John RuskinДжон Рёскин

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXXVI 'Our Battle is Immortal' (Venice, Sunday 4 March 1877); vol. IV of the George Allen edition, 1906, Letter LXXVI, early in the letter, where Ruskin tells how in 1858 he 'discovered a fallacy which had underlain all my art teaching'.

Close. Ruskin's 'human work' becomes 'the work appointed to us'; 'honourably and thoroughly' becomes 'honestly and faultlessly'; the reason Ruskin gives ('because we are now Men') is left out, and 'being practically no matter' becomes 'it is all the same whether'. Ruskin's words are printed here without the omitted clause. Probably through Nikiforov's Russian selection, vol. III (Posrednik, 1904), which the Jubilee list of sources names.

The words shown were found, word for word, in the saved source text. Lectures on Art, delivered before the University of Oxford in Hilary Term 1870, Lecture II 'The Relation of Art to Religion', Lecture II, end of §38 (with the opening of §39).

The same two errors under other names. Ruskin's 'the two opposite Prides' becomes 'two equally pernicious superstitions'; 'the Pride of Faith, which imagines that the nature of the Deity can be defined by its convictions' becomes 'the superstition of the theologians, who teach that the essence of the deity can be expressed in words'; 'the Pride of Science, which imagines that the energy of Deity can be explained by its analysis' becomes 'the superstition of science, which supposes that divine power can be explained by scientific investigation'. 'Equally' departs from Ruskin, who goes on at once to call the Pride of Faith the more deadly of the two. Probably through Nikiforov's Russian selection (Posrednik, 1904).

The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. III (1853), chapter II 'Roman Renaissance', Ch. II, §XXXIV, in the passage on the pride of science ('There is, indeed, nothing of which man has any right to be proud').

Close, word for word in the Circle as in Thoughts of Wise Men (1903, 3 November). Left out: 'so that it may be received of all men as true'. 'assayed it, and stamped it' becomes 'tried to stamp it' (пробовал ее чеканить, likely a misreading of 'assayed'). Ruskin's words are printed here without the omitted clause.

The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture II 'Traffic' (Town Hall, Bradford, 21 April 1864), Lecture II, in the argument that taste is a moral quality, after 'The man is not in health of body who is always thirsting for the bottle in the cupboard'.

Close. Of Ruskin's five pairs Tolstoy keeps three; 'not merely industrious, but to love industry' and 'not merely learned, but to love knowledge' are left out. 'do the right things, but enjoy the right things' becomes 'do good deeds, but find joy in them'. Ruskin's words are printed here without the two omitted pairs (his italics on do and enjoy dropped).

The words shown were found, word for word, in the saved source text. The Two Paths (1859), Lecture I 'The Deteriorative Power of Conventional Art over Nations' (Kensington Museum, January 1858), Lecture I, after the comparison of the Florentine, Venetian, and Lombard schools: 'the great law of art-life'.

A close translation, as in Thoughts of Wise Men (1903, 22 October); Tolstoy adds 'always' and repeats 'the search for truth'. Ruskin states it as 'the great law of art-life', of schools of painting; Tolstoy gives it as a law of life.

The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. II (1853), chapter VI 'The Nature of Gothic', Ch. VI, §XXV ('The second reason is, that imperfection is in some sort essential to all that we know of life').

Close. 'All things are literally better, lovelier, and more beloved for the imperfections' becomes 'We love things for their imperfection'. In Thoughts of Wise Men (1903, 15 May) the sentence began 'We therefore love' and was followed by a second ('Only God has completeness, and the more perfect the human mind becomes, the better it feels the boundless difference between the work of God and of man'), which is not in Ruskin's §XXV and is dropped in the Circle. Ruskin's sentence is printed here without 'better, lovelier, and'.

The words shown were found, word for word, in the saved source text. The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art (Oxford, 1872), Lecture V 'The Power of Contentment in Science and Art' (22 February 1872), Lecture V, §77.

The frame is kept and both concessive clauses are changed. Ruskin's 'though the least creature that can be known' (oneself is the least thing one can know) becomes 'though this is hardest of all', and 'though the least creature that can be sufficed' becomes 'though this is just as hard'. 'Charity' is rendered милосердие (mercy), 'to be sufficient for thyself' becomes 'to be content with little', and 'to be girded and strong for the ministry to others' becomes 'strong to show mercy to others'. Probably through Nikiforov's Russian selection (Posrednik, 1904).

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture VI 'Crystal Quarrels', Lecture VI, L.'s answer to Dora after the reading of the Samaritan mothers and Iphigenia.

A close translation of the first half of Ruskin's sentence; 'respecting us' is dropped, and the second half ('not by each other's misery, or death') is not used. Tolstoy's Russian is faithful to the words he took. Probably through Nikiforov's Russian selection of Ruskin (Posrednik, 1902), which the Jubilee commentary names for Tolstoy's Ruskin.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', Lecture IV, opening dialogue on the rainy day, L. to Isabel.

Changed in the last clause. Ruskin's 'nearly as much practicing as music' loses 'nearly'; 'we are continually losing our lessons when the master comes' becomes 'as soon as the teacher comes, as soon as a chance falls to learn patience, we run away from the lesson' (как только учитель приходит, как только выпадает случай поучиться терпению, убегаем от урока): Tolstoy spells out the image. The 1903 version kept closer ('почти', 'почти всегда манкируем, когда учитель приходит'). No printable.

The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; later A Joy for Ever), Lecture I, Lecture I, section 1 'Discovery', on the criticism with which the public receives young painters' work.

Close, word for word as in Thoughts of Wise Men (1903, 14 June). Tolstoy drops 'remember' and 'always'. Ruskin speaks of the public judging young painters; Tolstoy gives it generally. The saved file is the Ward Lock printing (1912).

The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture I 'Work', Lecture I, near the end, on 'the first character of right childhood', that it is modest.

Close, as in Thoughts of Wise Men (1903). Ruskin derives it from the modesty of a child; Tolstoy drops that frame, 'at his work', and the closing aside ('it is an old saying (Plato's…)'), and 'always asking questions, wanting to learn' becomes 'always wishes to know, to learn'. The two paragraphs follow Ruskin's two sentences. The reviewer may prefer Tolstoy's version because 'at his work' is dropped.

The words shown were found, word for word, in the saved source text. The Bible of Amiens (Our Fathers Have Told Us, Part I, 1880–85), ch. III 'The Lion-Tamer', Ch. III, §29, on the rewards of monastic solitude.

Close until the last clause, which Tolstoy changed for the Circle. Ruskin's 'periods of accidental privation from luxury, or exposure to danger' (kept in the 1903 version: «случайные лишения в предметах роскоши или опасности») becomes 'those occasional moments when he forgot himself and renounced his personality' (те случайные минуты, когда он забывал себя и отрекался от своей личности). 'resolute self-denial' becomes 'unconditional self-denial' (безусловной самоотверженности). Ruskin is writing of monastic solitude. No printable.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXVII (1876), Letter LXVII, the aphorisms summarizing the book for St George's Company, no. 9.

A close translation. The 1903 version has 'religious knowledge or' (ведение или); the Circle has 'understanding and' (понимание и).

The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; later A Joy for Ever), Addenda, Note 2nd 'Right to Public Support', Note 2nd, last paragraph.

Close except in one clause. Ruskin's 'doing what work it finds must be done' becomes 'manufactures various worthless articles' (фабрикует различные негодные предметы); 'bribe or inveigle together' becomes 'entice and gather'; 'scatter to starvation' becomes 'disperse, leaving them free to die of hunger'. Ruskin's opening ('how strange … these suggestions will appear') is dropped. No printable.

The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture IX 'The Story of the Halcyon', Lecture IX, §172, recapitulating the first two lectures.

Ruskin's 'the wisdom of art and the wisdom of science' becomes 'the dignity of art and the dignity of science' (достоинство); 'devoted unselfishly to the service of men' is kept. Whether 'wisdom' became 'dignity' in Tolstoy's hands or in Nikiforov's Russian, which he probably read, is not known. No printable.

