6. A different pointДругой смысл

The words shown were found, word for word, in the saved source text. Pensées diverses, Œuvres complètes, ed. Laboulaye, t. VII (Paris: Garnier, 1879), «Variétés»; the line directly before the thought of 5-27.5.

Montesquieu's line, its sense turned. 'Il faut avoir beaucoup étudié pour savoir peu' (one must have studied much to know a little) becomes «чтобы сознать, что знаешь мало» (to realize that one knows little): Montesquieu's remark on how little long study yields becomes the realization of one's own ignorance. The signature is a slip of the name. The line stands in Montesquieu's Pensées diverses directly before 'J'aime les paysans', which the Circle's printed editions also signed «Монтэнь» (27 May, 5-27.5) and the Jubilee editors corrected to «Монтескье»; here they left the signature. Tolstoy himself wrote «Монтень» for Montesquieu in a note of 1907 (vol. 40 commentary: «Монтень [описка; нужно — Монтескье]»), and in На каждый день (19 April, no. 9) he printed the Circle's wording under «Монтескье» (tolstoy). For the Montesquieu he added to Rusanov's La Bruyère in 1907 he translated the same line closer to the French: «Надо много учиться, чтобы знать хоть немного» (to know at least a little; vol. 40, «Избранные мысли Монтескье», no. 10). Cotton's English Montaigne was searched for the thought without result. No public-domain English of Montesquieu's line was found.

The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, New Series, no. 11, December 1901, The column 'Key Thoughts' (pp. 164–165), its last paragraph, signed '--Lucy A, Mallory'.

Mallory's own, signed by her. Changed in its first words: her 'spiritual power' becomes 'spiritual food' (В духовной пище нет недостатка), and her clause 'it surrounds us on every hand' is left out, so the thought that opens on breath now opens on food; 'a lack of capacity to inspire it' (to breathe it in) becomes 'only the capacity to take it in is lacking' (недостает лишь способности вбирать ее в себя). The dying man who lacks the capacity to assimilate air is kept. 'In the universe' becomes 'in the world' (в мире), and 'It is merely a question of wisdom to know how to employ and use them' becomes 'The work of wisdom is to understand how to master them' (Дело мудрости понять, как овладеть ими). No printable.

The words shown were found, word for word, in the saved source text. The Sutra in Forty-two Sections, section 12, the twenty difficult things (Beal's § 11); Conway (1874), no. CCLXVI, Difficult Things, p. 171.

Conway's English (from Beal's Catena, 1871), shortened and in one place changed. Conway prints the Buddha's list of difficult things in Beal's words, less two items ('to get sight of the Scriptures', 'to be born when a Buddha is in the world'), beside a margin that reads 'Chinese Budh[ist]', which Tolstoy's signature repeats; and where Beal's punctuation divides 'being rich and great; to be religious', Conway prints 'being rich and great, to be religious', as Tolstoy has it («будучи богатым и знатным, быть религиозным»). So Tolstoy read Conway. Of Conway's eighteen items he keeps ten, in Conway's order except that 'to avoid controversy', Conway's last, comes before 'thoroughly to extirpate self-esteem'. He leaves out 'to escape destiny', 'to be strong without being rash', 'to move in the world (to touch things) without setting the heart on it', 'to be good, and at the same time to be learned and clever', 'to see the hidden principle in the profession of religion', 'to attain one's end without exultation', 'to exhibit in a right way the doctrine of expediency', and 'to save men by converting them'. Two changes of sense: 'to be the same in heart and life' becomes «быть одинаковым ко всем людям в своем сердце и в жизни» (to be the same toward all people in one's heart and in one's life), so that consistency between heart and conduct becomes impartiality toward everyone; and 'to repress lust and famish desire' becomes «подавить похоть и плотские желания» (to repress lust and carnal desires). 'Not to contemn the ignorant' is «не осуждать невежественного» (not to condemn the ignorant). The Chinese is section 12 of the Sutra in Forty-two Sections in its later recension, saved here in the text with the Song emperor Zhenzong's commentary: 天下有二十難 ('there are twenty hard things in the world'), whose twenty items Beal follows one for one; the older Korean recension (February's 2-16.2) has only five. The item behind 'the same in heart and life' is 心行平等難 ('it is hard to keep mind and conduct even', 平等, impartial toward all), which is nearer Tolstoy's «ко всем людям» than Beal's English is. The Buddha is the speaker; «Китайский буддист» is Conway's margin and stands.

The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), part IV, section 1, Kehrbach's ed. (Leipzig: Reclam, 1879), p. 164, the section's opening sentence; Kant-Aussprüche no. 223 («Die religiöse Gewißheit»), Richter's register: Religion i. d. Gr., Hartenstein VI, 252.

Kant's definition, with its qualifier changed. 'Religion ist (subjectiv betrachtet)' (religion, subjectively considered) becomes «Религия, рассматриваемая сама по себе» (religion considered in itself): Kant limits the definition to religion on the side of the believing subject, and his footnote adds that it demands no assertoric knowledge, not even of God's existence; Tolstoy's words make it a definition of religion as such. 'Das Erkenntnis' (cognition, knowing) becomes «признание» (acknowledgment), and 'als göttlicher Gebote' (as divine commands) «заповедями бога» (as commandments of God). Tolstoy read it in Richter's Kant-Aussprüche, which prints the sentence alone under the heading 'Die religiöse Gewißheit' (intermediary). Semple's English adds 'as if they were' before 'divine commandments', which the German does not have. The Circle gives a neighbouring definition, Richter's no. 240 from Der Streit der Fakultäten, on 2 January (no. 5, «По Канту»).

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 26 décembre 1868 (7th ed., Geneva 1897, t. II, p. 41); Ward's translation, December 26, 1868.

Amiel's two sentences, with the end changed. Tolstoy joins Amiel's first two pairs, 'les amertumes en bénignité, le fiel des expériences humaines en mansuétude' (bitterness into benignity, the gall of human experience into gentleness), into one, «горечь жизненного опыта в благодушие» (the bitterness of life's experience into good nature), and makes Amiel's question, 'n'est-ce pas la sainte alchimie des belles âmes?' (is this not the holy alchemy of beautiful souls?), a statement, with «высоких душ» (lofty souls) for 'belles âmes'. «Чтобы оно представлялось людям естественным» (that it seem natural to people) follows 'qu'on la croie spontanée' (that it be thought spontaneous). Amiel's close, 'et que personne ne nous en sache gré' (and that no one give us credit for it), becomes «и чтобы нам не нужно было за это одобрение людей» (and that we should not need people's approval for it): in Amiel the change, once habitual, goes unthanked; in Tolstoy it needs no thanks. M. L. Tolstaya's Russian selection «Из дневника Амиеля» (Посредник, 1901), in the Jubilee list of the Circle's sources, was not seen.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 49 (Carus: 'Trust in Virtue').

Daodejing 49 in Tolstoy's own Russian from Carus's English (1898), as Thoughts of Wise Men (1903) prints it on the same day, 21 October; the Circle changes one pair of words. 1903 and the Circle against Carus: 'The holy man possesses not a fixed heart. The hundred families' hearts he makes his heart' becomes «Святой человек не имеет своих чувств. Чувства народа становятся его чувствами» (the holy man has no feelings of his own; the people's feelings become his feelings); Carus's first person ('The good I meet with goodness') becomes the third, and his reasons ('for virtue is good [throughout]', 'for virtue is faithful [throughout]') are left out; 'dwells in the world anxious, very anxious in his dealings with the world' becomes «живя в мире, озабочен своими отношениями к людям» (living in the world, is concerned about his relations with people); 'He universalises his heart' becomes «Он чувствует за всех людей» (he feels for all people); and the last sentence, 'The holy man treats them all as children', is dropped. For the Circle Tolstoy made 1903's «Верных … неверных» (the faithful … the unfaithful), Carus's 'the faithful … the faithless', into «Верующих … неверующих» (believers … unbelievers): trustworthiness becomes religious belief. The Chinese 信者，吾信之；不信者，吾亦信之 means 'the trustworthy I trust; the untrustworthy I also trust' (Legge: 'To those who are sincere (with me), I am sincere'). Tolstoy's selection «Изречения Лао-Тзе» (1910), no. 15, in the same volume, gives the passage otherwise: «С честным он обращается честно, с нечестным он обращается тоже честно» (he deals honestly with the honest, and honestly with the dishonest too).

The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 498 (Section VII); Trotter 498; Didot ed. (1863), part II, art. XVII, § LXXII, pp. 296–297.

B. 498, freely reworked, by way of Thoughts of Wise Men (1903, 11 October, no. 2), which the Circle copies with three changes of its own (tolstoy). Pascal speaks of the pain of entering into piety, which comes from 'l'impiété qui y est encore' (the impiety still in us); Tolstoy makes it «путь исправления себя» (the path of correcting oneself), hard «потому, что мы так долго предавались порокам» (because we have so long given ourselves to vices). Pascal's 'Nous ne souffrons qu'à proportion que le vice, qui nous est naturel, résiste à la grâce surnaturelle' (we suffer only in proportion as the vice natural to us resists supernatural grace) loses grace: «насколько пороки наши успели в нас вкорениться» (as far as our vices have taken root in us). Where Pascal says it would be unjust 'd'imputer cette violence à Dieu qui nous attire, au lieu de l'attribuer au monde qui nous retient' (to impute this violence to God who draws us, instead of to the world that holds us back), Tolstoy places the cause «в нашем собственном несовершенстве» (in our own imperfection). The simile of the child torn by its mother from robbers is left out, and 'La plus cruelle guerre que Dieu puisse faire aux hommes en cette vie est de les laisser sans cette guerre qu'il est venu apporter' (the cruellest war God can make on men in this life is to leave them without the war he came to bring) becomes «если бы бог избавил нас от этой борьбы, то мы, несчастные, остались бы навсегда с нашими пороками» (if God freed us from this struggle, we wretches would remain for ever with our vices). Against the 1903 text the Circle splits the first sentence in two, writes «несовершенстве» (imperfection) for «нечестии» (impiety, Pascal's word), and «навсегда с нашими пороками» for «при наших пороках». The 1903 book's Pascal came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник; vol. 40 commentary), not seen. The Didot text, in the printing Tolstoy owned (1850; here 1863), reads 'en s'exerçant dans la piété' (in exercising oneself in piety) (edition).

The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 2, April 1902, p. 20, the column 'Key Thoughts', signed at its end '--Lucy A. Malloby' (a misprint of Mallory).

Mallory's own, in her column. Changed: 'the spiritual senses' become 'our higher senses' (С нашими высшими чувствами), 'our other faculties' become 'all our faculties in general' (со всеми вообще нашими способностями), 'we do not realize that we possess them' becomes 'we cease to notice that we possess them' (мы перестаем замечать, что мы ими обладаем), and 'their spiritual faculties' become 'their faculties' (своих способностей), so the last sentence speaks of every faculty. Mallory's 'spiritual' is gone from both sentences. No printable.

The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 1, March 1902, p. 4, the column 'Key Thoughts', headed 'Lucy A. Mallory', the second paragraph.

Mallory's own, in her column. One word changed: her God is not an idol 'to be praised and flattered'; Tolstoy's is not an idol 'to be prayed to and flattered' (которому нужно молиться и льстить). He repeats 'God' at the head of the second clause (бог — идеал), and 'an Ideal to be made real in the daily life of the individual' becomes 'an ideal which a person must embody in his daily life' (который должен воплощать человек в своей повседневной жизни). The whole thought is in italics in the Jubilee text; Mallory prints it in roman. The same column holds October 13's thought. No printable, for 'praised'.

