing would guarantee its origin, for it would be necessary to believe the word of whoever stated that he or she had received their teachings» — y el segundo supuesto que descarta: si los espíritus se hubieran manifestado a una sola persona, nada garantizaría el origen de la doctrina.

«God willed for the New Revelation to reach humankind through the quickest and most authentic way possible; that is why God has entrusted the Spirits with taking it from one pole to the other and manifesting themselves everywhere without giving anyone the exclusive privilege of hearing their word» — sostiene que Dios quiso que la nueva revelación llegara por la vía más rápida y auténtica, encargando a los espíritus llevarla de un polo al otro sin privilegio exclusivo para nadie.

«One person may be deceived or may even deceive him or herself, but that will not happen when millions see and hear the same thing: it is a guarantee for each and for all» — el argumento con que sustituye la autoridad de un testigo por la del número: millones que ven y oyen lo mismo son garantía para cada uno y para todos.

«Furthermore, one individual can be made to disappear, but multitudes cannot be; books can be burned, but the Spirits cannot be; hence, if all the books were burned, the source of the Doctrine would not be any less inexhaustible for the very reason that it is not of the earth; it has appeared everywhere and thus everyone can partake of it» — y el corolario que saca: se puede hacer desaparecer a un individuo y quemar libros, pero no a los espíritus, de modo que la fuente de la doctrina no sería menos inagotable.

«This universality in the Spirits’ teaching is what comprises Spiritism’s power, and it is also the cause of its rapid spread» — atribuye a esa universalidad de la enseñanza el poder del espiritismo y la rapidez de su difusión.

«While the voice of one single individual, even with the help of the press, would require centuries to reach everyone, thousands of voices are making themselves heard simultaneously at all points of the earth, proclaiming the same principles and transmitting them to both the most unlearned and the most learned so that no one may be disinherited. This is an advantage that none of the doctrines that have appeared until today have enjoyed» — compara la voz de un solo hombre, que necesitaría siglos aun con la imprenta, con las miles de voces simultáneas que él declara oír en todos los puntos de la tierra.

«However, it is also known that deceitful spirits have no scruples in cloaking themselves with names they have borrowed in order to render their utopian ideas acceptable» — y la reserva que añade: los espíritus engañadores no tienen escrúpulo en tomar nombres prestados para hacer aceptables sus ideas.

«The result is that, for everything that is outside the exclusively moral teaching, the revelations that each one may obtain will have an individual character lacking authenticity; that such revelations must be considered as the personal opinions of this or that spirit, and that it would be imprudent to accept them or thoughtlessly promulgate them as absolute truths» — la consecuencia que saca para el lector: fuera de la enseñanza moral, lo revelado a cada quien tiene carácter individual y debe tomarse como opinión personal de tal o cual espíritu.

«The first test is undoubtedly that of reason, to which it is necessary to submit, without exception, everything that comes from spirits; any theory in obvious contradiction to common sense, strict logic and the hard evidence that one possesses in spite of any respectable name that may have signed the communication, must be rejected» — fija la primera prueba a que somete lo que viene de los espíritus, la razón, y manda rechazar toda teoría contraria al sentido común por respetable que sea el nombre que firma la comunicación.

«Concordance among spirits’ teachings is therefore the best test, but it is further necessary for such concordance to occur under certain conditions» — propone la concordancia entre las enseñanzas como mejor prueba, con la condición de que se dé en ciertas circunstancias.

«The least secure of all is when the medium him or herself questions several spirits about a point in doubt. It is quite obvious that if the medium is under the control of an obsession or is dealing with a deceitful spirit, then this spirit may tell the medium the same thing using different names; nor is there any sufficient guarantee in the conformity that may be obtained through mediums of one particular Spiritist center, because they may be suffering the same influence» — descarta como la menos segura la concordancia obtenida por un mismo médium consultando a varios espíritus, o por los médiums de un mismo centro, porque pueden estar bajo la misma influencia.

«The only true guarantee for spirits’ teachings is in the overall agreement amongst revelations made spontaneously through a large number of mediums unknown to one other and in several places» — y fija la única garantía que admite: el acuerdo general entre revelaciones hechas espontáneamente por muchos médiums que no se conocen y en varios lugares.

«Experience has shown that, when a new principle is to be revealed, it is taught spontaneously in different places at the same time in an identical manner, if not as to form at least as to essence» — expone lo que dice haber observado: un principio nuevo se enseña espontáneamente en lugares distintos al mismo tiempo, de forma idéntica al menos en la sustancia.