Not found yet.

The English was not found. The 1903 version (31 January) reads 'when it is subordinate to use' (когда оно подчинено пользе), which the Circle changes to 'when its aim is moral perfection'. Close in thought to Lectures on Art IV §98 ('it exists rightly only when it is the means of knowledge, or the grace of agency for life'), whose wording does not match.

Searched: Every saved Ruskin text (Modern Painters I–V, Stones of Venice I–III, Lectures on Art, Eagle's Nest, Queen of the Air, Two Paths, Sesame and Lilies, Crown of Wild Olive, Ethics of the Dust, Fors IV–V, Unto This Last and Political Economy of Art, Frondes Agrestes) and 32 more Gutenberg Ruskin works (Seven Lamps, Aratra Pentelici, Time and Tide, Fors I–III and VI, On the Old Road, Arrows of the Chace, Val d'Arno, Lectures on Landscape, Ariadne Florentina, Our Fathers Have Told Us and others) for 'lovingly', 'teach'+'please', 'right place', 'subordinate to use'; archive.org full-text search for those phrases. Munera Pulveris, Laws of Fésole, St Mark's Rest, and Fors VII–VIII were not searched.

The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay I 'The Roots of Honour', Essay I, on the master and his domestic servant, the paragraph on the affections as a motive power.

Changed in its scope and in its promise. Ruskin's servant becomes people in general ('Treat the servant kindly' becomes 'Treat people well', Относитесь хорошо к людям). 'you will get, as you deserve, no gratitude, nor any value for your kindness' becomes 'you will get not the least return for your kindness'; 'all economical purposes will be answered' becomes 'you will gain both gratitude and profit' (вы достигнете и благодарности и пользы), so the gratitude Ruskin withholds is promised. 'in this, as in all other matters' becomes 'And so in everything', and Ruskin's Gospel words are given in full, close to the Synodal wording of Matthew 16:25, with 'for my sake' (ради меня). The 1903 version (Thoughts of Wise Men, 19 July) has 'your sham kindness' (вашу мнимую доброту), which the Circle shortens to 'your kindness'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). The saved text is the Ward Lock printing (1912). No printable.

The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture I 'Work', Lecture I, on the two classes of workers, after 'You cannot serve two masters'.

A close translation of two sentences, clause by clause. 'the lord of work' and 'the lord of fee' become 'its creator' (его творец, творца ее); 'fee is your master' becomes 'you are slaves of pay' (вы рабы платы); Milton's 'least erected fiend that fell' becomes 'the last of devils' (последнего из дьяволов). Nothing inside the passage is left out. The 1903 version (8 June) is the same but for 'is' (является) where the Circle has 'will be' (будет). The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904).

The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay III 'Qui Judicatis Terram', Essay III, on Solomon's sayings about the merchant.

Ruskin's irony becomes plain statement. 'especially the mercantile form of theft' becomes 'the most ordinary thing' (самое обыкновенное дело); 'taking advantage of a man's necessities in order to obtain his labour or property at a reduced price' becomes 'the rich man always uses the poor man's need to make him work for him or to buy what he sells at the lowest price'. In the second sentence Ruskin's 'does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous …, it is rarely practised by persons of discretion' becomes 'is met much more rarely, because robbing the rich is dangerous, while the poor can be robbed without any risk' (бедного же можно грабить, ничем не рискуя); 'less profitable' is dropped. The changes are the Circle's: the version Tolstoy chose for Thoughts of Wise Men (6 September) keeps Ruskin's terms ('специальную промышленную форму грабежа', 'как менее выгодная и более опасная, редко практикуется осторожными людьми'). That version is one of the Ruskin thoughts the censor struck from the 1903 book, as the Jubilee commentary (vol. 40) reports from P. A. Bulanzhe's letter. Ruskin gives Proverbs 22:22 as a maxim of 'a Jew merchant' (Solomon), which Tolstoy makes 'says Solomon'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXIII (1876), Letter LXIII, on the meaning of the St George's Company, before the call to separate from those who practise iniquity.

Close in the first two sentences, changed in the last. The Circle drops 'by collaterally labouring to repair the ruin it has caused', which the 1903 version (13 October) kept (побочно стараясь исправить причиненный им вред). 'two or three destitute persons' become 'two or three ruined families', and the good dine 'with the ruiners of these families' (с разорителями этих семей); 'in years' becomes 'in decades' (в течение десятков лет). In the last clause Ruskin's army is 'always on the increase in mass of numbers, and rapidity of march'; in Tolstoy the good people themselves 'try to increase still more the size of this army and the speed of its movement' (стараются всё более увеличить численность этой армии и быстроту ее передвижения), as already in 1903; the Circle makes it a simile ('They are like, at best, people who…', Они подобны, в лучшем случае, людям) and drops 'vainly' (тщетно). The letter includes a piece dated 8 February 1876. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.

The words shown were found, word for word, in the saved source text. The Crown of Wild Olive (1866), Lecture I 'Work', Lecture I, after Justice's question about the crossing-sweeper.

Close in the first three sentences; the end is changed. Ruskin's 'not how to do the gainful thing, but how to do the just thing' becomes 'not what is profitable, but what befits a human being' (а что свойственно человеку); the 1903 version (10 November) kept 'what is just' (что справедливо). The Circle ends there, leaving out the maxim Ruskin closes with, 'One hour in the execution of justice is worth seventy years of prayer', which 1903 kept. Ruskin's question 'How do you know what you have done, or are doing? That's just what we have all got to know' becomes a concession, 'Yes, of course, we shall not be aware of all we do and fail to do'. 'ditch' is 'pit' (яма) in both Russian versions. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.

The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; later A Joy for Ever), Lecture II, Lecture II, on the wise man's duty to the foolish, after the parable of the talents.

Two sentences, the second certainly Ruskin's, the first probably from another work. The second is The Political Economy of Art, Lecture II: 'his strength' becomes 'his gifts' (его дары), 'crush the weak' becomes 'oppress', and 'support and guide them' becomes 'help and support the weak' (помогать и поддерживать слабого); the 1903 version (20 August) had 'guide and support' (руководить и поддерживать), so 'help' is the Circle's. The first sentence was not found in these words. The nearest is The Ethics of the Dust, Lecture VI (Related): the duty 'to ascertain his own powers and special gifts; and to strengthen them for the help of others'. It may instead summarize the talents argument of the same lecture, a page before ('thought, wit, and intellect … are indeed given to us, and, therefore, to be laid out for the Giver'). The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, L.'s answer to Mary's question about 'Know thyself'.

Close at the beginning and the end; the middle is changed in the Circle. Ruskin's 'try to understand what you appear to them, as well as what they appear to you; and judge of yourselves, in all things, relatively and subordinately; not positively' was kept in 1903 (старайтесь понять, чем вы кажетесь им и они вам, и судите о себе, как о чем-то второстепенном); the Circle has 'try to think of your interests as something secondary, bow before the merits of others' (старайтесь думать о своих интересах как о чем-то второстепенном, преклоняйтесь перед достоинствами других). The bow before others' merits is close to Ruskin's words a few lines before (Related). 'the proverb of proverbs; Apollo's proverb, and the sun's' becomes 'the fundamental rule' (основное правило) in both Russian versions. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection, «Избранные мысли Джона Рёскина» (Posrednik, 1902); the Circle's list adds its third part (1904). No printable.

The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture V 'The Power of Contentment in Science and Art', Lecture V (22 February 1872), § 80.