The words shown were found, word for word, in the saved source text. Journal, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), pp. 82–83, a paragraph without a date of its own, after the entry of 7 March 1859 on the shrike and the robins.

Close in its images, changed in its verbs. 'Kindred with' becomes «такая же, как» (the same as). 'The physiologist must not presume to explain their growth according to mechanical laws' becomes «физиолог напрасно надеется объяснить ее механическим законом» (the physiologist hopes in vain to explain it by mechanical law): Thoreau's caution, 'must not presume', becomes a statement that the attempt is futile. 'We must not expect to probe with our fingers the sanctuary of any life, whether animal or vegetable' becomes «Мы не должны щупать пальцами святую святых жизни животной или даже растительной» (We must not finger the holy of holies of animal or even vegetable life), without 'expect to' and with 'even' added. 'If we do, we shall discover nothing but surface still' becomes «Делая это, мы ничего не откроем, кроме внешности» (Doing so, we shall discover nothing but the outside), without 'still'. Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints the three sentences for May 11, credited to 'Spring'; the next thought of the day, 10-8.5, comes from the same calendar. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.

The words shown were found, word for word, in the saved source text. Journal, 1 May 1859, as printed in 'May Days: Extracts from the Journal of Henry D. Thoreau', The Atlantic Monthly, vol. 41 (May 1878), pp. 569–570, the paragraph beginning 'Science is inhuman', under the date 1 May 1859.

Changed. 'Things seen with a microscope begin to be insignificant' becomes «Вещь, которую мы видим через микроскоп и телескоп, становится незначительной» (A thing that we see through the microscope and the telescope becomes insignificant): 'and the telescope' is Tolstoy's, and 'begin to be' becomes «становится» (becomes). Tolstoy's route was the calendar 'Every Day with Thoreau' in The Coming Day, which prints 'Science is inhuman. Things seen with a microscope begin to be insignificant. If you would obtain insight, avoid anatomy' for July 19, credited to 'May Days', the journal extracts printed under that title in The Atlantic Monthly of May 1878; there the third sentence stands a few paragraphs later, in the entry of 2 May 1852. Tolstoy left out the first and third sentences. The Jubilee list of the Circle's sources names 'Every day with Thoreau', bound sheets from an unidentified book. No printable.

The words shown were found, word for word, in the saved source text. Isha Upanishad (Īśāvāsya), vv. 4–7, 9; Conway (1874), p. 76, no. CXXV, Mind in Nature, margin 'Hindu. Isavasgam. (An Upanishad from Yagur Veda.)'.

The four paragraphs of Conway's 'Mind in Nature' (no. CXXV) in his order, leaving out his last sentence ('That diviner Sun…'). Conway abridges Sir William Jones's version of the Isha Upanishad (Works, 1807, vol. XIII, 'Isavasyam; or, an Upanishad from the Yajur Veda'), and Tolstoy's signature renders Conway's margin, 'An Upanishad from Yagur Veda'. His Russian follows Conway: 'fruitless speculation' («бесплодным размышлениям») is Conway's, where Jones has 'speculative science'. Tolstoy changes the first paragraph: 'one supreme Mind which transcends all other intelligences' becomes «один высший разум, превосходящий все человеческие умы» (surpassing all human minds), where Jones's 'divine intelligences' are the Sanskrit devas, the gods; 'Moving, it cannot be shaken' is left out; and 'it pervades the system of worlds, and is yet infinitely beyond it' becomes «Он выше всех миров и вместе с тем проникает во всё существующее» (it is above all worlds and at the same time penetrates all that exists). The second paragraph is close. In the third, Conway's question 'what room is there for delusion of mind or for sorrow?' becomes a statement. In the fourth, 'ignorantly' is left out and «о высшем разуме» (about the supreme reason) is added to the fruitless speculation. The Sanskrit of v. 9 says that those who worship avidyā (not-knowledge) enter blind darkness, and those who delight in vidyā (knowledge) a greater darkness (Max Müller); Max Müller's gloss on not-knowledge, '(good works)', gives the reading of it as rites that Jones followed. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. Meditations, XI.29.

Thoughts of Wise Men (1903), 2 February, with a full stop where the Circle has a semicolon. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Ἐν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς" (in writing and reading you will not lead before you have been led); Long: "Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life." The Russian makes the rule one of knowing: «Кто сам не умеет читать и писать» (one who cannot himself read and write) for "before thou shalt have first learned to obey rules thyself", and it spells out "Much more is this so in life" as a question, «как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?» (how can one who does not know what he himself should do tell others what to do?). Marcus's point, that one must be ruled before ruling, becomes a point about knowledge.

The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph beginning 'What I must do is all that concerns me', before 'The objection to conforming to usages'.

Shortened and changed. 'What I must do is all that concerns me, not what the people think' becomes «Я должен поступать так, как я думаю, а не так, как думают люди» (I must act as I think, and not as people think): Emerson sets what he must do against what people think; Tolstoy sets his own thinking against theirs. 'This rule, equally arduous in actual and in intellectual life' becomes «Правило это одинаково необходимо как в практической, так и в духовной жизни» (This rule is equally necessary in practical and in spiritual life): 'arduous' becomes «необходимо» (necessary), and 'intellectual' «духовной» (spiritual). Emerson's 'may serve for the whole distinction between greatness and meanness' is left out, and 'It is the harder' becomes «Правило это трудно» (This rule is hard). 'Keeps with perfect sweetness the independence of solitude' becomes «придерживается независимости своего уединения» (holds to the independence of his solitude), without 'with perfect sweetness'. Southgate's Many Thoughts of Many Minds (1862) prints the paragraph whole under 'Actions—Independent', with 'and not what people think' and 'to look after your own'; nothing in Tolstoy's Russian decides between Southgate and the essay, and the Posrednik translation «О доверии к себе» (1904), named in the Jubilee list of the Circle's sources, was not found online. The next paragraph of the essay gave 10-12.2. No printable.

The words shown were found, word for word, in the saved source text. Ain-i Akbari, Book I, Ain 1, The Household; Conway (1874), p. 102, no. CLXVIII, Worship, margin 'Abulfazl. A.C. 1595. Ab.'.

The first paragraph of Conway's 'Worship' (no. CLXVIII), which is the opening of Abu'l-Fazl's Ain-i Akbari, Book I, Ain 1, in Blochmann's English (Conway's list of authorities names Blochmann's translation), with the two sentences between the first and 'True greatness…' left out. The margin beside it reads 'Abulfazl. A.C. 1595.'; 'Second Divan of Jelâleddîn Rûmi' is the margin of no. CLXVI on the facing page, and 'Persian Tradition' that of no. CLXVII, so the signature «Персидский Джелаледин Руми» was taken from the wrong margins. Tolstoy turns the first sentence around («Тот, кто признает луч божественной силы в мельчайших вещах мира, тот человек высокого понимания и высоких стремлений»), leaves out 'without the help of others' and 'who shapes his inward and outward character accordingly', and joins the second sentence to the first man: 'True greatness, in spiritual and in worldly matters, does not shrink from the minutiae of business, but regards their performance as an act of divine worship' becomes «Такой человек … не пренебрегает ничтожными делами, но смотрит на них, как на проявления божеской силы» (such a man does not disdain trifling matters but looks on them as manifestations of divine power): the act of worship becomes a manifestation of divine power. Blochmann notes that the phrase was one Akbar often used. The Persian text (Blochmann's edition, Bibliotheca Indica, 1867–77) was not found in a searchable copy. Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. The Iliad of the East: A Selection of Legends Drawn from Valmiki's Sanskrit Poem, the Ramayana (1870), ch. IX, The Death of Jatayu, p. 149; Conway (1874), pp. 340–341, no. DLVI, Virtue, margin 'Hindu. Ramayana. "The Iliad of the East." (Richardson.)'.

Rama's words after Sita is carried off, in Richardson's retelling of the Ramayana, as Conway prints them (no. DLVI, 'Virtue'). Tolstoy takes the first two sentences of the speech close: 'Virtue is a service man owes himself; and though there were no heaven, nor any God to rule the world, it were not less the binding law of life.' In the third he adds a word: 'It is man's privilege to know the right and follow it' becomes «Знать, что справедливо, и исполнять это, в этом и обязанность и преимущество человека» (to know what is just and do it, in this is both the duty and the privilege of man): «обязанность» (duty) is his. Richardson's book is 'a selection of legends drawn from' Valmiki and retells freely; no verse of Valmiki answering this speech was identified, and the words are hers. She wrote in English, but Tolstoy added to them, so the site prints his version (ruling 1). Not in Thoughts of Wise Men (1903).

The words shown were found, word for word, in the saved source text. Discourses, IV.10.1–3, 11–22.

Thoughts of Wise Men (1903), 2 January, with small changes: «держаться истины» for «удержаться истины», «гляди только за своими мыслями» for «гляди только зорко за своими мыслями», «то ты непременно потеряешь» for 1903's «но ты непременно потеряешь», «распоряжается другими людьми» (gives orders to other people) for «распоряжается какими-нибудь поступками» (gives orders about some doings or other), and «Но знай» for «Знай же». The 1903 Epictetus came from V. G. Chertkov's «Римский мудрец Эпиктет. Его жизнь и учение» (Посредник, first ed. 1889; Jubilee vol. 40 commentary), not seen. Epictetus, IV.10 ("What things we ought to despise, and what things we ought to value"): "The difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power". The Russian adds «и полагающий свою жизнь в работе самосовершенствования» (and placing his life in the work of self-perfection), and puts «гляди только за своими мыслями и поступками и старайся всячески исправлять себя» (watch only your thoughts and deeds and try in every way to correct yourself) for "do not be precipitate in assenting before you apply the natural rule"; desire and aversion (IV.10.4–9) and Hercules (10) are left out. From IV.10.11–17: "Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something ... I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble", the husbandman, the consul, and the man with diarrhoea left out, and the self-correction of IV.10.13 kept without its technical terms; then the prayer, in which «Уклонялся ли от исполнения своего долга?» (did I shirk my duty?) stands for "have I wished to transgress the (established) relations (of things)?", «Благодарю тебя за то, что я родился, за все дары твои» (I thank you that I was born, for all your gifts) for "That thou hast given me life, I thank thee for what thou hast given" (ὅ με σὺ ἐγέννησας, that you begot me), and "I have not dishonoured thee" and "see how I have used my perceptions" are left out. IV.10.18 is turned round: Epictetus says that for this "a man must receive (bear) no small things, nor are the things small which he must lose (go without)" (οὐ μικρὰ δέξασθαι οὐδὲ μικρῶν ἀποτυχεῖν), the Russian «тебе не нужно многого лишиться, хотя, правда, этим самым ты много приобретешь» (you need not lose much, though, true, by this you will gain much). The new redaction of the book that Tolstoy began in January 1906 agrees with Epictetus: «тебе, правда, нужно многого лишиться, но зато ты этим самым многое приобретешь» (Jubilee vol. 40, variants, «Новая редакция «Мыслей мудрых людей на каждый день»», 2 January). IV.10.19 is close: "if you wish for any thing which belongs to another, that which is your own is lost." In IV.10.20–21 the would-be consul who must "keep awake, run about, kiss hands ... say and do many things unworthy of a free man" becomes one who «подделывается к сильным людям и вообще поступает как подлый человек» (fawns on the powerful and acts like a base man), and his reward, "Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets", becomes honors, being feared, and giving orders as a chief. IV.10.22 asks: "In order then to secure freedom from passions, tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour?" The last sentence, «такое спокойствие души не достается даром» (such peace of soul does not come for nothing), moves IV.10.19's "nothing is given or had for nothing" (προῖκα οὐδὲν γίνεται) to the end.