«Such is the basis upon which we support ourselves when formulating a principle of the Doctrine; it is not because it is in agreement with our own ideas that we present it as true; we in no way set ourselves up as the supreme arbiter of the truth, nor do we say to anyone: “Believe in such a matter because we tell you to.” Our opinion is nothing in our own eyes except a personal one that might be correct or erroneous, for we are no more infallible than anyone else» — declara sobre qué se apoya al formular un principio de la doctrina, y con qué reserva: su opinión no es a sus ojos más que personal, y no se erige en árbitro supremo de la verdad. El tramo se releyó entero en el crudo por ser largo.

«It is not because a principle has been taught to us that it is the truth, but because it has received the sanction of concordance» — y el criterio con que cierra: un principio no es verdadero por habérsele enseñado, sino por haber recibido la sanción de la concordancia.

«In our position of having received communications from close to a thousand authentic Spiritist centers scattered over diverse points of the globe, we are also in a position to observe the principles upon which this concordance is established» — declara la base sobre la que dice trabajar: comunicaciones de cerca de mil centros espíritas auténticos repartidos por el globo.

«Spiritism has no nationality; it lies outside all particular creeds, and has not been imposed by any class of society» — declara que el espiritismo no tiene nacionalidad, queda fuera de todo credo particular y no fue impuesto por ninguna clase social; el tramo se corta en el cambio de plana y la frase sigue en la 21.

«It is known that, as a consequence of the differences that exist in their capabilities, spirits are far from being in possession of the whole truth individually; that it is not given to all to grasp certain mysteries» — expone el límite que pone a la autoridad de los espíritus mismos: por sus capacidades distintas, ninguno posee la verdad entera y no a todos les es dado captar ciertos misterios.

«is proportional to their purification; that ordinary spirits do not know any more than humans and even less than some; that amongst them, as amongst the latter, there are presumptuous and pseudo-learned spirits who think they know what they in fact do not, and theorizers who take their own ideas for the truth» — continuación en la plana siguiente de ese mismo límite: el saber de los espíritus es proporcional a su purificación, los ordinarios no saben más que los humanos, y entre ellos también hay presuntuosos y teorizadores que toman sus propias ideas por la verdad.

«Taken in isolation, they would have no value to us – only coincidence confers authenticity upon them; later, when the time comes to give them to the light of publicity, each person will then remember having received teachings with the same meaning» — aplica el criterio de concordancia a las revelaciones nuevas: aisladas no valdrían nada, y es la coincidencia la que les confiere autenticidad.

«This universal test is a guarantee for the future unity of Spiritism and will annul all contradictory theories. It is in this universal test that in the future the criterion for truth will be sought» — declara la prueba universal como garantía de la unidad futura del espiritismo y como criterio de verdad.

«What determined the success of the Doctrine formulated in The Spirits’ Book and in The Mediums’ Book was that everywhere individuals were able to receive confirmation directly from the Spirits as to what those books contain» — atribuye el éxito de la doctrina formulada en The Spirits’ Book y en The Mediums’ Book a que en todas partes se pudo obtener confirmación directa de los espíritus sobre su contenido.

«The Gospel according to Spiritism: with the explanation of the moral maxims of Christ in concordance with Spiritism and their applications to the different circumstances of life / by Allan Kardec; [translated by Darrel W. Kimble and Ily Reis]. – Brasília, DF (Brazil): International Spiritist Council, 2008 568p. : 21cm Translated from: L’Évangile selon le Spiritisme ISBN 978-85-98161-70-9 1. Jesus Cristo - Interpretações espíritas. 2. Espiritismo. I. Conselho Espírita Internacional» — la ficha catalográfica brasileña que el International Spiritist Council imprime en la página de derechos, que da el título largo, los traductores y las materias con que el sindicato nacional de editores clasificó el volumen.

«Translated by DARREL W. KIMBLE and ILY REIS 1st Edition 2008 – published by the INTERNATIONAL SPIRITIST COUNCIL, Brasília, (BR) – 1st impression 200» — el mismo pie nombra a los dos traductores y declara la edición: primera de 2008 por el International Spiritist Council de Brasilia. El troceo imprime la tirada truncada en *200*.