Close in its first three sentences; Tolstoy adds a gloss to the last. Ruskin's appeal to his Oxford hearers ('Gentlemen, I pray you very solemnly to put that idea … out of your hearts and heads') becomes a plain command: 'Cast out of your heart and mind the thought of knowing everything in heaven and on earth' (Выбросьте из вашего сердца и ума мысль познать всё на небе и на земле). 'The kingdom over which it is ordained for each of us to rule in serene αὐτάρκεια and self-possession' becomes 'the kingdom each of us is appointed to rule in untroubled self-possession', and Tolstoy adds what that kingdom is: 'that is, oneself, one's thoughts, words, and deeds' (т. е. самим собою, своими мыслями, словами, поступками). 'Beyond the need of our narrow being' becomes 'beyond the real needs of our modest existence'. Ruskin's two sayings after Ecclesiastes 1:18, 'he that increaseth toil, increaseth folly; and he that increaseth knowledge, increaseth sorrow', become 'every increase of labour increases madness, every increase of knowledge increases sorrow'. Thoughts of Wise Men (1903) has no version of it. The Circle's list names L. P. Nikiforov's Russian selection of Ruskin, «Избранные мысли», vol. III (Posrednik, 1904), not consulted. No printable.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXV (May 1876), Letter LXV, section III, the seventh of 'St. George's orders' in Ruskin's answer to a group of schoolgirls.

A close translation, sentence by sentence. 'Be always ready to be amused' becomes 'be always ready to find pleasure in everything'. 'The least thing has play in it—the slightest word, wit' becomes 'the most trifling thing will give you pleasure, and you will find a share of the interesting and pleasant in everything you hear' (долю интересного и приятного); the 1903 version (Thoughts of Wise Men, 16 December) had 'a kind of pleasure' and 'a share of wit' (своего рода удовольствие, долю остроумия), so Ruskin's 'wit' was replaced in the Circle. 'All the agonies of a pantomime' becomes 'the most comic scenes', and 'an honest laugh' 'true laughter'. Ruskin's next sentences ('Play actively and gaily …') are not used. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). Ruskin's three sentences are printed here; the reviewer may keep Tolstoy's version because of the change of 'wit'.

The words shown were found, word for word, in the saved source text. Modern Painters I (1843), Part I, Section I, ch. VI 'Of Ideas of Beauty', § 4, 'How far beauty may become intellectual'.

Joined from two works, and the second sentence changed. The first is Modern Painters I: 'All our moral feelings are so in-woven with our intellectual powers, that we cannot affect the one without in some degree addressing the other', kept closely, with 'in some degree' left out. The second comes from Sesame and Lilies, Lecture III, where Ruskin warns the gifted artist: 'a great intellect, once abused, is a curse to the earth for ever.' Thoughts of Wise Men (1903, 26 February) already joins the two, the second still close to Ruskin: 'A great mind, once perverted, is for ever a curse of the earth' (Великий ум, однажды искаженный, является навсегда проклятием земли). The Circle rewrites it: 'A great mind, in the absence of moral feeling, is a source of great calamities' (Большой ум, при отсутствии нравственного чувства, источник великих бедствий). 'Once abused' becomes 'in the absence of moral feeling', which ties the second sentence to the first, and 'a curse to the earth for ever' becomes 'a source of great calamities'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). No printable.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, the Lecturer to the girls, on 'the main judgment question'.

Changed from a question into a precept, and signed 'after Ruskin'. 'What you were, others may answer for' becomes 'Others will judge the results of your deeds'; 'what you tried to be, you must answer for yourself' is left out; and Ruskin's question, 'Was the heart pure and true—tell us that?', becomes a command: 'take care only that your heart, now, at this present moment, be pure and true' (чтобы сердце ваше сейчас, в настоящую минуту, было чисто и правдиво). The 1903 version (Thoughts of Wise Men, 10 March, signed 'John Ruskin') has 'pure and just' (чисто и справедливо) and no 'now, at this present moment'; the Circle has Ruskin's 'true' (правдиво), adds the present moment, and signs it «По Джону Рёскину». The match rests on the two halves (what others answer for, and a heart pure and true); no closer passage was found in the saved Ruskin texts. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). No printable.

The words shown were found, word for word, in the saved source text. The Seven Lamps of Architecture (1849), ch. VI 'The Lamp of Memory', § IX, on building for those who come after us.

Shortened. Tolstoy keeps Ruskin's sentence closely and leaves out its middle, 'in proportion to the time between the seed-sowing and the harvest, is the fulness of the fruit', with the 'generally, therefore' that follows from it. The 1903 version (Thoughts of Wise Men, 12 August) keeps them (полнота находится в соответствии между временем посева и жатвой, и потому чем отдаленнее вообще цель). 'The more wide and rich will be the measure of our success' becomes 'the greater and wider'. The saved text is the Boston printing of Dana Estes (Gutenberg). The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902). No printable.

The words shown were found, word for word, in the saved source text. The Seven Lamps of Architecture (1849), ch. VI 'The Lamp of Memory', Opening of § X.

Changed in what an act is measured by. Ruskin's action 'gains in honor, in grace, in all true magnificence, by its regard to things that are to come'; in the Circle it is 'the more honourable, better and more magnificent, the more distant its consequences' (чем отдаленнее его последствия). Ruskin measures an act by the doer's regard for the future, the Circle by how far its effects reach. The 1903 version (Thoughts of Wise Men, 9 February) is close to Ruskin, 'the more it is done with a view to the future' (чем больше он делается в виду будущего), and goes on with his next sentence. 'In grace' becomes 'better'. It stands a few lines after the sentence Tolstoy gives as 4-15.7. No printable.

The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; reissued as A Joy for Ever, 1880), Lecture I, Lecture I, under 'Discovery', on how the public should treat the work of young painters.

Ruskin speaks of a young painter, and of the praise his careful work deserves; Tolstoy makes it any man: 'if he does deserve it' becomes 'If a man deserves praise'. 'be sure that you give it him' becomes 'try not to refuse it to him'; 'by want of encouragement' becomes 'by depriving him of the support and approval he needs'; 'the happiest privilege you will ever have of rewarding his labour' becomes 'the joy of giving a man his due for his work' (радости воздать человеку должное за его труд). Thoughts of Wise Men (1903, 14 July) has the same sentence nearer Ruskin, with 'you risk' (рискуете, 'run a chance') and 'the best privilege' (лучшего преимущества); the Circle has 'you may' (можете) and 'the joy'. The Jubilee commentary on that book names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so the first changes may be Nikiforov's. No printable.

The words shown were found, word for word, in the saved source text. Sesame and Lilies, Lecture III 'The Mystery of Life and its Arts' (1868), Lecture III, after 'as if there were, indeed, no other world than this'.

Ruskin's two sentences, shortened, the second kept closely. 'Above all, get quit of the absurd idea' becomes 'We need, chiefly, to free ourselves from the absurd thought'; 'that Heaven will interfere to correct great errors' becomes 'that heaven will in time correct our great mistakes'; the clause that follows, 'while allowing its laws to take their course in punishing small ones', is left out. 'If you prepare a dish of food carelessly, you do not expect Providence to make it palatable' is close; 'through years of folly' becomes 'through a whole series of mad years'; 'to bring round everything at last for the best' becomes 'will direct and arrange you for the better' (направит и устроит вас к лучшему). On Every Day (21 February) repeats the passage with 'everything' (всё) for 'you', as Ruskin has it. No printable.

The words shown were found, word for word, in the saved source text. Modern Painters III (1856), Part IV, ch. XVIII 'Of the Teachers of Turner', § 32, on what help Turner had from the companions of his youth.

Ruskin's 'great man' becomes 'a wise man' (Мудрый человек), already in Thoughts of Wise Men (1903, 12 May). 'is always being helped by everybody' becomes 'always finds help in everything' (во всем); the 1903 version had 'in everyone' (во всех), Ruskin's sense. 'to get good out of all things and all persons' becomes 'to draw good out of everything' (из всего); 1903 had 'out of everyone and everything'. So the Circle drops the persons Ruskin names twice. The sentence also stands alone in Frondes Agrestes (§ 70), the selection from Modern Painters that Ruskin revised. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so 'wise man' may be Nikiforov's. No printable.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday, 1875), Letter LIII, after 'in which we have chosen to live as swine'.