The words shown were found, word for word, in the saved source text. Meditations, III.7.

Thoughts of Wise Men (1903), 7 January, with «такой человек» for «таковой», «смущают помыслы» for «смущает помысл», and «смерти» for «кончины». The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus, after telling himself never to value as profitable what would make him break faith or hate or play the hypocrite: "for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from [death]; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community." The Russian leaves out the opening and makes "his own intelligence and daemon" «свет разумения» (the light of reason); "acts no tragic part, does not groan" becomes «для того не может быть отчаянных положений в жизни, тот не знает мучений совести» (for him there can be no desperate straits in life, he knows no torments of conscience); "will not need either solitude or much company" becomes «не боится одиночества и не ищет шумного общества» (does not fear solitude and does not seek noisy company); and "he will live without either pursuing or flying", where Long supplies [death], becomes «такой человек имеет высшую жизнь, не бежит от людей и не гоняется за ними» (such a man has the highest life, neither flees from people nor runs after them). His readiness to depart at once becomes «поступки такого человека будут всегда одинаковы, даже ввиду близкой смерти» (his deeds will always be the same, even with death near), and the care that his thought not turn to anything unfit for "an intelligent animal and a member of a civil community" becomes «Для него одна забота — жить разумно в мирном общении с людьми» (he has one care, to live reasonably in peaceful fellowship with people).

The words shown were found, word for word, in the saved source text. С того берега (From the Other Shore), introduction: "Прощайте!" (Paris, 1 March 1849), Введение, «Прощайте!»; Собр. соч. в 30 т., т. 6 (1955).

Two consecutive sentences from Herzen's farewell letter to his Moscow friends. Tolstoy changes 'the real will of the people' (действительная воля народа) to 'the freedom of the people' and modernises 'не менее, как' to 'не менее, чем'; the italic 'only on it' loses its emphasis. No pre-1929 English exists: Garnett's 'My Past and Thoughts' does not include 'From the Other Shore' (first English 1956).

The words shown were found, word for word, in the saved source text. Self-Denial, First Discourse (sermon on Matthew 16:24), in The Complete Works of W. E. Channing (London: Christian Life Publishing Co., 1884), pp. 259-260, the section on whether self-denial means denying reason ('I am told that I must deny reason').

The middle and closing sentences are Channing's, nearly word for word, taken from one page. The opening imperative is Tolstoy's summary of Channing's argument. Where Channing says to withhold belief from 'a professed revelation' that contradicts itself or clear principles, Tolstoy says a 'doctrine' (вероучение), which moves the test from claimed revelations to creeds. Tolstoy probably worked from Broadbent's Channing selection (London, 1903), which is on his source list; no copy was found online.

The words shown were found, word for word, in the saved source text. Fragments d’un journal intime, Journal entry of 1 March 1869; Fragments d’un journal intime, 7th ed. (Genève: Georg, 1897), t. II, pp. 44–46; Ward's translation, March 1, 1869.

Condensed and changed. Tolstoy drops objectivity ("impartiality and objectivity are as rare as justice, of which they are but two forms"); Amiel's "convenient illusions" become self-deceptions for self-justification; for "self-interest is the principle of the common philosophy, or truth is made for us and not we for truth" Tolstoy puts that people of worldly philosophy treat truth as something that may or may not be admitted into life. He leaves out the humiliating fact the majority will not admit, and the sentences on humanity persecuting those who disturbed its peace and improving only against its will, and he makes "sacrifice" self-sacrifice.

The words shown were found, word for word, in the saved source text. «Благочестивые мысли и наставления для руководства христианина на пути к совершенству» (Moscow, 1872 printing; Tolstoy used the 3rd edition, 1879), § II.85.

From § II.85, with one turn of the words: the anthology’s «в чём вы совершенно не уверены» (what you are quite unsure of) becomes «в чем вы не совершенно уверены» (what you are not quite sure of), a stricter rule. Tolstoy also drops the thought’s last clause, «не презирайте никого за недостатки» (despise no one for his faults).

The words shown were found, word for word, in the saved source text. Leviticus 25:23, Lev. 25:23.

Tolstoy's own wording, not the Synodal: 'не может быть продаваема никогда' (can never be sold) for 'не должно продавать навсегда' (shall not be sold in perpetuity) — a change of sense — and 'вы все странники' for 'пришельцы и поселенцы у Меня'. Probably translated from the English (KJV 'for ever' read as 'never').

A likely source, not certain. Education: Intellectual, Moral, and Physical (1861), ch. i 'What Knowledge is of Most Worth?', ch. i.

Not faithful: Spencer ranks knowledge 'conducive to self-preservation' first and stresses 'the laws of life'; Tolstoy's 'самосовершенствование' (self-perfection) changes his meaning — perhaps a misreading of 'self-preservation'.

The words shown were found, word for word, in the saved source text. De imitatione Christi, I.3.4.

The second sentence is close; the first is changed: Kempis says humble self-knowledge is a surer way to God than deep learning, Tolstoy says it is better to possess a little common sense with humility than the greatest treasures of science with self-satisfaction (the way 'to God' drops out).

The words shown were found, word for word, in the saved source text. A Week on the Concord and Merrimack Rivers (1849), 'Friday' (first written in his journal, 22 March 1842, of Walden Pond), Friday, the passage 'Sometimes we see objects as through a thin haze'.

Close, but changed in two details: Thoreau is 'absolved from all obligation to the past' (Tolstoy: free of all obligations), and 'the council of nations may reconsider its votes' becomes 'the peoples of the whole world may revise their constitutions without me'; Tolstoy also sets it 'by the sea' (Thoreau's shore is a river's). 'The grating of a pebble annuls them' is dropped.

The words shown were found, word for word, in the saved source text. "Christianity from the Hindu's Point of View", clipped from the Arya Patrika (Lahore, the Arya Samaj weekly), in The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, no. 2, April 1902, The Arya Patrika's answer to the Rev. Dr. Weldon's proposal that the Bible be made compulsory in Indian schools.

Not Mallory's: her journal introduces it, "We clip the following from the Arya Patrika, (Lahore, India)", and prints it in quotation marks; Tolstoy signed it with the editor's name. Changed and shortened: the opening sentence about missionaries is Tolstoy's own; he adds "church" to "Christianity" twice; the Arya Samaj becomes "the followers of the Brahmin teaching"; "a pair of human beings" become Adam and Eve; the God who "day after day repented of his doings like erring mortals" becomes one who "kept cursing the unhappy people he had made for their mistakes"; the "formless" Being who "rules over countless worlds" becomes "invisible" and "shows his will everywhere in the universe"; the "insult" of placing one of God's humblest creatures on his level becomes the "blasphemy" of entangling the Supreme in the affairs of mortals; the Arya Patrika's "(Yaju, Vide 4th Chapter)", a reference to the Yajur Veda, becomes "(Иоан. 4 гл.)", John 4 (God is a Spirit, v. 24); and the atonement, "an outrage upon justice", "contradicts the most primitive notions of justice". Left out between: the Vedas and Upanishads, prayer and communion, the ancient Aryas as thinkers, the Bible's moral precepts.

The words shown were found, word for word, in the saved source text. Matthew, 5:21–22, 27–28, 33–34, 37–48.

The Synodal text of the verses named, with one change of sense: in 5:22 Tolstoy drops «напрасно» ('without a cause', Greek εἰκῇ), so that all anger, not only causeless anger, is under judgment. This is his own reading, argued in his Gospel harmony, that the word is a later addition (it is absent from the oldest manuscripts); the rest of 5:22 (raca, 'thou fool') is left out too. 5:34 is cut after 'не клянись вовсе' with an ellipsis (34b–36, the things not to swear by, omitted, as the heading says). Tolstoy adds the Old Testament references in brackets after each 'it was said' (Exodus 20:13, 20:14, Leviticus 19:12 with Deuteronomy 23:21, Exodus 21:24, Leviticus 19:17–18), sets each verse as its own paragraph, and lowercases the divine names («я», «господом», «отца вашего небесного»). 5:39 splits at a semicolon rather than a full stop. Otherwise word for word.

The words shown were found, word for word, in the saved source text. Letter to Harrison Blake, Concord, 27 March 1848 (Familiar Letters, Writings vol. VI, 1906; first printed in Letters to Various Persons, 1865), Letter of 27 March 1848, the paragraph beginning "Our bread need not ever be sour or hard to digest".

Changed in the middle. The first and last sentences are close (the plants through hard earth and the crevices of rocks; wedge, beetle and catapult, with the beetle, a heavy mallet, rendered "молот"). But Thoreau's "but a man no material power can resist" becomes "Так и доброта" (so it is with goodness), and his "earnest man" becomes "a good, sincere man": Tolstoy turns a saying about the force of an earnest man into one about goodness. "What can resist him?" becomes a statement, "Nothing can resist him". The same letter gave November 26 (11-26.5).

The words shown were found, word for word, in the saved source text. "Ethics", by Wallace Yates, The World's Advance-Thought and the Universal Republic (Portland, Oregon, ed. Lucy A. Mallory), vol. XIV, New Series, no. 6, May-June 1901, The closing paragraph of the article, after "Christian missionaries in China have probably experienced something of this".

«Иатс» is Wallace Yates, a regular contributor to Mallory's journal from 1897 on, who lectured in Oregon (the Jubilee index leaves him unidentified). The last paragraph of his article "Ethics", which argues against all moral codes "set up either by gods or priests". Changed: Yates's "recognizes the individuality of men, and their inherent, latent, power" becomes "recognize the moral dignity of every man"; "new codes of authority, secular or religious" becomes "new laws for the secular or spiritual power"; and Yates's ditch "of dogma, authority and ethics" loses "ethics", which was Yates's point.

The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after John, chapter X (the good shepherd) (Paris, 1846, second edition, pp. 368–369).

The whole reflection, close until the last sentence. 'Millions of slaves for one master' becomes 'a million'; 'tears that no one wipes away' loses its last clause. In the last sentence Lamennais sets men 'in unity under the holy laws of liberty, the principle of humanity's endless progress, and of love, which is life'; Tolstoy drops liberty and makes it 'the holy law of the endless and boundless progress of love, which is the eternal life of all that exists'. No public-domain English of Les Évangiles was found.

The words shown were found, word for word, in the saved source text. Discourses, IV.1.174–177.

From the end of the discourse "On freedom". Kept: the things men admire and strive for bring no good to those who get them; those who have not yet got them imagine every good will come with them; once got, the fever, the tossing, and the desire for what is absent are the same; freedom is won by removing desire; to see that this is true, transfer to it the labour you spent on those things. Tolstoy took it from his Thoughts of Wise Men (January 23), which already had "at least half as much labour" and the closing promise of "more peace and happiness", neither in Epictetus, and dropped there the advice that follows in IV.1.177 (court a philosopher instead of a rich old man). For the Circle he made one more change: Epictetus's "freedom" (ἐλευθερία), kept in 1903, becomes "спокойствие" (peace of mind). The «По» of the signature marks the free rendering.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 49.