«Cover design by: LUCIANO CARNEIRO HOLANDA Layout: CLAUDIO CARVALHO» — los créditos de diseño de portada y de maquetación de esta edición.

«Copyright 2008 by INTERNATIONAL SPIRITIST COUNCIL Av. L-2 Norte – Q. 603 – Conjunto F (SGAN) 70830-030 – Brasília (DF) – Brazil» — la nota de derechos y el domicilio del sello, que es el único año que el volumen declara de sí mismo.

«All rights of reproduction, copy, communication to the public and economic use of this work are reserved exclusively for the International Spiritist Council (ISC). No part of this publication may be reproduced, stored on a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, microfilm, Internet usage, CD-ROM, DVD, recording or otherwise, without prior and express authorization from the copyright owner and the publisher of this book according to the terms of law 9.610/98, which governs such copyrights» — la reserva de derechos del International Spiritist Council, que remite a la ley brasileña 9.610/98.

«I – The objective of this work. – II – The authority of the Spiritist Doctrine. –Universal test of the Spirits’ teachings. – III – Historical facts. – IV – Socrates and Plato: Precursors of the Christian idea and Spiritism» — el índice desglosa la Introducción en sus cuatro divisiones, y la cuarta anuncia a Sócrates y Platón como precursores de la idea cristiana y del espiritismo.

«CHAPTER XX – WORKERS OF THE LAST HOUR ............. 391 The Spirits’ Teachings: The last shall be first: 1-3. – The mission of Spiritists: 4. – Workers of the Lord: 5» — muestra del índice: cada capítulo se desglosa en sus parágrafos numerados y separa los de Kardec de los rotulados *The Spirits’ Teachings*, que es la división de voces del volumen entero.

«For someone who has just died: 59-61. – For persons for whom we have held affection: 62-63. – For suffering souls who ask for prayers: 64-66. – For a deceased enemy: 67-68. – For a criminal: 69 and 70. – For a suicide: 71 and 72. – For repentant spirits: 73 and 74. – For hardened spirits: 75 and 76. V – PRAYERS FOR THE SICK AND FOR THE OBSESSED For the sick: 77-80. – For the obsessed: 81-84» — cierre del índice: las series IV y V del capítulo de oraciones, con sus destinatarios desglosados uno a uno, del suicida al obseso.

«We have translated the biblical texts directly from Kardec’s text – which employed Sacy’s French translation – rather than use the King James Version, whose older English style makes it difficult to understand at times, or a more modern translation, which might involve copyright issues. Moreover, it will ensure consistency between the scripture passages and Kardec’s text when he refers back to them. Finally, in translating the scripture texts we have opted to retain the non-inclusive language of Sacy» — nota de los traductores, firmada *– Tr.* en el impreso, que declara haber vertido los textos bíblicos desde el texto de Kardec, que usaba la traducción francesa de Sacy, en vez de tomar la King James o una versión moderna, y haber conservado el lenguaje no inclusivo de Sacy.

«As in the other works of the Codification, when we use the term “the Spirits” with a capital “S”, the text is referring to the group of high order spirits who were involved in revealing the Spiritist Doctrine» — nota de los traductores, firmada *– Tr.*, que explica la convención tipográfica del volumen: *the Spirits* con mayúscula remite al grupo de espíritus de orden elevado que intervinieron en revelar la doctrina espírita.

«The supreme tribunal of ancient Athens that met on this hill. (Random House Webster’s College Dictionary, 1991» — nota de los traductores, firmada *– Tr.*, que identifica el Areópago que Kardec nombra como figura y remite al diccionario de donde toma la definición; va con año entre paréntesis, declarado al pasarle la guarda anticosido.

«The first Christians were actually called Nazarenes» — nota de los traductores, firmada *– Tr.*, que enmienda el término del texto: los primeros cristianos se llamaban en realidad nazarenos.

«In the sections containing the Spirits’ teachings, we have opted to retain the masculine pronouns referring to God because the Spirits frequently mention God, the Father and the Lord in the same paragraph or sentence and in reference to the same subject. Thus, it would have made it impossible to use only the noun God in place of the masculine pronoun, as we will continue to do in the text sections by Kardec and as we have done in» — nota de los traductores, firmada *– Tr.*, que declara la decisión de conservar los pronombres masculinos referidos a Dios dentro de las instrucciones de los espíritus y no en el texto de Kardec; el troceo une por guion de fin de renglón *impossible*, releída en el crudo.