The first half of Ruskin's sentence, its words changed in three places. 'in his perception of evil' becomes 'in the rejection of evil' (в отрицании зла); 'a God manifest in the flesh' becomes 'an incarnate deity' (воплощенным божеством); 'his unity with a great Spiritual Head' becomes 'his unity with the supreme Ruler' (с верховным властелином). 'his agony in anger' is 'his suffering in anger', and 'are all eternal' loses 'all'. Thoughts of Wise Men (1903, 5 January) has the same wording and goes on with the rest of Ruskin's sentence ('that in these, and not merely in his more availing form … he is king over the lower animate world', and the hallowing of the Father's Name); the Circle ends at 'Ruler'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so the changed words may be Nikiforov's. No printable.

Not found yet.

Ruskin's English was not found. The Circle prints the thought word for word as Thoughts of Wise Men (1903) has it under 9 March; the Jubilee commentary on that book names the source of its Ruskin, L. P. Nikiforov's Russian selection (Posrednik, 1902), which is not online, so the Russian may be Nikiforov's rendering of a passage not yet identified.

Searched: The saved Ruskin texts (Modern Painters I–V, Frondes Agrestes, The Seven Lamps, Stones of Venice I–III, The Two Paths, Unto This Last with The Political Economy of Art, Sesame and Lilies, The Crown of Wild Olive, Ethics of the Dust, The Queen of the Air, Lectures on Art, Lectures on Architecture and Painting, The Eagle's Nest, Our Fathers Have Told Us, Time and Tide, Fors Clavigera vols. 4–6) and Fors Clavigera vols. 1–3 (Gutenberg, read but not kept), for 'every day of your life', 'good of others', 'not talking', 'doing, not', 'all you can', 'feel deeply'; and archive.org's full-text search for 'doing, not talking', 'doing, not saying', 'every day of your life' and 'all that you can for them' with 'Ruskin'. Fors Clavigera vols. 7–8 are not on Gutenberg.

The words shown were found, word for word, in the saved source text. Modern Painters V (1860), Preface, Preface, on the changes of opinion over the seventeen years of the work.

Close in its frame, changed in two places. Ruskin's 'opinions' become 'thoughts' (мысли): 'All true opinions are living' is 'All true thoughts are living thoughts'. 'show their life by being capable of nourishment; therefore of change' becomes 'show their life in being able to nourish and to change' (способны питать и изменяться): Ruskin's opinions take nourishment, Tolstoy's give it, and 'therefore' is gone. 'their change is that of a tree—not of a cloud' is kept ('they change like a tree, not like a cloud'). Thoughts of Wise Men (1903, 6 February) has the same words, so the changes were made by 1903; that book's Ruskin came from L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, and they may be Nikiforov's. No printable.

The words shown were found, word for word, in the saved source text. The Stones of Venice III (1853), ch. I 'Early Renaissance', § VII, on Temperance as the safeguard of beauty.

The middle is kept, the ends changed. 'Temperance, in the nobler sense' loses 'in the nobler sense'. 'a subdued and imperfect energy' becomes 'the suppression of strength' (подавления силы); Thoughts of Wise Men (1903, 21 September) had 'suppression or non-development of energy', nearer Ruskin. 'a stopping short in any good thing, as in Love or in Faith' is close ('a halt in good, in the showing of love or faith'). 'the power which governs the most intense energy, and prevents its acting in any way but as it ought' becomes 'the showing of a spiritual strength that keeps a man from doing what he considers wrong' (проявление силы духовной, препятствующей делать то, что человек считает дурным): Ruskin's government of energy becomes restraint from wrong, already so in 1903 ('strength and energy that keeps …'), and the Circle adds 'spiritual'. Ruskin is speaking of colour and ornament, of which the moral virtue is the type. That book's Ruskin came from L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online. No printable.

The words shown were found, word for word, in the saved source text. Time and Tide, by Weare and Tyne (1867), Letter XXIII 'Of the Just Tenure of Lands' (20 April 1867), Letter XXIII, § 150.

A close translation of Ruskin's two sentences, made one. Ruskin's asides 'then' and 'as I said before' are left out, so no printable. 'Neither must land, nor water, nor air' becomes 'nor yet land, water, air' (а также и земля, вода, воздух); 'these being the necessary sustenance of men's bodies and souls' becomes 'because these things are the necessary conditions for sustaining men's bodies and souls'. Later Tolstoy narrowed it to land: On Every Day (11 June) and The Path of Life (ch. X, § II, no. 2) drop water and air and make the land a conclusion ('And if this is so, then land too must not be sold, because it is a thing necessary for sustaining men's bodies and souls').

The words shown were found, word for word, in the saved source text. Sesame and Lilies, Preface of 1871, The counsel to young women, 'Then, secondly, I said, you are not to be cruel'; the preface dated Denmark Hill, 1 January 1871, printed as 'Preface to the Later Editions'.

Ruskin's second counsel to girls: unless they are deliberately kind they will be cruel, 'partly through want of imagination', and more 'through the subtle encouragement of your selfishness by the religious doctrine' that all evil comes to good. Tolstoy takes the second cause and makes it a statement about cruelty in his time. He drops 'religious' before 'doctrine' and 'your' before 'selfishness'; 'will be brought to a good end' becomes 'leads after all to good' (приводит все-таки к благу); 'not in less earnest efforts that the immediate unpleasantness may be averted from ourselves' becomes 'although we use the same earnest efforts to avoid all that is unpleasant to us'; and 'our remaining satisfied in the contemplation of its ultimate objects, when it is inflicted on others' becomes 'we complacently and calmly watch the action of the evil that others suffer' (самодовольно и спокойно следим за действием того зла, которое испытывают другие). The words 'complacently and calmly' and the 'action of the evil' are not Ruskin's, whose point is the comfort of thinking about evil's final ends. Thoughts of Wise Men (1903, 18 June) has Tolstoy's version of the sentence just before it (Related). The Jubilee list names L. P. Nikiforov's Russian selections from Ruskin (Posrednik, 1902 and 1904), not online; the changes may be Nikiforov's. No printable, for the changes.

The words shown were found, word for word, in the saved source text. Munera Pulveris (1872), ch. I, Definitions, § 10; in The Crown of Wild Olive, also Munera Pulveris … (Illustrated Library Edition).

The first clause of Ruskin's sentence, its sense kept: 'For every piece of wise work done, so much life is granted' becomes 'In the measure that wise deeds are done, more and more life comes to a man'. Tolstoy leaves out the foolish work, which earns nothing, and the wicked work, which earns death. The Circle repeats word for word his Thoughts of Wise Men (1903, 9 June), whose Ruskin the commentary of Jubilee vol. 40 traces to L. P. Nikiforov's Russian selection (Posrednik, 1902), not online. Munera Pulveris first appeared as four essays in Fraser's Magazine in the winter of 1862–63, as Ruskin's preface says.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture VIII 'Crystal Caprice', Lecture VIII, the Lecturer's story of St. Barbara and the goddess Neith: Neith's answer to Barbara, who has boasted of her building.

Close. In Ruskin the words are spoken by Neith, the Egyptian goddess of the Lecturer's story, to St. Barbara; Tolstoy gives them as Ruskin's own counsel. He leaves out the address 'child'; 'nothing is ever done beautifully, which is done in rivalship' becomes 'nothing beautiful can be done from rivalry' (ничего нельзя делать прекрасного из соперничества), 'nor nobly, which is done in pride' 'nothing noble from pride'. Tolstoy printed the sentence in Thoughts of Wise Men (1903) under 12 April, beginning «Помните всегда» (Tolstoy's own version); the Circle drops «всегда». The commentary of Jubilee vol. 40 names L. P. Nikiforov's Russian «Избранные мысли Джона Рёскина» (Posrednik, 1902) as the source of his Ruskin there, and the Jubilee list of the Circle's sources names its third part (1904); earlier months did not find either online. No printable, because 'child' is left out inside the sentence.

