The Laws of ManuЗаконы Ману

The words shown were found, word for word, in the saved source text. Manusmṛti, VIII.84.

Translated from Conway's form: 'the soul itself is its own witness; the soul itself is its own refuge: offend not thy conscious soul, the supreme internal witness of men!' Tolstoy's 'conscious soul' and 'highest inner' come from it; he makes 'witness' 'judge' both times. In Manu the verse is addressed to a witness in court, urging true evidence. The Sanskrit was not checked.

The words shown were found, word for word, in the saved source text. Manusmṛti, V.48.

Close to the verse: 'Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat' (Bühler). Tolstoy makes heavenly bliss «блаженство» and 'is detrimental to' «затрудняет путь к» (makes the way harder). The Sanskrit says 'without harm to living beings meat never comes to be; and the killing of living beings does not lead to heaven; therefore let him avoid meat.' Through which translation Tolstoy read it was not found; it is in neither Conway nor Williams's Ethics of Diet (1883), and not in Thoughts of Wise Men (1903). T. Tolstaya's vegetarian anthology of 1903 («250 мыслей... о вегетарианстве»), in the Jubilee source list, is likely; it is not online.

The words shown were found, word for word, in the saved source text. Manusmṛti, IV.172; Conway (1874), no. DCCX, Justice, p. 448.

Conway's English, shortened and changed at the end. Conway: 'Iniquity, committed in this world, produces not fruit immediately, but, like the earth, in due season, and advancing by little and little, it eradicates the man who committed it.' Tolstoy keeps the first half, «Зло в этом мире не тотчас дает плоды, но, как земля, понемногу и в свое время» (evil in this world does not bear fruit at once, but, like the earth, little by little and in its season), and puts in place of 'it eradicates the man who committed it' a sentence of his own, «И плоды эти ужасны» (and these fruits are terrible). 'Like the earth' renders the Sanskrit gauḥ, which means both cow and earth: Bühler translates 'like a cow' and notes that most commentators take it in 'the earth', 'which does not at once yield a harvest.' The Sanskrit: 'unrighteousness practised in the world does not bear fruit at once, like a cow (or the earth); turning slowly, it cuts the roots of the doer.' Tolstoy took three of June 6's entries from the same pages of Conway's chapter 'Sanctions' (6-6.3, 6-6.4). Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. The Sacred Anthology (1874), no. VII, Morality, its last sentence, marked Hindu, Manu.

Conway's English: 'There are two roads which conduct to perfect virtue,—to be true, and to do no evil to any creature.' Tolstoy makes 'to be true' «быть справедливым» (to be just) and drops 'perfect': «Есть два пути, ведущие к добродетели: быть справедливым и не делать зла живым существам». Conway prints the sentence at the end of his section 'Morality', marked Hindu, Manu, after two sentences of Manu on sensuality and on moral duties. No verse of Manu in these words was found in Bühler's translation; Manu X.63, a related passage, names 'abstention from injuring (creatures), veracity' first among the duties of all four castes. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. Manusmṛti (Laws of Manu), VIII.90-91 (the judge's charge to a witness); Conway (1874), no. LXXVI, Truth, p. 49, margin 'Hindu. Manu.'.

Conway's section 'Truth', closely: 'The fruit of every virtuous act which thou hast done, O good man, since thy birth, shall depart from thee to the dogs, if thou deviate from the truth. O friend to virtue! that supreme spirit, which thou believest one and the same with thyself, resides in thy bosom perpetually, and is an all-knowing inspector of thy goodness or of thy wickedness.' Tolstoy's changes are small: 'shall depart from thee to the dogs' becomes «погибнет» (will perish), 'believest' becomes «знаешь» (know), and 'an all-knowing inspector of thy goodness or of thy wickedness' becomes «всеведущий наблюдатель добра и зла, которое ты совершаешь» (the all-knowing observer of the good and evil that you do); 'O friend to virtue' is dropped. The change of sense against Manu is already in Conway's English, which is not Bühler's; Conway's list of authorities names Jones's Works in thirteen volumes, which hold Jones's Manu (1794), but the wording was not checked against it. In Manu these are words a judge speaks to a witness: all his merit goes to the dogs 'if in thy speech thou departest from the truth' (yadi brūyās tvam anyathā, 'if you speak otherwise'), and v. 91 says 'if thou thinkest … "I am alone" (eko 'ham asmi), (know that) that sage who witnesses all virtuous acts and all crimes ever resides in thy heart' (Bühler). Conway's English drops the speech and the court, and turns 'I am alone' into a spirit 'one and the same with thyself'; Tolstoy's «про который ты знаешь, что он един с тобою» (of which you know that it is one with you) follows it. Conway's next page (8-23.3, the same day) is also his.

The words shown were found, word for word, in the saved source text. Manusmriti (Laws of Manu), XII.89, 91, 118; Conway (1874), p. 81, no. CXXXI, Theism, margin 'Hindu. Code of Manu. (Brighu.)'.

The first three paragraphs of Conway's 'Theism' (no. CXXXI), which are Manu XII.89, 91, and 118 in Sir William Jones's English (Works, 1807, vol. VIII, saved as sources/jones-works-1807-v8/; Conway's list of authorities names Jones's Works), lightly edited: Jones's 'supreme soul' is Conway's 'supreme mind', and his 'that sole divinity' Conway's 'the One'. Tolstoy changes each. (1) 'is concrete and interested; but an act performed with a knowledge of God, and without self-love, is abstract and disinterested' becomes «всегда корыстны, и только поступок, совершенный вследствие познания бога, достоин его» (are always self-seeking, and only an act done from the knowledge of God is worthy of him): 'always' and 'worthy of him' are his, 'without self-love' and the pair concrete/abstract go; 'a sacrifice for rain' becomes «молитвы о дожде» (prayers for rain). (2) 'Equally perceiving the supreme mind in all beings, and all things in the supreme mind' becomes «Признавая высший разум во всех существах и вещах» (recognizing the supreme reason in all beings and things), without the reverse half, and 'sacrifices his own spirit' becomes «приносит в жертву свой ум» (sacrifices his mind). (3) 'Let every Brahmin' becomes «Пусть каждый» (let everyone), and 'he cannot give his heart to iniquity' becomes «он не может уже отдаваться злым помыслам» (he can no longer give himself to evil thoughts). The Sanskrit has no rain and no God: 12.89 calls acts done with desire (kāmya) for this world or the next pravṛtta, and acts without desire, preceded by knowledge, nivṛtta; 12.91 says that he who sees himself in all beings and all beings in himself, sacrificing to the self, attains self-rule (svārājya), Bühler's 'an autocrat and self-luminous', Jones's 'the One, who shines by his own effulgence'; 12.118 asks every one, Bühler's '(every Brâhmana)', to see all things in the self, 'for he who recognises the universe in the Self, does not give his heart to unrighteousness'. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. Manusmṛti, I.30 + II.163 + II.161.

Three verses joined, II.163 before II.161. Tolstoy makes karma general ('actions bring beings into their proper positions', dropping 'in new births'), 'scorned/scorner' becomes 'offended/offender', and 'gaining heaven' becomes 'attaining the good'; 'let no one be wrathful' is his addition. The Sanskrit was not consulted.