The opening of chapter 49. 'A fixed heart' and 'the hundred families' hearts he makes his heart' follow Carus ('He adapts his heart to the hearts of all people'); the third sentence follows Julien's form ('the virtuous he treats as a virtuous man, the one who is not virtuous he also treats as a virtuous man'), where the Chinese and Carus have 'I'. Tolstoy changes the point: the vicious man is treated 'as a man capable of virtue'. The lines on sincerity and the sage's anxious care are dropped. Not in the 1903 anthology. 'Eastern wisdom' is Lao-Tzu.

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. Self-Reliance, in Essays, First Series (1841), Late in the essay, after 'We shall not always set so great a price on a few texts, on a few lives'.

The first half is close ('the sentences of grandames and tutors' becomes 'the irrefutable truths of their grandmothers, then of their teachers', and 'painfully recollecting the exact words they spoke' becomes an exclamation, 'With what labour we try to learn by heart the words we heard from them!'). The end changes Emerson's sense: where he says that once we reach the speakers' point of view we 'understand them and are willing to let the words go; for at any time they can use words as good', Tolstoy writes that our disappointment is then so strong that we would gladly forget all we heard from them.

The words shown were found, word for word, in the saved source text. Briefe, die neueste Litteratur betreffend, part III (1759), Letter 49 (on the Nordischer Aufseher), Lessing, Sämtliche Schriften, ed. Lachmann-Muncker, vol. VIII (1892), p. 130.

Lessing, answering the Nordischer Aufseher's claim that no one who is not a Christian can be an honest man: religion has far higher aims than to form the upright man; it presupposes him, and its chief purpose is to raise the upright man to higher insights. Tolstoy's unfinished popular version of the Circle (Jubilee vol. 42) gives this closely, signed «Лессинг», and led to the source. In the Circle he signs it "after Lessing" and changes it: the work of faith is "not only" to make a man good, and the good man's faith lifts him to a height "from which all is easy and joyful for him", where Lessing has "higher insights". The "?" after "rechtſchafnen" is the scan's reading of the editor's note mark; his apparatus records "rechtschaffenen" in another 1759 printing. No public-domain English of the letter was found.

The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 7.

The first paragraph follows Carus ('Heaven endures and earth is lasting ... because they do not live for themselves. On that account can they endure'). In the second, Carus's 'he surrenders his person and his person is preserved ... he seeks not his own; for that reason he can accomplish his own' was kept in 1903 ('renounces himself and so is saved'); the Circle rewrites it as 'renounces himself and so becomes eternal, and becoming eternal he becomes mighty and accomplishes all he needs', drawing the sage into the eternity of heaven and earth. 'Puts his person behind and his person comes to the front' is dropped in both.

The words shown were found, word for word, in the saved source text. Dhammapada (Cittavagga, ch. 3), vv. 42-43.

The two verses that close the chapter on the mind. The 1903 text follows them ('a mind gone astray', 'your mind that has chosen the right path'); in the Circle Tolstoy changes the subject of both: the wrongly directed mind becomes 'the anger in your heart', and the well-directed mind becomes 'your heart, when it forgives and forgets the offence'. The verses now speak of anger and forgiveness, which the Pali does not name.

The words shown were found, word for word, in the saved source text. Memorabilia, IV.7.2–5.

Close, section by section, until the last sentence. Socrates taught how far the rightly educated man should know each subject; geometry enough to take over, hand on, or divide land, or to assign work ("распределить работу рабочим" renders ἔργον ἀποδείξασθαι); astronomy enough to tell the hour of night, the day of the month, and the season for travel, voyages, and the watch, which night hunters and pilots know. He discouraged geometry as far as the hard diagrams and astronomy as far as the planets' orbits, distances, and periods: he knew them himself, and held they could wear out a life. Three changes: "you will not be at a loss over any measurement, even if you had to measure the whole earth" misreads τὴν γῆν ὁπόση ἐστίν (how large the plot of land is); the size of the planets and stars is added, and their "periods and causes" become "their motions and changes"; and Xenophon's "many other useful studies" becomes "what man needs most: his moral perfection". The intermediary was not found; the passage is not in the Thoughts of Wise Men or in Ramage's Greek selection.

The words shown were found, word for word, in the saved source text. Letter to the duc de Chevreuse, «Contre l'esprit subtil et minutieux» (Correspondance avec le duc de Bourgogne, etc., letter XXIII), Œuvres complètes de Fénelon, vol. VII (Paris and Lille, 1850), p. 223; Sidney Lear's Spiritual Letters … Letters to Men (1880), letter LXIX, pp. 125–127.

Joined from two places in one letter and changed at the end. Tolstoy follows Sidney Lear's English rather than the French: 'the self-satisfied philosopher, the insatiable inquirer' (Fénelon: 'philosophers wise in their own eyes, minds that want to penetrate everything'), 'these evil rich men are daily feasting on intellectual banquets', 'men are filled with what is nought, for such empty knowledge does not promote'. He drops 'Woe to the wealthy-minded' and 'who hoards his lights as a miser his treasure'; Lazarus who 'patiently suffers hunger' (French 'souffre en paix la faim') 'goes hungry without ceasing'. The end changes in sense: knowledge that does not nourish 'the interior life, which is the love of God' becomes knowledge that serves 'neither inner nor social perfection'. The attribution to Fénelon is right.

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 World's Advance-Thought and the Universal Republic (Lucy A. Mallory’s journal), editorial paragraph signed 'L. A. M.' (Portland, Oregon), vol. XI, no. 4, June-July 1897, Among the editor's paragraphs, after the notice of Paul Tyner's magazine The Temple.

The first sentence is close. The second is changed: of 'physical sickness, mental disability and poverty' Tolstoy keeps the first two ('physical weakness', 'mental incapacity'), and Mallory's reason, 'for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love', becomes 'for the development of the spiritual nature lies only in the increase of love, and nothing can hinder that increase'. Tolstoy leaves out the claim that sickness persists where love is lacking. 'L. A. M.' is Mallory's signature in her journal.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, under 27 juillet 1855 (7th ed., tome I, p. 103); Ward's translation, under September 4, 1855.

The whole paragraph. The second half is close ('duty fulfilled gives peace, not happiness'; 'if sacrifice has become a joy, permanent, growing, unfailing'). The first sentence changes: Amiel's 'it is our highest aspirations that keep us from being happy' becomes 'the higher a man's aspirations to worldly happiness, the less they can be realized'. 'The possession of God by faith' becomes 'union with God', and 'sufficient and boundless nourishment' 'unceasing good'. The 7th French edition prints the paragraph after the entry of 27 July 1855; Ward places it under September 4, 1855.

The words shown were found, word for word, in the saved source text. Social Problems (1883), ch. XVI 'Public Debts and Indirect Taxation', Ch. XVI, after the costs of war made possible by public debts.

Close in order and most words, with changes in sense in the second sentence: 'professed followers of Christ' become 'the recognized teachers of Christianity' (признанные учители христианства); 'the standards' become 'the implements'; 'the Prince of Peace' becomes 'the God of peace'; 'make hearth-stones desolate' becomes 'grief fills the hearts of innocent people'. In the first, 'the best social instincts' become 'people's goodwill toward one another'. The Jubilee list names S. D. Nikolaev's Russian, «Общественные задачи» (Posrednik, 1906); whether the changes are his or Tolstoy's is not known. No printable.

The words shown were found, word for word, in the saved source text. Daodejing, ch. 31.

From Carus: 'unblest' is 'неблагословенное', 'does not rely on them' is 'не полагается на него'. Tolstoy turns Carus's 'he who has Reason' into 'разумный человек', and 'He conquers but rejoices not' into 'Он побеждает, но не оружием', a change of sense. The ritual of left and right and the mourning for the slain are left out.

The words shown were found, word for word, in the saved source text. The Land Question (1881), ch. X 'Appeals to Animosity', Ch. X, on denunciation of the English at Land League meetings.

Changed in the last sentence: George's liberators 'must rise above such feelings' themselves; in Tolstoy they 'must raise them [the people] above hateful feelings' (должен поднять их выше ненавистнических чувств). 'the golden maxim' becomes 'the chief trick'; 'Divide and conquer' becomes the Russian proverb «Разделяй и царствуй». No printable.

The words shown were found, word for word, in the saved source text. Tusculan Disputations, I.28.70.

Signed Seneca, but the sentence is Cicero's, Tusculan Disputations I.70. The first half is close. In the second Cicero names memory, invention, swiftness of motion, and all the beauty of virtue as the signs of the mind's divine power; Tolstoy puts "its eternal striving toward perfection" in their place. Where the misattribution came from was not found.

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. Les Évangiles, traduction nouvelle, avec des notes et des réflexions (1846), Saint Luc, ch. VII, reflection after the sinful woman (7:36–50), pp. 230–231.

Faithful until the last clause. Lamennais ends "une route nouvelle, à l’entrée de laquelle il leur sera dit : Allez en paix"; Tolstoy ends «новый путь жизни, внутренний закон которой будет уже не насилие, а любовь людей друг к другу».

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. Social Problems (1883), ch. I 'The Increasing Importance of Social Questions', Ch. I, after the Brooklyn Bridge.

Tolstoy adds love: George's 'more and more intelligence' becomes 'more and more reason and love' (разума и любви). 'The progress of civilization' becomes 'the improvement of the common life'; 'politics to politicians, or political economy to college professors' becomes 'our social affairs to statesmen'. The last sentence is close. No printable.

The words shown were found, word for word, in the saved source text. Ricordi di Giuseppe Mazzini, ed. F. Dobelli (1870), pp. 83–84.

Mazzini: revolutions must be made for and by the people, and while they remain the inheritance and monopoly of one social class and reduce to substituting one aristocracy for another, there will be no salvation. Tolstoy writes «Преобразования» (reforms) for "rivoluzioni" and «замене одного зла другим» for "sostituzione d’una aristocrazia ad un’altra". The OCR of the rest of the sentence is broken across a page, so only the first clause is quoted.

The words shown were found, word for word, in the saved source text. Dictionnaire philosophique, article Secte, Garnier ed. (1878), end of section I.

Voltaire: "Longue dispute signifie « les deux partis ont tort »", after arguing that evident truth raises no factions. Tolstoy turns the verdict into «то, о чем они спорят, неясно для них самих».

The words shown were found, word for word, in the saved source text. Discourse on the Ministry for the Poor (Boston, 1835), in The Complete Works of William Ellery Channing (London, 1884), pp. 104-105.

Channing's 'The rich satisfy themselves with giving alms to the needy' becomes 'though the rich give alms to the poor, they still do the people great harm by being rich and living luxuriously'. His 'self-indulgence and earthliness, their idolatry of outward prosperity, and their contempt of inferior conditions' becomes 'their worship of wealth, their luxury of life, their contempt of poverty and plain life'. The ending changes in sense: Channing's poor learn that property is the one good, 'the very good in which the poor have no share', which embitters them ('to inflame, embitter, and degrade'); Tolstoy's learn that wealth must be sought before all else, which corrupts them. Broadbent's selection (1903), Tolstoy's likely source, is not online.

The words shown were found, word for word, in the saved source text. Kritik der Urteilskraft (1790), § 52, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 187; Richter's register: Kr. d. U., Hartenstein V, 336.

Changed to fit Tolstoy's own theory of art (What Is Art?, 1898). Kant's "moral ideas, which alone carry with them a self-sufficient satisfaction" (moralischen Ideen ..., die allein ein selbständiges Wohlgefallen bei sich führen) becomes «общими всему человечеству нравственными идеями, которые одни только и соединяют людей» (moral ideas common to all mankind, which alone unite people). "Brought, near or far, into connection with" becomes «не проникнуты» (not imbued with), and "this is their final fate" is left out. The second sentence (art as mere distraction, needed the more it is used to drive off discontent with oneself) follows Kant. Bernard's English is cited from his 2nd ed. (1914).