The words shown were found, word for word, in the saved source text. Sesame and Lilies, Preface of 1871, The counsel to young women, 'Then, secondly, I said, you are not to be cruel'; the preface dated Denmark Hill, 1 January 1871, printed as 'Preface to the Later Editions'.

Close, with one word added. 'Unless you are deliberately kind to every creature, you will often be cruel to many' becomes 'If you are not consciously kind to all, you will often be unconsciously cruel to many' (Если вы сознательно не добры ко всем, то будете часто бессознательно жестоки ко многим): 'unconsciously' (бессознательно) is added to balance 'consciously', and 'every creature', which in Ruskin takes in animals, becomes 'all' (ко всем). In Thoughts of Wise Men (1903, 18 June) Tolstoy's version goes on with Ruskin's next words, 'Cruel, partly through want of imagination' (и это происходит отчасти вследствие недостатка живости воображения; Tolstoy's own version), which confirms the place; the Circle stops at the first sentence. June's 6-4.2 is the sentence after that, from the same page. No printable, because 'unconsciously' is added.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXXXV 'Unique Dogmatism' (January 1878); vol. IV of the George Allen edition, 1906, Letter LXXXV, pp. 289–290, in Ruskin's reply to a critique in the Spectator of 22 September 1877, after 'And for the moral tendency of books'.

Changed in its point. Ruskin claims that anyone can judge a book's moral tendency at once: 'The sense, to a healthy mind, of being strengthened or enervated by reading, is just as definite and unmistakeable as the sense, to a healthy body, of being in fresh or foul air.' Tolstoy drops 'the sense … is just as definite and unmistakeable' and both 'healthy', and states the effect itself: 'The mind is strengthened or weakened by reading exactly as the body by fresh or foul air' (Ум укрепляется или расслабляется чтением решительно так же, как тело свежим или гнилым воздухом). A test of judgment becomes a law of reading. Tolstoy reworked the thought again in На каждый день (20 January, no. 8; Tolstoy's own version) and in Путь жизни (1910, ch. XIX, § V, no. 3), where 'reading' becomes 'the study of what is needed and important' and 'air' 'air or food'. No printable.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture V 'Crystal Virtues', Lecture V, the Lecturer's answer to May, 'No, May, not a bit of it; right is right, and wrong is wrong'; text of the Illustrated Library Edition (Boston and New York: Colonial Press), which keeps the punctuation that Gutenberg's separate text (no. 4701) has lost here.

Changed at the end. Ruskin speaks of fools: 'Their particular and chief way of saying "There is no God" is this, of declaring that whatever their "public opinion" may be, is right: and that God's opinion is of no consequence.' Tolstoy makes it general, 'The chief and most usual way of denying the existence of God' (Главный и самый обычный способ отрицать существование бога), and turns 'God's opinion is of no consequence' into 'to attach no importance to one's own consciousness of God' (не придавать никакого значения своему сознанию бога): God's opinion becomes the knowledge of God within a person. The change was made in stages. Thoughts of Wise Men (1903, 14 November; Tolstoy's own version) keeps Ruskin's 'particular and chief' (Главный и особенный) and 'God's opinion' (мнению бога), and prints before it the Lecturer's preceding words, 'right is right, and wrong is wrong. It is only the fool who does wrong, and says he "did it for the best"'; Путь жизни (1910, ch. XXVII, § I, no. 1) goes further, 'that voice of God which we hear unceasingly in our soul' (тому голосу бога, который мы непрестанно слышим в душе своей). No printable.

The words shown were found, word for word, in the saved source text. The Political Economy of Art (1857; reissued as A Joy for Ever, 1880), Lecture II, Lecture II, part IV, 'Distribution', after 'What do you suppose fools were made for?'; the Ward Lock printing of 1912, with Unto This Last.

Changed in one word and made general. Ruskin speaks of 'every strong and wise man', whose strength is given him 'not that he may crush the weak, but that he may support and guide them'; the weak are the fools that 'wise people' were made to 'take care of', and the next sentences make the strong man the guide and father of the poor. Tolstoy writes 'Power is given to man not that he should crush the weak, but that he should support him and help him' (Мощь дана человеку не для того, чтобы он давил слабого, а чтобы он поддерживал его и помогал ему): 'strong and wise man' becomes 'man', the weak become one, and 'guide' becomes 'help' (помогал), so Ruskin's fatherly authority over the weak drops out. No printable.

The words shown were found, word for word, in the saved source text. Unto This Last (1860–62), Essay IV 'Ad Valorem', Essay IV, after 'consumption absolute is the end, crown, and perfection of production'; the source of Tolstoy's first paragraph.

Joined from two works twelve years apart. Thoughts of Wise Men (1903) printed them as two entries under 8 August, each signed (Tolstoy's own version), in the same words as the Circle, which joins them under one signature. The first paragraph is from Unto This Last and changes Ruskin's middle sentence: 'Twenty people can gain money for one who can use it' (many can earn, few can spend well) becomes 'What twenty people produce with difficulty, one can easily consume' (Что двадцать человек с трудом произведут, то один легко может потребить), and 'never "how much do they make?" but "to what purpose do they spend?"' becomes 'not how much he produces, but on what these products are spent'. The second and third are from Fors Clavigera, Letter XXI (Related). 'My correspondents write under the conviction' becomes 'People usually assert' (Люди обыкновенно утверждают); 'modern commerce, or the methods of its transaction' becomes 'modern industry or the methods of production and trade'. Tolstoy leaves out the sentence that answers the correspondents, 'I, on the contrary, am convinced that it is by his personal conduct that any man of ordinary power will do the greatest amount of good that is in him to do', and begins the third paragraph with its second half. 'Wise talking' becomes 'clever talk' (умных разговоров), and 'I am sometimes tempted' 'I sometimes feel an irresistible desire' (испытываю иногда непреодолимое желание); 'to try and do what seems to me rational, silently; and to speak no more' is kept. No printable.

The words shown were found, word for word, in the saved source text. Lectures on Art, delivered before the University of Oxford in Hilary Term 1870, Lecture I 'Inaugural', § 4, which Ruskin's later note calls 'the most pregnant summary of my political and social principles I have ever been able to give'.

Shortened to one of four clauses. Ruskin's question has four 'when' clauses: no employment 'unhappy or ignoble'; 'mechanical operations, acknowledged to be debasing in their tendency, shall be deputed to less fortunate and more covetous races'; 'advance from rank to rank, though possible to all men, may be rather shunned than desired by the best'; and every citizen's aim the 'fulfilment of a duty which shall be also a birthright'. Tolstoy keeps the third: 'Should we not strive for such an ideal of national life in which rising by the steps of the social ladder will not so much attract as frighten the best people?' 'Though possible to all men' is left out, and 'rather shunned than desired' becomes 'not so much attract as frighten' (не столько пленять, сколько страшить). The same words are in Thoughts of Wise Men (1903, 13 May; Tolstoy's own version). No printable.

The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. II (1853), chapter VI 'The Nature of Gothic', Ch. VI, §§ XVI, XIII, and XV, in that order: §XVI 'We have much studied and much perfected', the second half of §XIII 'Men may be beaten, chained', and the first half of §XV 'It is verily this degradation of the operative into a machine'.

Joined from three sections of the chapter, rearranged: Tolstoy begins with §XVI (the division of labour, the pins), goes back to the second half of §XIII (true slavery), and ends with the first half of §XV (the workers' revolt), stopping at 'never were they so much hated by them'. Most of it is close, with these changes. 'Sand of human soul, much to be magnified before it can be discerned for what it is' is shortened to 'sand of the human soul', and 'we should think there might be some loss in it also' becomes 'we would think that this too is unprofitable' (это тоже и невыгодно). 'To smother their souls within them' becomes 'to crush their immortal souls' (давить в них бессмертные души); 'to make the flesh and skin which, after the worm's work on it, is to see God, into leathern thongs to yoke machinery with' becomes 'to use their flesh and skin for straps to drive machines', without Ruskin's echo of Job; and 'this it is to be slave-masters indeed' becomes 'this is true slavery' (вот в чем истинное рабство). 'More than any other evil of the times, is leading' becomes 'Only this … forces' (Только это … заставляет), and 'their universal outcry against wealth, and against nobility' becomes 'their bitterness against wealth and against masters' (Озлобление их против богатства и против господ). Tolstoy leaves out the passage between, on obedience as 'liberty from care' and the 'precipice' between the classes. He printed the same text again in На каждый день (9 February, no. 8; Tolstoy's own version) and in Путь жизни (1910). No printable.