«See footnote, p. 62» — llamada de los traductores, firmada *– Tr.*, que remite a otra nota suya de la plana 62; es una de las llamadas que el troceo intercala a media frase del cuerpo.

«A minute or microscopic animal» — nota de los traductores, firmada *– Tr.*, que define el término animalcules que la comunicación emplea; es la nota a la que remite la llamada de la plana 57.

«Incubus and Succubus: evil spirits, male and female respectively, who lie with persons in their sleep to have intercourse» — nota de los traductores, firmada *– Tr.*, que define los espíritus íncubos y súcubos que el comentario nombra.

«Theory of the Antipodes: St. Augustine thought there was no reason to believe that humans lived on the opposite side of the earth, walking with their feet opposite ours. Due to the lack of knowledge of the spherical form of the earth, St. Augustine’s opinion was commonly held before science proved it otherwise» — nota de los traductores, firmada *– Tr.*, que explica la teoría de los antípodas y atribuye la opinión de San Agustín al desconocimiento de la forma esférica de la tierra. El tramo se releyó entero en el crudo por ser largo.

«Or erraticity: Intervals between reincarnations while the spirit is in the spirit world awaiting a new destiny. See The Spirits’ Book, questions 223-233» — nota de los traductores, firmada *– Tr.*, que define el estado errante y remite a las preguntas 223 a 233 de The Spirits’ Book, el otro volumen de Kardec fichado en esta base; el troceo parte el rango *223-233* por el guion de fin de renglón y la herramienta lo devuelve unido en *223233*, releído en el crudo.

«The spirits of the dead in ancient Greco-Roman belief» — nota de los traductores, firmada *– Tr.*, que define los manes que la instrucción nombra al evocar los Campos Elíseos.

«To Kardec’s footnote we today can add that modern translations have restored the original text by rendering the phrase “spirit” instead of “Holy Spirit”. We have also examined Brazilian, English, and Ferreira de Almeida’s Esperanto translations and they all read only “the spirit» — nota del editor, firmada *Publisher’s note* en el impreso, que añade al cotejo de Kardec las traducciones modernas brasileña, inglesa y esperanto de Ferreira de Almeida; el troceo une por guion de fin de renglón el apellido, releído en el crudo. El tramo se releyó entero en el crudo por ser largo.

«Besides these modern translations, we found confirmation in a Latin one by Theodoro de Beze from 1642, which reads, “… genitus ex aqua et Spiritu…” “… et quod genitum est ex Spiritu, spiritus est.” It is beyond a doubt that the word “Holy” is an interpolation, as stated by Kardec» — la misma nota del editor añade el cotejo con una traducción latina de Theodoro de Beze de 1642 y da por interpolada la palabra Holy. El tramo se releyó entero en el crudo por ser largo.

«The biblical text in Kardec’s version, despite being that of Sacy, does not render the term as “Saint-Esprit” (Holy Spirit) and we have held to Kardec’s rendition» — nota de los traductores, firmada *– Tr.*, que precisa que el texto bíblico de Kardec, aun siendo el de Sacy, no dice Saint-Esprit, y que se atuvieron a su versión.

«Since Kardec is quoting from three historic translations, we have rendered them as closely as possible according to their original form» — nota de los traductores, firmada *– Tr.*, que declara haber vertido las tres traducciones históricas lo más cerca posible de su forma original; el troceo une por guion de fin de renglón *rendered*, releída en el crudo.

«For the development of the doctrine of reincarnation, see The Spirits’ Book, chaps. IV and V; What is Spiritism? chap. II, by Allan Kardec, and also La Pluralité des Existences by Pezzani» — nota firmada *French publisher’s note* en el impreso, que remite a The Spirits’ Book y a What is Spiritism? de Allan Kardec y a La Pluralité des Existences de Pezzani; es la quinta firma que el aparato distingue.

«The French term is scandale, from the Latin scandalum and Greek skândalon (used in the Gospel passage) meaning snare or cause of moral stumbling» — nota de los traductores, firmada *– Tr.*, sobre el término scandale y su origen latino y griego en el pasaje evangélico.

«St. Jean-Baptiste Vianney, 1786–1859, French parish priest, popularly known as the Curé d’Ars, b. Dardilly, near Lyons. Canonized by the Roman Church in 1925 and in 1929 made universal patron of parish priests» — la nota de los traductores, firmada *– Tr.* dentro del mismo paréntesis, que identifica al cura de Ars y remite a la Columbia Encyclopedia; el troceo imprime las fechas con raya. El tramo se releyó entero en el crudo por ser largo.