The words shown were found, word for word, in the saved source text. Hopes and Fears for Art (1882), lecture 'Making the Best of It' (Gutenberg text of the 1919 Longmans printing), Near the end of the lecture.

The first half is close: 'it may be she will die, but it cannot be that she will live the slave of the rich'. The second changes: 'the token of the enduring slavery of the poor' becomes «глумясь над бедностью» (mocking poverty), so art as the sign of the poor's slavery becomes art's contempt for them.

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.

The words shown were found, word for word, in the saved source text. Meditations, XII.11.

Word for word from Thoughts of Wise Men (1903), January 22, whose Marcus came from the Посредник edition of Urusov's Russian (Jubilee vol. 40 commentary). Marcus marvels at a capacity: "what a power man has" (Ἡλίκην ἐξουσίαν ἔχει ἄνθρωπος) "to do nothing except what God will approve, and to accept all that God may give him". Tolstoy makes it the strength of the man who does so: «Какая сила в человеке, который действует всегда по воле бога». "What God will approve" becomes «по воле бога» (by God's will), and "to accept all that God may give him" becomes «во всем ему покорен» (submits to him in everything). Urusov's wording was not compared: the 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, 7th ed. (Geneva 1897), t. I, p. 174, at the close of the entry of 7 novembre 1862; Ward's translation sets the two sentences after the entry of October 27, 1853.

The second sentence is close. The first is changed: Amiel's 'Ne méprise pas ta situation ; c'est là qu'il faut agir, souffrir et vaincre' (do not despise your situation; it is there that you must act, suffer, and conquer) becomes «Не думай, что твое положение таково, что ты в нем не можешь сделать того, что предназначено человеку» (do not think your situation is such that you cannot do in it what is destined for man). 'Ne méprise pas' becomes «Не думай … что ты … не можешь», and 'agir, souffrir et vaincre' becomes «того, что предназначено человеку». Whether the change is Tolstoy's or that of M. L. Tolstaya's Russian selection (1901, named in the Jubilee list, not seen) is not known.

The words shown were found, word for word, in the saved source text. Epistulae morales ad Lucilium, 81.19.

Seneca, on gratitude: "There is not a man who, when he has benefited his neighbour, has not benefited himself", not because the man helped will help in return, "but that the reward for all the virtues lies in the virtues themselves ... the wages of a good deed is to have done it" (recte facti fecisse merces est). Tolstoy has «делает больше всего добра самому себе» (does the most good of all to himself) for "has benefited himself", and turns the reward that lies in the deed itself into «сознание сделанного добра дает уже большую радость» (the consciousness of good done already gives great joy). Seneca's list of the ways a kindness comes back to the giver is reduced to «не в том смысле, что ему будет за это награда». The Russian intermediary was not found; the passage is not in Thoughts of Wise Men (1903). «Благочестивые мысли» § II.34, two sayings after the one Tolstoy printed on the same day (3-3.3), has the same thought in the words «делаем гораздо более для себя, чем для других».

The words shown were found, word for word, in the saved source text. Gulistan, ch. VIII, maxim 98 (Gladwin).

Gladwin's English, through Conway. Gladwin's 'Durwaish' becomes «Один святой жизни человек», and «о людях» is added. The reason changes: 'for on the good thou hast already bestowed mercy, by having created them virtuous' (Persian: که مر ایشان را نیک آفریده‌ای, 'for thou hast created them good') becomes «потому что к добрым ты уже был милостив: им хорошо потому, что они добрые» (they are well off because they are good). God's making them good drops out, and their goodness itself becomes their good fortune.

The words shown were found, word for word, in the saved source text. Contra Celsum, VIII.73.

Contra Celsum VIII.73. Whose Russian this is was not found. Close to the Greek: the reply to those who, "strangers to the faith" (ἀλλοτρίους τῆς πίστεως; Tolstoy «не понимая нашей веры»), would have Christians bear arms and kill men for the common good, and the argument from the pagan priests whose hands are kept free of blood and who are never enlisted. Origen's Christians fight for the emperor by prayer, and the Russian takes the prayer out each time: "wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously" becomes «соблюдали свои руки чистыми от всякого осквернения» (keep their hands clean of all defilement); "as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace" becomes «Когда мы нашими увещаниями поощряем народы к ненарушению союзов и условий мира» (when by our exhortations we encourage peoples not to break alliances and terms of peace); "along with righteous prayers" becomes «к нашим увещаниям» (to our exhortations); and "forming a special army—an army of piety—by offering our prayers to God" becomes «мы сражаемся за него добрыми делами» (we fight for him by good deeds). Gusev's reading on the first Christians and war, which Tolstoy edited for a July weekly reading, reports the passage with «добрыми делами, молитвой и добрым влиянием на людей»; the Jubilee commentary says Gusev drew mainly on M. A. Taube's «Христианство и международный мир» (Посредник, 1905), not seen, which may be the source of both. The Greek is Koetschau's text in the archive.org OCR, quoted with its errors ("χαὶ" for καὶ, "OQxovo" for ὅρκους, "δοχοῦντες" for δοκοῦντες).

The words shown were found, word for word, in the saved source text. Les Évangiles, traduction nouvelle, avec des notes et des réflexions à la fin de chaque chapitre (1846), The reflection after Matthew, chapter XX (Paris, 1846, second edition, pp. 77–79).

The whole reflection, close in most sentences, with changes of sense. Tolstoy leaves out 'opprimés au nom de la force, ou sur le prétexte insolent d'une supériorité de nature' and the question 'A-t-elle vaincu celle des gentils ?'. Lamennais's address to Christ ('Ô Christ ! il y a dix-huit siècles que votre bouche proclama ces sacrées maximes, que vous les scellâtes de votre sang') becomes the third person, without the blood, and 'dix-huit siècles' becomes «19 веков», counted to Tolstoy's own day. 'Le courage de combattre et celui de mourir' (the courage to fight and the courage to die) becomes «не готовы умереть за истину» (are not ready to die for the truth): the fighting is gone. 'Près de consommer sa mission, Jésus annonce une société nouvelle, et en pose les fondements' becomes «Иисус положил основание новому обществу». Earlier months' traces found no public-domain English of Les Évangiles.

The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'Society everywhere is in conspiracy against the manhood of every one of its members'.

Four consecutive sentences, followed in order and changed in each. 'must be a nonconformist' becomes 'must cast off pleasing the world' (должен отбросить угождение миру), and 'a man' 'a true man'; 'He who would gather immortal palms' becomes 'he who wants to live a true life'; 'must not be hindered by the name of goodness, but must explore if it be goodness' becomes 'let him not be guided by what is accepted as good, but let him search carefully where and what the true good is'. 'Nothing is at last sacred but the integrity of your own mind' becomes 'There is nothing holier and more fruitful than the soul's own inquiry' (самостоятельной душевной пытливости). 'Absolve you to yourself, and you shall have the suffrage of the world' becomes 'First establish this relation to the things of life in yourself, and then decide for yourself every question that arises': Emerson's promise of the world's assent is gone. The Jubilee list names a Russian of this essay, «О доверии к себе» (Posrednik, 1904); whether the changes are its translator's is not known. No printable.

The words shown were found, word for word, in the saved source text. A Discourse of Matters Pertaining to Religion (1842), Introduction, The opening paragraph of the Introduction; the London printing (Trübner and the British and Foreign Unitarian Association, 1876).

Changed throughout. Parker's 'Our popular theology is mainly based on the superficial and transient element' becomes 'Our church Christianity is built on empty and shaky foundations' (Наше церковное христианство), and 'It stands by the forbearance of the sceptic' is dropped. 'A doubt strongly put, shakes the pulpits of New England, and wakens the thunder of the churches' becomes 'A strongly expressed doubt, shaking all its foundations, calls forth thunder and lightning from the representatives of the church'. 'Tradition is always uncertain' becomes 'Church tradition is ready to collapse at any moment'; '"Perhaps yes, perhaps no," is all we can say of it' becomes '... is all that those who rely on it can say of it'; 'and not Truth for Authority' is dropped; and 'Belief is made the Substance of Religion' becomes 'blind trust has become the essence of religion' (слепое доверие). Tolstoy starts a new paragraph at 'Do men fear'. The clause he keeps, 'the more reasonable the doubt the greater the alarm', is absent from the first edition (Boston, 1842, saved) and present in later printings (the fourth edition, Boston, 1856, and the fifth, 1870, seen on archive.org; London, 1876, saved), so his text followed a later printing. He reprinted the first paragraph and the next two sentences, to 'ready to collapse', in «На каждый день» (19 January). The Jubilee list of sources names a Unity Mission tract, 'Freedom, Fellowship and Character in Religion' (Chicago), which was not found. No printable.

The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (1800), Bemerkungen vermischten Inhalts, Vermischte Schriften I (Göttingen, 1800), 6: Literärische Bemerkungen, pp. 267–269.

One remark of Lichtenberg's, cut, and changed in four places. Left out: after the first sentence, his concession that natural history is still better than writing swollen odes to freedom or mixing "the dozen ideas of our so-called great poets" into lines; "Kind heaven!" (Gütiger Himmel); "Learn to know your body" (Lerne deinen Körper kennen); and Linnaeus (the sea sand "which no Linnaeus has yet ordered by its forms" becomes «разновидностей которого еще никто не систематизировал»). Changed: "for our nerve-bundle" (für unsern Nerven-Knaul) becomes «для нашего разума» (for our reason); "accustom your understanding to doubt" (gewöhne deinen Verstand zum Zweifel) becomes «приучи свой ум к осторожности в суждениях» (to caution in judgments); "the number of the fibers of your brain and of its folds and convolutions is finite" becomes «вместимость твоего мозга конечна» (the capacity of your brain is finite); and "where a history of butterflies stands, there would have been room for Plutarch's Lives, which would at least have fired men to great deeds" (Wo eine Schmetterlingshistorie steht, wäre Platz für Plutarchs Biographien gewesen, die doch zu großen Thaten angefeuert hätten) becomes «нашлось бы, может быть, место для мыслей мудрецов, которые могли бы вдохновить тебя» (there might be room for the thoughts of sages who could inspire you). Tolstoy stops where Lichtenberg goes on to the history of the arts and crafts. The Jubilee vol. 42 commentary records that on 20 February 1905 Tolstoy and F. A. Strakhov corrected the Lichtenberg thoughts of the Circle, Tolstoy dictating his own translation of some. Tolstoy's listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), is mis-scanned on archive.org (December's finding), so the 1800 edition stands in for it; the OCR breaks the first sentence ("ges ſtiegen"), so it is excerpted up to "Raserey". Tolstoy reprinted the thought in «На каждый день» (19 June, no. 5) and in The Path of Life. No public-domain English was found.

The words shown were found, word for word, in the saved source text. Émile, ou De l'éducation, Book IV, Livre IV, Émile in society, on talkers (Collection complète des œuvres, Geneva 1782, t. IV); Foxley's translation, Book IV.