The words shown were found, word for word, in the saved source text. Inaugural Address delivered at the Cambridge School of Art, 29 October 1858 (Cambridge: Deighton, Bell, 1858), p. 22, after the causes of national decline, 'luxury, effeminacy, love of pleasure, fineness in Art, ingenuity in enjoyment'.

Close, with three words shifted. Ruskin gives it as 'the main lesson … we gather for our youth from ancient history': 'simplicity of life, of language, and of manners gives strength to a nation; and … luxuriousness of life, subtlety of language, and smoothness of manners bring weakness and destruction on a nation'. Tolstoy keeps the two triads and the outcome. 'Manners' becomes 'habits' (привычек) both times; 'subtlety of language' becomes 'pretentiousness of language' (вычурность языка), and 'smoothness of manners' 'effeminacy of habits' (изнеженность привычек), a word Ruskin uses in the sentence before ('luxury, effeminacy, love of pleasure'). The lesson serves Ruskin's warning, on the page before, that 'Art has always destroyed the power and life of those who pursued it for pleasure only'. Tolstoy printed the thought first in Thoughts of Wise Men (1903, 15 January; Tolstoy's own version), with «нации» where the Circle has «народу», and again in На каждый день (11 May, no. 9). The commentary of Jubilee vol. 40 names L. P. Nikiforov's Russian «Избранные мысли Джона Рёскина» (Posrednik, 1902) as the source of Tolstoy's Ruskin in that book; earlier months did not find it online. The address was found by archive.org full text ('simplicity of life, of language'); George Allen reprinted it in 1879 (archive.org, not saved). No printable, because the words for manners are changed.

The words shown were found, word for word, in the saved source text. The Queen of the Air (1869), III 'Athena Ergane', § 117, on Athena's wrath against those who resist her: 'Wisdom never forgives'.

Close. Tolstoy takes the last two clauses of Ruskin's sentence about Wisdom (Athena), who 'never forgives' and 'avenges forever' the resistance offered her, and makes them a maxim of their own: 'the lost hour can never be redeemed' becomes 'you will never bring back lost time' (никогда не вернешь потерянного времени), 'the accomplished wrong never atoned for' becomes 'you will never put right the evil done' (никогда не исправишь сделанного зла). The same words stand in Thoughts of Wise Men (1903) under 12 February; The Path of Life (Jubilee vol. 45) works them into a sentence of its own, unsigned: «Если бы только мы чаще вспоминали о том, что никогда не вернешь потерянного времени, никогда не переделаешь сделанного зла, мы больше бы делали добра». The commentary of Jubilee vol. 40 names L. P. Nikiforov's Russian «Избранные мысли Джона Рёскина» (Posrednik, 1902) as the source of its Ruskin; it was not found online. Faithful to the English: printable offered; a reviewer may judge 'atoned for' made «исправишь» (put right) enough to keep Tolstoy's version.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture IV 'The Crystal Orders', The Lecturer's answer to Violet, who has sighed that there are so many beautiful things we never see.

Changed in two places. 'But not glad in thinking' becomes 'but grieve at the thought' (но огорчаться при мысли); and Ruskin's climax, more evil 'than his own soul can ever conceive, much more than his hands can ever heal', is flattened to 'more evil than his soul can grasp and his hand put right' (чем в силах душа его постичь, а рука исправить). 'More beauty' becomes 'immeasurably more' (неизмеримо больше), 'than human eyes can ever see' 'than the human eye can take in' (чем в силах охватить человеческий взор). In Ruskin the words are the Lecturer's (L.) to the girl Violet. The text is that of Thoughts of Wise Men (1903), 4 May, where the source named in the vol. 40 commentary is Nikiforov's «Избранные мысли Джона Рёскина» (1902), not found online; the change may be the translator's. In На каждый день (Jubilee vol. 43, June 30) Tolstoy changed it once more: 'God has made immeasurably more beauty' becomes 'there is immeasurably more beauty in life' (в жизни неизмеримо больше прекрасного).

The words shown were found, word for word, in the saved source text. Sesame and Lilies, Lecture III 'The Mystery of Life and its Arts' (Dublin, 1868), Near the end of the lecture, after 'Helpful action, observe!' and the Pharisee's thanksgiving.

Close. 'Not in what we differ from other people, but in what we agree with them' becomes 'not what separates us from other people but what we have in common with them' (не то, что нас отделяет от других людей, а то, что у нас с ними общего). Thoughts of Wise Men (1903), 21 July, keeps Ruskin's opening 'At every moment of our lives' (В каждый момент нашей жизни); the Circle replaces it with 'always' (всегда). In Ruskin the sentence is about religious faith: dwelling on the points in which we differ from others is 'the essence of the Pharisee's thanksgiving'. No printable, because the Circle's 'always' replaces words inside the sentence and the sentence runs on in Ruskin past the semicolon.

The words shown were found, word for word, in the saved source text. Mornings in Florence (1875–77), The Fifth Morning 'The Strait Gate', On the Spanish Chapel, figure XIV, Polemic Theology.

Shortened, with two words changed. 'In any department of industry' is dropped (Thoughts of Wise Men, 1903, kept it as «ни в чем», in nothing); 'by arguing' becomes 'by talk' (путем разговоров); 'two others will grow out of it' becomes 'two others will surely present themselves to you' (наверное, предстанут перед вами). The 1903 version keeps Ruskin's image, 'beautiful as the first little leaves of dicotyledonous plants'; the Circle drops it, and with it the growing out of one truth from another. In Ruskin the passage explains why Polemic Theology is the last of the divine sciences in the Spanish Chapel: truth is not settled by debate.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter XCIII 'Invocation' (Christmas 1883); vol. IV of the George Allen edition, 1906, The letter's last paragraph, p. 438.

Changed. 'My time fails me, my thoughts how much more, in trying to imagine what this sweet world will be, when the meek inherit it indeed' becomes 'My imagination refuses to picture that blessed time when the meek inherit the earth' (Мое воображение отказывается рисовать то блаженное время, когда кроткие наследуют землю); the handmaiden clause (Luke 1:48) is left out. 'For the day will come' becomes 'But that day will inevitably come' (Но день этот неизбежно настанет), and 'the expectation of the poor shall not perish for ever' (Psalm 9:18) 'the hopes of the poor are not vain' (надежды бедных не тщетны). In the last sentence, which joins Zechariah 4:6 to Psalm 25:9, 'the meek shall He guide in judgment' becomes 'he will call the meek to his judgment' (призовет он кротких на суд свой): guiding in judgment is made a summons to judgment. The thought is not in Thoughts of Wise Men (1903); the Jubilee list of the Circle's sources names Nikiforov's «Избранные мысли» of Ruskin, part III (1904), not found online, so the changes may be the translator's. The OCR of the saved page reads '^vill' for 'will' in the sentence 'For the day will come', which is therefore not excerpted.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LXVII (July 1876), The summary of the constitution of St. George's Company, under the second condition of Companionship, 'to earn our own living with our own hands'.