«The Spirits’ Book, questions 886: The true meaning of charity: “Benevolence toward everyone, indulgence toward the imperfections of others and forgiveness for offenses» — nota de los traductores, firmada *– Tr.*, que remite a la pregunta 886 de The Spirits’ Book para la definición de caridad y transcribe su respuesta.

«French proverbe “Morte la bête, mort le venin» — nota de los traductores, firmada *– Tr.*, que da en francés el proverbio que el texto traduce.

«This book was written in the late 1800s» — nota de los traductores, firmada *– Tr.*, que data el libro en el final del siglo diecinueve; la página de derechos del mismo volumen data el original francés en 1864.

«That is, the 18th century» — nota de los traductores, firmada *– Tr.*, que precisa a qué siglo remite la instrucción al hablar del siglo pasado.

«At the age of 15, boys of ancient Rome were allowed to use the white toga symbolizing manhood. The imagery used in this message symbolizes the maturity of the planet» — nota de los traductores, firmada *– Tr.*, que explica la toga viril con que la instrucción figura la madurez del planeta.

«Kardec addresses this topic in The Spirits Book (questions 757-759). Our footnote there reads in part “… [an] obsolete 19th century maleoriented custom. Actually, we continue to practice a more subtle form of dueling nowadays in our daily lives by using words and other antagonistic attitudes that are just as destructive» — nota de los traductores, firmada *– Tr.*, que remite a las preguntas 757 a 759 de The Spirits’ Book y extiende el duelo a formas verbales de su propio tiempo; el troceo parte *male-oriented* por el guion de fin de renglón y la herramienta lo devuelve unido en *maleoriented*, releído en el crudo. El tramo se releyó entero en el crudo por ser largo.

«Farthing is an old word meaning a fourth or a quarter» — nota de los traductores, firmada *– Tr.*, sobre la moneda con que el pasaje cifra el óbolo de la viuda.

«As will be seen, this is a play on the motto, “Without the Church there is no salvation,” (extra ecclesiam nulla salus) which is sometimes rendered as, “Apart from the Church…” or “Outside the Church…” The term without thus implies more of a sense of locale rather than possession, that is, without as opposed to within» — nota de los traductores, firmada *– Tr.*, que declara el título del capítulo XV un juego con el lema extra ecclesiam nulla salus y explica el sentido de la preposición. El tramo se releyó entero en el crudo por ser largo.

«Sacy’s version (as well as older English versions) uses the word charity for the Greek term agape, which in all other English versions is rendered as love. Charity derives from the Latin caritas, which is the Latin equivalent of agape. Webster’s states as one of the definitions of charity: Christian love; agape» — nota de los traductores, firmada *– Tr.*, sobre el término charity con que se vierte el griego agape en la versión de Sacy. El tramo se releyó entero en el crudo por ser largo.

«Explanation of charity according to The Spirits’ Book in Question 886: “What is the true meaning of the word charity, as Jesus understood it? “Benevolence towards everyone, indulgence for the imperfections of others and forgiveness for offenses» — segunda nota de los traductores en la misma plana, también firmada *– Tr.*, que remite otra vez a la pregunta 886 de The Spirits’ Book.

«A garment or undergarment made of coarse cloth or animal hair» — nota de los traductores, firmada *– Tr.*, que define el cilicio que la instrucción nombra.

«Fascination… refers to a delusion created directly by a spirit in the thought of a medium, which in a certain manner paralyzes his or her capacity to judge the quality of the communications. Fascinated mediums do not believe themselves to be deceived» — nota de los traductores, firmada *– Tr.*, que define el término fascinación citando The Mediums’ Book en la edición del International Spiritist Council de 2006. El tramo se releyó entero en el crudo por ser largo.

«Written in the 1800s; although still prevalent in some parts of the world, forced marriages are disappearing from the customs of the western world» — nota de los traductores, firmada *– Tr.*, que sitúa en el siglo diecinueve lo que Kardec describe y matiza su vigencia.

«We call fluids those states in which matter is even more refined than it is in the gaseous state» — nota de los traductores, firmada *– Tr.*, que define el término fluido citando a Gabriel DeLanne en la edición de la Federação Espírita Brasileira de 1993.