The first paragraph and the first half of the second follow Rousseau closely. The last sentence is reworked: 'il auroit trop à dire, & il voit encore plus à dire après lui ; il se tait' (he would have too much to say, and he sees still more to say after him; he keeps silent) becomes «знает и то, что можно знать еще гораздо больше того, что он знает, и потому говорит только, когда это нужно другим, а если его не спрашивают — молчит». Seeing more to say becomes knowing that there is more to know, and 'speaks only when others need it' comes from Rousseau's sentence a little earlier, that Émile 'ne dit que des choses utiles'. Signed «По Руссо».

The words shown were found, word for word, in the saved source text. Discourses, I.18.1–12.

Taken from Thoughts of Wise Men (1903), March 18, almost word for word; the 1903 text reads «говоришь» where this one has «говорить», and the sense needs «говоришь». It reworks I.18.1–12. Epictetus opens with the philosophers' principle that every man assents to what seems true, dissents from what seems false, suspends judgment on what seems uncertain, and moves toward what seems to his advantage, and asks "why then are we angry with the many?" Tolstoy turns the principle into a condition of the reader's own virtue: «Если ты так счастлив, что всегда говоришь только то, что есть на самом деле, ... то ты не будешь негодовать на злых и безрассудных людей». The thieves and robbers who are "mistaken about good and evil" and are to be pitied follow Epictetus, as does the man blinded "not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad", here «слеп не телесной слепотой, но духовной». Changed: "Ought not then this robber ... to be destroyed?" becomes «таких людей не должно наказывать» (should such people not be punished?), and the greatest thing lost, "the will or choice such as it ought to be", becomes «умения жить разумно» (the ability to live reasonably). Epictetus ends: so long as you prize your clothes and your wife's beauty, "be angry with yourself rather than with the thief and the adulterer". Tolstoy drops the clothes and the wife, adds «Вспомни, как часто ты сам заблуждался и согрешал», and has the reader be angry with himself «за то, что в душе твоей гнездятся злоба и жестокость» (that malice and cruelty nest in your soul). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889), not seen.

The words shown were found, word for word, in the saved source text. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 31, Kasuistische Fragen, Akademie-Ausgabe vol. VI, p. 454; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 310.

Kant's paragraph, with two changes of sense. Kant: the capacity to do good that depends on wealth "is for the most part a result of the favoring of certain people through the injustice of the government" (ist größtenteils ein Erfolg aus der Begünstigung verschiedener Menschen durch die Ungerechtigkeit der Regierung), which introduces an inequality of wealth that makes others' beneficence necessary. Tolstoy: «это происходит оттого, что правительство, покровительствуя некоторым, вводит имущественное неравенство» (this comes from the government, favoring some, introducing inequality of property): "for the most part" and "the injustice" go, and Kant's qualified claim becomes an unqualified one. The closing question (does the help the rich give the needy deserve the name of beneficence at all, which one is so fond of boasting of as a merit?) follows Kant. Not in Richter's Kant-Aussprüche, Tolstoy's usual source for Kant (searched for Regierung, Wohltätigkeit, Ungerechtigkeit); how it reached him is not known. Semple's English (The Metaphysic of Ethics, 3rd ed., 1871) gives the casuistical questions of § 31 without this paragraph; no public-domain English of it was found.

The words shown were found, word for word, in the saved source text. Worship, in The Conduct of Life (1860), Toward the end of the essay, after 'How will death help them?'.

Four consecutive sentences, close in order and image. 'out of pusillanimity' becomes 'because life is hard for you' (потому, что тебе тяжело жить): Emerson names the wish as faint-heartedness, though his sentences before speak of men who suffer 'from politics, or bad neighbors, or from sickness'. 'to hold him to his task' becomes 'makes him fulfil his calling' (заставляет его исполнять свое призвание); 'The only path of escape known in all the worlds of God is performance' becomes 'The only means of release from this weight is the fulfilment of one's calling', without 'known in all the worlds of God'; 'You must do your work, before you shall be released' becomes 'You will be let go only when you have done the work appointed you'. No Russian of this essay is in the Jubilee list. The saved text is the Boston printing of 1871. No printable.

The words shown were found, word for word, in the saved source text. Sartor Resartus (1833–34), Book II, ch. IX 'The Everlasting Yea', Book II, ch. IX, the paragraph on the Ideal and the Actual (the one that gave 2-29.5).

Signed 'after Carlyle': a free retelling of one paragraph. Carlyle's 'thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create' becomes the sufferer who thinks he 'would more easily do what he considers due if his life were different'; 'know this of a truth' is kept (Познай же ту истину); 'here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal' and 'The Situation that has not its Duty … was never yet occupied by man' become 'in this life, in the conditions in which you are now, you can always do what you ought' (ты всегда можешь сделать то, что должно). Carlyle's Ideal becomes duty. The Jubilee list names L. P. Nikiforov's Carlyle selection «Загадка сфинкса» (1900). No printable.

The words shown were found, word for word, in the saved source text. Thy Kingdom Come, a sermon delivered in the City Hall, Glasgow, 28 April 1889, Our Land and Land Policy, Speeches, Lectures and Miscellaneous Writings (New York, 1901), pp. 290–291.

Signed 'after Henry George': close in order and in most words, with changes in the middle and at the end. 'it struck at the fetters of the captive, at the bonds of the slave' becomes 'it broke the chains of the slaves' (разбивало цепи рабов); 'allowed a class to revel on the proceeds of labour, while those who did the labour fared scantily' becomes 'allowed a handful of people to live in luxury at the expense of the mass and deprived working people of the products of their labour'; 'when they could no longer hold it down' becomes 'when it became clear that it could not be destroyed'; 'the privileged classes' become 'the ruling classes' (правящие классы); and 'a Christianity that, to a very great extent, was the servitor of the privileged classes' becomes 'the servant of rich people' (служителем богатых людей), without George's 'to a very great extent'. 'that monstrous tyranny' is 'that terrible violence' (того ужасного насилия). Tolstoy adds 'and that is why' before the adoption, making it a second reason. The Jubilee list names S. D. Nikolaev's Russian of George's «Избранные речи и статьи» (Posrednik, 1905); whether it holds this sermon was not checked. 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. Paroles d'un croyant (1834), Chapter IX, the first paragraph.

The first paragraph of chapter IX, close except for one clause. 'Où vous puissiez reposer après votre labeur' (where you may rest after your labor) becomes «где бы вы могли остановиться возделывать землю» (where you could stay to till the land). 'Comme des étrangers' (as strangers) becomes «странники» (wanderers), 'Ce champ est à moi' (this field is mine) «это моя земля», and 'votre femme en travail puisse enfanter son premier-né' «ваша жена могла родить». Tolstoy leaves out 'comme dans un lieu qui soit à vous' and the next sentence, 'C'est là, certes, une grande misère'. He moves from «вы» to «ты» and back where Lamennais keeps 'vous'.

The words shown were found, word for word, in the saved source text. Ireland: A Letter to Earl Grey (1868), London: Longmans, Green, 1868, pp. 40-41, on the land question as the deepest cause of Irish discontent.

Changed in its subject. Manning writes of 'the "Land Question," as we call it, by a somewhat heartless euphemism': what the question means for the Irish poor. Tolstoy makes it 'the right to the ownership of land' (право на собственность земли), and Manning's close, 'All this is contained in the land question' (split by the page number in the scan, so not an excerpt), becomes 'All this is contained in the right of landed property'. 'Notice to quit' is dropped, 'the toil of years seized upon' becomes 'the seizure of the products of labour already done', 'the breaking up of homes' becomes 'the destruction of homes', 'the miseries, sicknesses' becomes 'poverty, disease', and 'when legal force, like a sharp harrow, goes over the most sensitive and vital rights of mankind' becomes 'when legal force strikes them in the most sensitive and vital rights of humanity'. How the passage reached Tolstoy was not found; Crosby's Earth for All Calendar, in the Jubilee list, is not online. No printable.

The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. VI, no. 1, October 1891, The first page ('From Everlasting unto Everlasting'), an unsigned editorial paragraph after the one on the Brotherhood of Humanity.

Changed in what the world is drunk with. Mallory's world is 'drunk with gold and all manner of unholy plunder'; Tolstoy's is 'intoxicated with all kinds of impure lusts' (опьяненный разного рода нечистыми вожделениями). 'The seer' becomes 'the prophets', 'drunken laughter and ribald speech' becomes 'foolish laughter and indecent speech', and 'the world to-day' becomes 'our world'. Mallory quotes Luke 13:34 loosely ('which killeth the Prophets and stoned them that are sent you; how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not!'); Tolstoy gives the lament in the Synodal wording of Matthew 23:37 as far as «под крылья», and ends «но ты не хотел этого» where the Synodal has «и вы не захотели!». The paragraph is unsigned, among the editor's own. The scan's OCR is poor ('Eves' for 'Even', 'scofling' for 'scoffing'); the excerpts keep it as it stands, and the IAPSOP PDF of the issue (not saved) is no cleaner. No printable.

The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), Chapter III, «La Legge» (London, 1860, p. 38); Venturi's English, chapter III, pp. 60–61.

One continuous passage, close in its order and images, with two changes of sense. 'Quel tanto di buono ch'essi hanno operato' (the good they have done) becomes «та правда, которую они высказали» (the truth they have spoken); the good deeds become words. 'L'educazione dell'Umanità si mostra a lampi in ciascuno di noi, si svela lentamente, progressivamente, continuamente' (shows itself in flashes in each of us, unfolds slowly, progressively, continuously) becomes «хотя и медленно, но совершается непрерывно», without the flashes. 'Gli uomini che passeggiano sulla loro sepoltura ne fanno lor pro' becomes «человек из могил умерших пользуется тем, что добыто людьми, жившими до него», and 'viandanti d'un giorno' (travellers of a day) «минутные жильцы» (lodgers of a minute). Tolstoy drops Mazzini's attribution of the first sentence to 'un pensatore del secolo scorso'. Mazzini does not name him; the image goes back to Pascal's fragment of a preface to a treatise on the vacuum (related). Signed «По Мадзини».

The words shown were found, word for word, in the saved source text. Worship, in The Conduct of Life (1860), Toward the end of the essay, after the men who 'have truly learned thus much wisdom'.

The first sentence is close; the second is changed. 'by sympathy with the invisible and real' becomes 'because he strives for the infinite and true' (благодаря тому, что стремится к бесконечному и истинному). 'With eyes open' becomes 'knowing beforehand that he will suffer for it' (вперед зная, что пострадает за это); 'virtue, which outrages the virtuous' becomes 'the virtue that is met with abuse' (которая подвергается ругательствам); 'religion, which churches stop their discords to burn and exterminate' becomes 'the truth for whose destruction all its scattered enemies unite' (для истребления которой соединяются все разрозненные враги ее), so the churches are no longer named. 'for the highest virtue is always against the law' becomes a sentence of its own, 'The highest virtue is always contrary to the worldly law' (мирскому закону). No Russian of this essay is in the Jubilee list. The saved text is the Boston printing of 1871. 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 Idler, No. 52 (14 April 1759), 'Self-denial necessary', The paragraph after the Roman general and his turnips; in The Works of Samuel Johnson, vol. IV (Oxford, 1825).

Close except in one word, which changes the sense. 'Is the end of abstinence' becomes 'is the meaning of abstinence' (смысл воздержания), and 'not a virtue, but the ground-work of virtue' becomes 'not a virtue, but a great work of virtue' (великое дело добродетели): the foundation becomes a great deed. Tolstoy sets the first clause in italics. The Jubilee name index (vol. 42) refers «Джонсон» at vol. 41, p. 200, to Ben Jonson the dramatist; p. 200 carries March 29 (Blackie, entry 7 of the day, is indexed at p. 201). That is the editors' slip, as on December 9 (12-9.4): the passage is Samuel Johnson's, and Tolstoy's «Джонсон» is right. No printable, because of the changed word.