Shortened and changed in several places. Tolstoy starts at Ruskin's 'the attempt so to live is among the worst possible ways they can take of injurious begging', made 'among the worst and most harmful ways people choose', the begging left for later. 'In spite of you' becomes 'in spite of the existing demand' (вопреки существующему спросу); 'they will starve like grasshoppers' becomes 'like the dragonfly of the fable' (как стрекоза басни: Krylov's «Стрекоза и муравей»). Ruskin's 'just by so much more contemptible than common beggars, in that they are noisy and offensive beggars' becomes 'consider themselves nobler and less contemptible than ordinary beggars, whereas they are in essence only noisy and harmful beggars' (считают себя более благородными и менее презренными … тогда как они являются в сущности только шумливыми и вредными попрошайками); 'because they think it genteel' is left out. 'Grinding organs outside my door' becomes 'buzzing in my ears with their barrel organs' (жужжат мне в уши своими шарманками), 'defacing the streets with bills' is left out, 'a thousand leagues square of dirtily printed falsehood, every morning at breakfast' becomes 'thousands of square miles of dirtily printed lies, with which people get drunk' (которой упиваются люди). Ruskin's sentence 'Whatever in literature, art, or religion, is done for money, is poisonous itself' is left out before the close, which Tolstoy keeps.

The words shown were found, word for word, in the saved source text. Time and Tide, by Weare and Tyne (1867), Letter XV 'The Nature of Theft by Unjust Profits' (29 March 1867), § 81, on men of genius who set their price.

Shortened. 'Genius' becomes 'your talent' (свой талант); 'in a transcendental, but perfectly true, sense' is left out; 'the sale of it involves the guilt both of simony and prostitution' becomes 'selling it, you become guilty at once of simony and of prostitution'; 'Your labor only may be sold; your soul must not' becomes 'You may sell your labor, but not your soul'. No printable, because words are left out inside the passage.

Not found yet.

Not found in Ruskin. The same sentence stands in Thoughts of Wise Men (1903) under 7 March, after Matthew 18:3–4, signed «Л. Т.»: the commentary of Jubilee vol. 40 says that in that edition the thoughts belonging to Tolstoy are signed «Л. Т.», the Posrednik printing having left some unsigned. The Circle signs it «Джон Рёскин», and the vol. 42 list of corrected attributions has no entry for it. The thought may be Tolstoy's own, wrongly signed in the Circle, or a Ruskin sentence from L. P. Nikiforov's «Избранные мысли Джона Рёскина» (Posrednik, 1902), which was not found online; neither is certain, so the signature stands.

Searched: Every saved Ruskin text (Modern Painters I–V, The Stones of Venice I–III, Fors Clavigera, Sesame and Lilies, The Crown of Wild Olive, The Ethics of the Dust, The Eagle's Nest, Unto This Last, Time and Tide, The Queen of the Air, Lectures on Art, Mornings in Florence, The Two Paths, and others) and 24 more Ruskin books from Gutenberg (among them Arrows of the Chace, On the Old Road, A Joy for Ever, Proserpina, Love's Meinie, Lectures on Landscape, Selections from the Works of John Ruskin, The Harvest of Ruskin), and The Ruskin Birthday Book (1889, archive.org), for children together with innocence or perfection; Southgate, Tileston, and Coit; web searches.

The words shown were found, word for word, in the saved source text. Modern Painters, vol. I (1843), Preface to the Second Edition (1844), on the painter's first and last stages: 'Our first and last coincide'.

Close, with one change of sense at the end. 'Which it is the pride of utmost age to recover' becomes «открытие которой составляет гордость позднейших лет» (the discovery of which is the pride of later years): in Ruskin old age regains the truth childhood held, the point of his paragraph that 'our first and last coincide'; in Tolstoy later years discover it. 'The grasp of manhood cannot retain' becomes «не могут удержать взрослые люди своими мужественными руками» (grown people cannot hold with their manly hands). Thoughts of Wise Men (1903) has the same words under 29 January, without «взрослые». The commentary of Jubilee vol. 40 names L. P. Nikiforov's «Избранные мысли Джона Рёскина» (Posrednik, 1902), not found online, as the source of its Ruskin. No printable: 'recover' is changed.

The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture IX 'The Story of the Halcyon' (10 March 1872), § 206, the end of the lecture, on the home 'we would quit no more'.

Close. Tolstoy takes the first of Ruskin's three sentences on the duty of science, art, and literature, almost word for word; 'telling us the causes' becomes «объясняет причины» (explains the causes). Not in Thoughts of Wise Men (1903). Faithful to the English: printable offered.

The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. III (1853), ch. II 'Roman Renaissance', §§ XXV–XXVI, 'Knowledge is mental food'.

A free version of § XXV, as «По Рёскину» (after Ruskin) says. Ruskin's 'knowledge' becomes «Науки» (the sciences), and 'the spirit' becomes «ум» (the mind). Of Ruskin's three misuses, knowledge 'mixed and disguised by art', 'refined, sweetened, and made palatable', and 'eaten to surfeiting', the Circle keeps only the last, «если принимать ее не в меру» (if it is taken beyond measure), and adds «Так что и умственной пищи можно переесть и заболеть от нее» (so one can overeat on mental food too and fall ill of it), from 'minister to disease and death'. The last sentence, «принимать ее только тогда, когда это необходимо нужно» (to take it only when it is truly needed), condenses § XXVI's question 'how much of it will enable us best for our work'. The Path of Life (1910) prints a fuller version, unsigned, that keeps 'refined, sweetened' as «не чиста, подслащена» (not pure, sweetened) and ends 'only when one is hungry ... when knowledge is needed for the soul'. The sentence before § XXV gave 9-23.4.

The words shown were found, word for word, in the saved source text. The Ethics of the Dust (1866), Lecture 4 'The Crystal Orders', the Old Lecturer's answer to Lily, who finds the books on crystals 'so dreadful'.

Changed in two places. Ruskin says no road to good knowledge is 'wholly among the lilies and the grass'; Tolstoy says it never runs «по шелковистой мураве, усеянной лилиями» (over silken turf strewn with lilies), without 'wholly'. 'There is rough climbing to be done always' becomes «всегда человеку приходится взбираться по голым скалам» (one always has to climb over bare rocks). Out of the dialogue, the play on the name of Lily, to whom the lecturer speaks, is lost. The same words stand in Thoughts of Wise Men (1903) under 24 December; На каждый день (Jubilee vol. 43) repeats them signed «Рескин», and The Path of Life (ch. XX «Усилие», § I) has «усеянной цветами» (strewn with flowers). The same lecture gave August's 8-15.2.

The words shown were found, word for word, in the saved source text. Gothic Architecture and the Oxford Museum, letter to H. W. Acland (20 January 1859), first printed in H. W. Acland and J. Ruskin, The Oxford Museum (1859), pp. 60–90; here from Arrows of the Chace, vol. I (1880), section VI 'Architecture'.

Changed, and changed again between 1903 and the Circle. Ruskin finds it strange that physical science 'should ever have been thought adverse to religion': the error is people's opinion of science. Tolstoy finds it strange that sciences «могут когда-нибудь быть враждебны религии» (could ever be hostile to religion). 'The pride of physical science is, indeed, adverse, like every other pride, both to religion and truth' becomes «Науки, если они тщеславны, становятся враждебны не только религии, но и истине» (sciences, if they are vain, become hostile not only to religion but to truth); 'sincerity of science, so far from being hostile' becomes «истинная же наука не только не враждебна религии» (true science is not only not hostile to religion); and Ruskin's image, 'the path-maker among the mountains for the feet of those who publish peace' (after Isaiah 52:7), becomes «всегда содействует ей» (always assists it). Thoughts of Wise Men (1903), 27 October, is nearer the English: it keeps «физические науки» (physical sciences), «как и всё тщеславное» (like everything vain) for 'like every other pride', and the image, «прокладывает в горах тропинку для идущих вещать мир».

The words shown were found, word for word, in the saved source text. The Stones of Venice, vol. III (1853), ch. II 'Roman Renaissance', § XXIV, on 'the true nature of knowledge itself'.