The words shown were found, word for word, in the saved source text. Meditations, X.4.

Reworked from Thoughts of Wise Men (1903), February 15. Marcus: "If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself." Tolstoy adds the opening «Если ты заметил в ком-либо ошибку» (if you have noticed a mistake in someone) and the close «а продолжай быть кротким» (and go on being meek). Marcus's "if thou art not able" became «Если твоя попытка остается безуспешна» (if your attempt fails) in 1903 and is here «Если же он не слушает тебя» (if he does not listen to you), which moves the failure from the one who corrects to the one corrected.

The words shown were found, word for word, in the saved source text. Dhammapada, v. 173 (Lokavagga).

Dhammapada 173, as in Thoughts of Wise Men (1903), 28 January, less its «впоследствии». Müller's 'like the moon when freed from clouds' (Pali abbhā muttova candimā) becomes «подобно месяцу в облачной ночи», like the moon on a cloudy night, and 'this world' becomes «этом мрачном мире» (Müller's next verse, 174, begins 'This world is dark'). Both readings are already in the 1903 text, whose Dhammapada came from Gerasimov's Russian (1898, not seen), so the change may be Gerasimov's.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Dialectic, Book II, ch. III, section 2, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 96; Kritik der reinen Vernunft A 575 / B 603, footnote (Gutenberg text of the 2nd ed.); Meiklejohn, note 65.

Kant's footnote, with two changes. Kant: the most important thing the astronomers have taught us is that they have uncovered “the abyss of ignorance” (den Abgrund der Unwissenheit); Tolstoy: «бездну всего того, что мы не можем знать» (the abyss of all that we cannot know), so ignorance becomes a limit of knowing. Kant: reflection on it “must produce” (hervorbringen muß) a great change in the determination of the final aims of our use of reason; Tolstoy: «может произвести» (can produce). Tolstoy also writes «без этих человеческих знаний» (without this human knowledge) for “ohne diese Kenntnisse” (without this knowledge). In «Путь жизни» (the tolstoy block) the same translation reads «бездну нашего невежества» (the abyss of our ignorance), Kant's sense, and keeps «может произвести».

The words shown were found, word for word, in the saved source text. Heroism, in Essays, First Series (1841), Late in the essay, after 'Let him quit too much association, let him go home much, and stablish himself in those courses he approves'.

One sentence, close in its frame and changed in two places. 'The unremitting retention of simple and high sentiments in obscure duties' becomes 'the constant fulfilment of unnoticed duties with a simple and morally elevated feeling' (Постоянное исполнение незаметных обязанностей с простым и нравственно возвышенным чувством), so Emerson's holding fast to sentiments becomes the doing of duties; 'which will work with honor' becomes 'it will act bravely and strongly' (будет мужественно и сильно действовать). 'if need be' is left out, and 'in the tumult' becomes 'in the noise of the world' (в шуме мира). Not faithful throughout: no printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.

The words shown were found, word for word, in the saved source text. Parerga und Paralipomena II, ch. X (Zur Lehre von der Unzerstörbarkeit unseres wahren Wesens durch den Tod), § 140, as excerpted in Frauenstädt, Lichtstrahlen aus seinen Werken (1862 ed.; Tolstoy had the 1891 ed.), Parerga II, 2nd ed. (Frauenstädt, Berlin 1862), § 140, p. 289; Lichtstrahlen (1862), p. 101, citing "P. II, 232".

A free version, as «По Шопенгауэру» says, of the passage Lichtstrahlen excerpts from Parerga II, § 140: “Life can indeed be regarded as a dream, and death as the awakening. But then the personality, the individual, belongs to the dreaming and not to the waking consciousness; which is why to the former death presents itself as annihilation.” Tolstoy keeps the first sentence as a condition («Если жизнь есть сон, а смерть — пробуждение») and turns the second into «то, что я вижу себя отдельным от всего существом, есть сновидение» (that I see myself as a being separate from everything is the dream): Schopenhauer's “personality, the individual” becomes the sight of oneself as separate from everything, and his point that death therefore looks like annihilation is left out. Tolstoy printed the same sentence in «На каждый день» (29 February, no. 3) and, in «Путь жизни» (the tolstoy block), with an added close: «от которого я надеюсь пробудиться, умирая» (from which I hope to awaken in dying). The Parerga scan's OCR is broken around the passage, so it is excerpted in two clean pieces; Lichtstrahlen gives it whole. No public-domain English of § 140 was found among the saved translations (Dircks gives only the dialogue that follows).

The words shown were found, word for word, in the saved source text. Apology of Socrates, 29a–b.

A shortened form of Thoughts of Wise Men (1903), November 11: «Никто не знает, что такое смерть и не есть ли она величайшее для человека добро. И, однако, все ее страшатся, как бы в сознании, что она — величайшее зло». Socrates at his trial: no one knows death, nor whether it may not be the greatest of all goods for man, yet men fear it as if they knew well that it is the greatest of evils (οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν). For the Circle Tolstoy dropped both superlatives: "whether it may not be the greatest good" becomes «зло она или добро» (whether it is evil or good), and "the greatest of evils" becomes «что она зло» (that it is evil). Plato's suggestion that death may be the greatest good becomes an open question.

The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 181 (Section II); Trotter 181.

B. 181 with its sense turned. Pascal says 'nous sommes si malheureux' (we are so unhappy) that we can enjoy a thing only on condition of being vexed if it goes wrong, and that whoever found the secret of rejoicing in good without being vexed by the contrary evil 'aurait trouvé le point ; c'est le mouvement perpétuel': perpetual motion, a thing not to be had. Tolstoy's version makes it a rule within reach: «Люди большею частью» ('most people') grieve when they lose their pleasures, «Но прав только тот человек, который умеет радоваться и вместе с тем не огорчаться» ('but only he is right who can rejoice and yet not grieve'). The Circle repeats his 1903 text word for word; the commentary of Jubilee vol. 40 names the Pascal source of that book, A. I. Orlov's «Французский ученый Влас Паскаль. Его жизнь и труды» (Посредник, 1889), not found online.

The words shown were found, word for word, in the saved source text. Meditations, IV.25.

Thoughts of Wise Men (1903), March 1, word for word apart from «судьбой» for «судьбою». Marcus: "Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition." Tolstoy keeps the trial («Попробуй») and the man content with his lot («довольному своей судьбой»), adds «может быть тебе удастся» (perhaps you will manage), and turns "satisfied with his own just acts and benevolent disposition" (ἀρκουμένου δὲ τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ) into «приобретшему внутренний мир любовью и добрыми делами» (who has gained inner peace by love and good deeds). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Hitopadesha, Book I (Mitralabha), the mouse Hiranyaka's story, vv. 130-131 and 139 (Wikisource numbering).

Conway's three sentences, close, with one change. Conway joins three verses of the Hitopadesha: 'it is better to abandon life than flatter the base' (the scan reads 'natter') is the last line of v. 131, 'better to give up life than to court the base'; 'impoverishment is better than luxury through another's wealth' is the last line of v. 130, 'better to live on alms than the pleasure of enjoying another's wealth'; the last sentence is v. 139, 'blessed is the life of one who has not waited at a lord's door, has not known the pain of separation, has not spoken abject words', without the separation. Tolstoy changes 'luxury through another's wealth' to «роскошь через служение богатым» (luxury through serving the rich), and Conway's 'these imply the best life of a man' becomes «это лучшая жизнь». Wilkins's English (1787) is another translation; Conway's translator is not named.

The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 535 (Section VII); Trotter 534.

B. 535, reworked. The opening debt is kept («Мы должны благодарить тех, которые указывают нам наши недостатки»). Pascal's reasons are the humbling ones: 'ils mortifient ; ils apprennent qu'on a été méprisé' (they mortify us and teach us we have been despised), and they cannot prevent our being despised again, 'car on a bien d'autres défauts pour l'être'. Tolstoy drops the mortification and the contempt; the other faults become a reason the faults do not vanish («потому что их слишком много у нас»), and 'l'exercice de la correction' becomes faults that 'trouble our soul and keep conscience from going deaf' («начинают тревожить нашу душу, не дают совести глохнуть»), so that we try to correct them. The Circle repeats Tolstoy's 1903 text word for word; there his source was Orlov's Pascal (1889), not found online.

The words shown were found, word for word, in the saved source text. Journal, 15 March 1852, as printed in Early Spring in Massachusetts, ed. H. G. O. Blake (Boston, 1881), Early Spring in Massachusetts (1881), p. 140, under March 15, 1852, after 'May I be worthy to do it'.

Thoreau's 'It is reasonable that a man should be something worthier at the end of the year than he was at the beginning' becomes 'The best happiness is to feel oneself better at the end of the year than at the beginning' (Самое лучшее счастие — чувствовать себя в конце года лучше, чем в начале): what is reasonable to expect of a man becomes the best happiness, and being worthier becomes feeling better. The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.

The words shown were found, word for word, in the saved source text. Wilhelm Meisters Lehrjahre (1795–96), Book VIII, ch. 4, Lehrjahre VIII.4, Therese's letter to Natalie (Gutenberg text, Band 8); Carlyle, Wilhelm Meister's Apprenticeship, Book VIII, ch. IV.

The saying is Natalie's, quoted back to her by Therese in a letter: “If we take people only as they are, we make them worse; if we treat them as if they were what they should be, we bring them to where they can be brought.” Tolstoy changes all three parts. “Take people only as they are” (die Menschen nur nehmen, wie sie sind) becomes «Обращаясь с ближними так, как они того заслуживают» (treating our neighbors as they deserve); “as if they were what they should be” (als wären sie, was sie sein sollten) becomes «как будто они лучше того, что они в действительности» (as if they were better than they really are); and “we bring them to where they can be brought” (so bringen wir sie dahin, wohin sie zu bringen sind) becomes «мы заставляем их становиться лучше» (we make them become better), so Goethe's limit on the improvement is gone. «Люди» (people) become «ближние» (neighbors). Tolstoy reprinted it in «На каждый день» (the tolstoy block). Carlyle's English is quoted from the 1896 reprint of his translation of 1824.

The words shown were found, word for word, in the saved source text. Kritik der reinen Vernunft (1781; 2nd ed. 1787), Transcendental Doctrine of Method, ch. II (Canon of Pure Reason), section 3 (Vom Meinen, Wissen und Glauben), A 828–829 / B 856–857 (Gutenberg text of the 2nd ed.); Meiklejohn, Canon of Pure Reason, section III.

Kant's argument, shortened and changed in three places. Kept: no one can claim to know there is a future life; the conviction rests on moral certainty, which Kant sets against logical certainty; I must say “I am morally certain” that there is a God. Changed: Kant's “no one will be able to boast that he knows that there is a God and a future life” (er wisse, daß ein Gott und daß ein künftig Leben sei) loses God in Tolstoy's first sentence; Kant's “I must not even say: it is morally certain that there is a God” (es ist moralisch gewiß) becomes «я не могу сказать, что несомненно то, что есть бог и мое бессмертие» (I cannot say it is certain that there is God and my immortality), leaving out “morally”; and Kant's belief “so interwoven with my moral disposition” (mit meiner moralischen Gesinnung so verwebt) becomes «так связана с моей природой» (so bound up with my nature), with his comparison (as little as I risk losing the disposition, so little do I fear the belief could be torn from me) reduced to «вера эта не может быть отделена от меня» (this belief cannot be separated from me). Left out: the man who knew would be the one Kant has long sought, since all knowledge can be communicated; and that the conviction rests on subjective grounds. Not in Richter's Kant-Aussprüche (searched for künftig, moralisch gewiß, rühmen); how it reached Tolstoy is not known.