Close except at one point. Tolstoy takes the clause on its own: 'knowledge is infinite, and ... the man most learned in human estimation' becomes «Знание бесконечно, и человек, самый ученый, по мнению людей»; but 'is just as far from knowing anything as he ought to know it' becomes «так же далек от истинного знания» (is as far from true knowledge): Ruskin's point, that no one knows any single thing as it ought to be known, becomes a distance from 'true knowledge'. 'The unlettered peasant' is «безграмотный крестьянин». The same words, unchanged, stand among the last thoughts of Thoughts of Wise Men (1903), 31 December. The next section of the chapter gave 9-9.5.

The words shown were found, word for word, in the saved source text. Unto This Last (Cornhill Magazine, 1860; book, 1862), Essay IV 'Ad Valorem', near the end of the essay, after 'all true economy is "Law of the house"'.

Shortened, with some words changed. Thoughts of Wise Men (1903), 21 December, gives the sentence from 'remembering always' to its end; for the Circle Tolstoy cut 'the rule and root of all economy' and the closing clause on life well spent, prevented, or slain. 'The great, palpable, inevitable fact' becomes «великую и неизменную истину» (the great and unchanging truth); 'what one person has, another cannot have' becomes «то, что вы имеете, не может иметь никто другой» (what you have, no one else can have); 'every atom of substance' is «каждый атом» in 1903 and «каждая частица» (every particle) in the Circle; 'is so much human life spent' becomes «представляет собою частицу человеческой жизни» (is a particle of human life), without 'spent'.

The words shown were found, word for word, in the saved source text. Lectures on Art, delivered at Oxford in Hilary Term 1870, Lecture IV 'The Relation of Art to Morals', End of Lecture IV.

Close in the first half; Ruskin's 'some goodly strength or knowledge gained for yourselves' becomes 'a good effort over oneself', and 'sure' is dropped.

The words shown were found, word for word, in the saved source text. The Eagle's Nest (1872), Lecture II 'The Function of Wisdom', §30, Lecture II, end of §30.

Close, sentence for sentence. Small changes: 'nor imitating the science of the Insect' becomes 'not imitating them'; 'modest towards God, gentle to His creatures' becomes 'humble... kind'.

The words shown were found, word for word, in the saved source text. Modern Painters, vol. V (1860), Part IX, chapter I 'The Dark Mirror', §11, Part IX, ch. I, §11.

Close to the first excerpt, minus 'still' and 'darkly': Ruskin's 'the soul of man is still a mirror, wherein may be seen, darkly, the image of the mind of God' is the sentence Tolstoy translates.

The words shown were found, word for word, in the saved source text. The Eagle's Nest: Ten Lectures on the Relation of Natural Science to Art (Oxford, 1872), Lecture IX 'The Story of the Halcyon', Lecture IX, §179.

Close: Tolstoy translates the clause Ruskin calls his 'main theorem'; 'unless they contribute to this end of making us feel kindly towards all creatures' becomes 'unless they help people to be kinder to all creatures'. The rest of Ruskin's sentence ('but that drawing, and especially physiologic drawing, is vital education') is left out. Probably through Nikiforov's Russian selection (1904). Ruskin's own clause is printed here; in Ruskin it begins mid-sentence.

The words shown were found, word for word, in the saved source text. Modern Painters, vol. I (1843), Part II, Section I, Chapter VII 'General Application of the Foregoing Principles', Part II, Sec. I, Ch. VII, §8 'The value of inferior works of art how to be estimated'; reprinted by Ruskin in Frondes Agrestes (1875), §71.

A close translation of Ruskin's clause; 'the weakest among us' becomes 'the most pitiful of us' (самый жалкий), 'which is peculiar to him' becomes 'being our own particularity', 'his race' becomes 'all mankind', and 'forever' is dropped. In Frondes Agrestes §71 Ruskin printed it with commas ('which, worthily used, will be a gift also to his race for ever'). Ruskin's own clause is printed here, without 'forever'; in Ruskin it begins mid-sentence.

The words shown were found, word for word, in the saved source text. Sesame and Lilies (1894 George Allen edition), Lecture III 'The Mystery of Life and its Arts' (Dublin, 13 May 1868), Lecture III, near the end, the paragraphs on '"The work of men"—and what is that?'.

Close, with one sentence left out: three consecutive pieces, in Ruskin's order, one per paragraph of the Russian. Ruskin's rhetorical question ('Is it not always the great objection...?') becomes a statement; the sentence on those who really cannot leave their work ('Those of us who really cannot...') is omitted; 'Providence is just now very distinctly calling them out again' becomes 'it also requires of them that they leave that position'; and 'which "station in life" each had to leave, with brief notice' becomes 'and they all left these positions, because they thought it their duty'.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter XLVI (Florence, 28 August 1874), Letter XLVI, the passage on what a boy or girl can do ('Is there no garden near you...').

Close, sentence for sentence: 'the Devil's pet weapon' becomes 'the devil's favourite weapon', 'goads evil' becomes 'encourages evil', 'paralyzes good' becomes 'stops good'. Ruskin's lead-in ('You are ashamed? Yes; that') is left out. Ruskin's own words are printed here; in Ruskin they begin mid-sentence.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday 1875), Letter LIII, after the commentary on Pope's 'Essay on Man', the paragraph beginning 'And it will be found ultimately by all nations'.

Close, the whole paragraph, with small changes: 'their own lowly nature' becomes 'their own imperfection'; 'the lower animals' becomes 'animals and plants'; 'neither reason, art, nor peace, are possible to man' becomes 'neither peace nor the development of his mind and spiritual powers is thinkable for man' (art drops out); the opening 'And' is dropped. Ruskin's own paragraph is printed here, from 'it will be found'.

The words shown were found, word for word, in the saved source text. The Two Paths (1859), Lecture I 'The Deteriorative Power of Conventional Art over Nations' (Kensington Museum, January 1858), Lecture I, after the comparison of the Chartres statue with the Madonna of Amiens ('Tender and true').

Close: 'an infinitude of tenderness is the chief gift and inheritance of all the truly great men' is translated word for word ('chief' becomes 'greatest'). Ruskin's own words are printed here; in Ruskin they begin mid-sentence.

The words shown were found, word for word, in the saved source text. Lectures on Architecture and Painting, delivered at Edinburgh in November 1853, Lecture IV 'Pre-Raphaelitism' (18 November 1853), Lecture IV, §120.

Close, three sentences in order: 'anything which makes religion its second object, makes religion no object' becomes 'whoever has religion in second place has none at all'; 'God will put up with a great many things in the human heart' becomes 'God is compatible with much in a man's heart'; 'He who offers God a second place, offers Him no place' is kept exactly. In Ruskin the point is about ancient and modern art. Ruskin's own words are printed here; in Ruskin they begin mid-sentence.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday 1875), Letter LIII, in the commentary on the eighth Psalm, after 'S'il y avait un Dieu, il faudrait le fusiller'.

The frame and the first clause are close ('historically certain' becomes 'all history confirms the undeniable truth'; 'the Life of God is not to be discovered by reasoning, but by obeying' becomes 'God can be grasped not by reasoning but by obedience'). But Ruskin's 'on doing what is plainly ordered, the wisdom and presence of the Orderer become manifest' becomes 'the presence of an eternal order in the world becomes evident only in submission to that order': Ruskin's personal Orderer is made an impersonal order. 'His way' becomes 'His will', and 'His saving health among all nations' and the closing clause ('on disobedience always follows darkness, the forerunner of death') are left out. Same letter as 12-11.1.

The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter XCI 'Dust of Gold' (September 1883); vol. IV of the George Allen edition, 1906, Letter XCI, the passage on girls conscious of possessing less beauty ('The real and effective sources of consolation...'), p. 397 of the 1906 volume.

Close except for one clause: Ruskin's 'rebuke the violence of its passions' is left out; 'obtainable without anxiety' becomes 'are attained without agitation of soul' and 'memorable without regret' becomes 'are remembered without pangs of conscience'. Gutenberg has only vols 1-6 of Fors (Letters I-LXXII); this letter was found by searching the archive.org full text.