The words shown were found, word for word, in the saved source text. Great Hopes for Great Souls, a sermon on 1 Corinthians 15:48, in Endeavours after the Christian Life (1843–47), Near the end of the sermon; new edition (Boston: James Munroe, 1858), p. 335.

Signed 'after Martineau': two sentences retold. 'in proportion as our nature rises in its nobleness, does it realize its immortality' becomes 'The more spiritual our life becomes, the more we believe in immortality': nobleness becomes spirituality, and realizing immortality believing in it. Of 'As it retires from animal grossness, from selfish meanness, from pitiable ignorance or sordid neglect, … do its doubts disperse, its affections aspire' Tolstoy keeps the animal grossness and the doubts. 'the veil is uplifted from the future, the darkness breaks away' is kept; 'and the spirit walks in dignity within the paradise of God's Eternity' becomes 'and we already here feel our immortality' (и мы здесь уже чувствуем свое бессмертие). Unity's Church-Door Pulpit printed the passage in its Martineau number (1886), with 'the veil is lifted up', which is nearer Tolstoy's 'The veil is taken off' (Покрывало снимается) than the sermon's 'uplifted'; the same series printed the Parker passages of 4-17.1 and 4-17.2, and its masthead is the title on the Jubilee list ('Freedom, Fellowship and Character in Religion'), so this number was probably Tolstoy's route. Tolstoy reprinted the Circle's text word for word in «На каждый день» (30 March). No printable.

The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), Near the end of the essay, after 'Shall I hold on with both hands to every paltry possession?'.

Three sentences in order, each changed. 'All I have seen teaches me to trust the Creator for all I have not seen' becomes 'All that I have seen and know teaches me to believe in what I have not seen and do not know': the Creator is gone, and knowing is added. 'something large and generous, and in the great style of his works' becomes 'something majestic, good, of the same kind as those works of his which we know here'. 'The future must be up to the style of our faculties,--of memory, of hope, of imagination, of reason' becomes 'Our future must answer to the very highest that we can only imagine, living in this life' (Наше будущее должно соответствовать тому самому высшему, что мы можем только вообразить, живя в этой жизни). «На каждый день» (29 March) ends otherwise: 'the same as what I have come to know here, if I have known how to know this good in this life'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.

The words shown were found, word for word, in the saved source text. Problemata Mundi: The Book of Job Exegetically and Practically Considered (1878), Homily IX 'The First Speech of Eliphaz to Job: Man's Fellowship with the Unseen World', Homily IX, on Job 4:12–21, section I, on man's capacity to hold intercourse with the spiritual world; London, Smith, Elder, 1884 printing.

Close until the last sentence, which Tolstoy changes. 'A child who enters a lecture-room when a profound philosopher is in the midst of a discourse on some great branch of science, and who leaves before the subject has concluded' becomes 'a child who has come into a room where a learned man is speaking about his science. The child did not hear the beginning and leaves before the end' (Ребенок не слышал начала и уходит прежде конца). 'Before we entered the scene of knowledge' becomes 'before we began our learning'. Thomas's last sentence, 'still though little it is something—something great, solemn, suggestive, sanctifying—something that proves the existence of a capacity to receive', becomes 'But all the same, though little and dimly, we understood something great and solemn' (хотя и немного и смутно, но мы поняли что-то великое и торжественное): 'it is something' becomes 'we understood something', 'dimly' is added, and 'suggestive, sanctifying' and the capacity to receive, the point of Thomas's homily, are left out. Southgate prints the paragraph within a longer quotation signed 'David Thomas, D.D. (The Book of Job)', the form of Tolstoy's signature, and the Jubilee list names Suggestive Thoughts among the Circle's sources. Thomas first printed the homily in his monthly The Homilist, vol. I (1852), found by archive.org full-text search and not saved. The Jubilee name index gives «Томас Давид (1813—1894) — английский религиозный писатель». No printable.

The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1er février 1876 (7th ed., Geneva 1897, t. II, p. 202); Ward's translation, February 1, 1876.

Five short paragraphs of the entry, in order, the first two kept close. Amiel's 'les catégories qu'il enfante' becomes «тех рассуждений, которые он порождает» ('the reasonings it begets'), and 'la superstition de la grosseur' (of bulk) becomes «суеверие величины». Two answers are changed: to 'Comment cela ? en ramenant l'espace à sa virtualité. L'espace, c'est la dispersion ; l'esprit, c'est la concentration', Tolstoy has «Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума» ('space is a condition of the mind's activity'); 'A l'état de pensée l'univers n'occupe qu'un point' becomes «В сознании мир не имеет пространства» ('in consciousness the world has no space'). In the last, 'L'homme revenant à l'état d'esprit n'est donc pas leur inférieur, mais leur supérieur' is enlarged to «человек не меньше, а больше самого огромного пространства и бесконечного времени и числа». M. L. Tolstaya's Russian selection (1901), named in the Jubilee list, was not seen; some of these changes may be hers.

The words shown were found, word for word, in the saved source text. Walden (1854), ch. XVIII 'Conclusion', After 'Truly, we are deep thinkers, we are ambitious spirits!'.

Thoreau's sentence, clause by clause, changed in two places. 'why it will cherish those humble thoughts, and hide its head from me' becomes 'why it is so timid and hides its head from me' (зачем она так робка): humility becomes timidity. 'the greater Benefactor and Intelligence that stands over me' becomes 'that great benefactor who stands over me', and the Intelligence is left out. 'some cheering information' becomes 'perhaps very joyful news', and the pine needles spruce needles (еловых иглах). The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.

The words shown were found, word for word, in the saved source text. On the Elevation of the Laboring Classes (lectures, Boston, 1840), in The Works of William E. Channing (Boston: American Unitarian Association, 1890), Pp. 43–44, in the account of the first element of elevation, 'Force of Thought exerted for the acquisition of truth'.

Shortened, and changed at one word that counts. 'the intellect and the conscience, between the power of thought and virtue' becomes 'reason and conscience'; 'virtuous action is worth more than strong thinking' becomes 'good deeds are more important than strong thinking'. Six sentences in the middle (the head and the heart, conscience as 'a wise discernment of the right', virtue as more than blind instinct) are left out. 'what remains worthy of a man?' becomes 'what will remain?'. 'what we call conscientiousness, or a desire to do right' becomes 'what we call conscience', and 'shoots out into illusion, exaggeration, pernicious excess' becomes 'degenerates into fancies, exaggeration, the justification of evil' (оправдание зла). 'from a sense of duty' becomes 'from the duty of conscience' (по долгу совести). The 1884 London scans read 'c>n earth' and 'e.xaggeration' here; the Boston printing of 1890 is cited. No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.

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. Die Metaphysik der Sitten, II: Metaphysische Anfangsgründe der Tugendlehre (1797), § 38, Akademie-Ausgabe vol. VI, p. 462; Vorländer's ed. (Philosophische Bibliothek 42, Leipzig 1907), p. 321; Semple (1871), Sec. 38, pp. 281–282.

Kant's section, shortened and changed. Kept: every man may rightly claim respect from his fellow men and is bound to respect every other; as he cannot give himself away for any price, he may not act against the respect due to others, and is bound to recognize the dignity of humanity in every other man in practice. Changed: Kant's “man can be used by no man (neither by others nor even by himself) merely as a means, but must always be used at the same time as an end, and in this his dignity consists” (bloß als Mittel, sondern muß jederzeit zugleich als Zweck gebraucht werden) becomes «Ни один человек не может быть ни орудием, ни целью. В этом состоит его достоинство» (no man can be either an instrument or an end; in this his dignity consists): “merely” is lost and the end, which Kant requires, is denied; Kant's “duty of self-esteem” (Pflicht der Selbstschätzung) becomes «его достоинству» (his dignity); “the equally necessary self-esteem of others as men” becomes «обязательного, равного уважения ко всем людям» (the obligatory, equal respect for all people), adding “equal”; and «звания» (rank, calling) is added to “the dignity of humanity”. Left out: that by his dignity man raises himself above all other beings in the world, which can be used, and so above all things. Not in Richter's Kant-Aussprüche (searched for Nebenmenschen, Mittel, Würde); how it reached Tolstoy is not known. Semple's translation was first printed in 1836; the saved text is Calderwood's edition of 1871.

The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), the paragraph after the one on the 'protection' of the masses.

Changed in whom it speaks of. George's 'protectionist professions of concern for labor' become the reasonings of 'the representatives of power' about the welfare of the workers (В своих рассуждениях о благе трудящихся представители власти), so the tone of patronage is laid on those who govern. Otherwise close: the tone of condescending patronage, more insulting to those who feel the true dignity of labour than open contempt; pauperism taken for the natural condition of labour unless 'benevolently protected'; no one supposes that landowners or capitalists need protection; only the poor workingman must be protected. 'It is always assumed' becomes 'we are told' (говорят нам). In the Circle this paragraph comes first and George's paragraph before it second (4-16.3). The Jubilee list names S. D. Nikolaev's Russian, «Покровительство отечественной промышленности или свобода торговли?» (Posrednik, 1904). No printable.

The words shown were found, word for word, in the saved source text. Protection or Free Trade (1886), ch. II 'Clearing Ground', ch. II, p. 23 of the London printing of 1890 (Kegan Paul, Trench, Trübner), on the word 'protection'.

Shortened, with one word changed in sense. George's 'the pretense of tyranny' becomes 'a pretext for violence' (предлогом к насилию). Tolstoy leaves out George's two examples: the slave owners who 'justified slavery as protecting the slaves', and British misrule in Ireland, 'upheld on the ground that it is for the protection of the Irish'. 'He protects them that he may use and eat them' becomes 'He protects it in order then to use its strength and its meat' (силой и мясом). The rest is close. In the Circle this paragraph follows George's next one (4-16.2). No printable.

The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 327 (Section V); Trotter 327.

B. 327, expanded to about four times its length and its opening reversed. Pascal begins 'Le monde juge bien des choses, car il est dans l'ignorance naturelle' (the world judges many things well, being in natural ignorance); the version begins «Люди не могут знать и понимать всего … и потому суждения их о многих вещах неверны» ('people cannot know everything, and so their judgments on many things are wrong'). The two ignorances follow Pascal; the learned ignorance is enlarged (all knowledge 'so slight that it cannot make God's world understood'). Pascal's 'quelque teinture de cette science suffisante, et font les entendus' becomes the «верхогляды» who 'snatched the tops of the sciences and grew conceited'; 'ceux-là troublent le monde' is kept («и мутят мир»), with judging rashly and throwing dust in people's eyes added. 'Ceux-là le méprisent et sont méprisés' becomes «простой народ их презирает, видя их бесполезность; они же презирают народ». Pascal's close, 'Ils jugent mal de toutes choses, et le monde en juge bien', is dropped. The Circle repeats Tolstoy's 1903 text with «неведение —» for «неведение,», «истинно-мудрого», and two commas; his source for that book was Orlov's Pascal (1889), not found online.

The words shown were found, word for word, in the saved source text. Träume eines Geistersehers, erläutert durch Träume der Metaphysik (1766), Part I, ch. 1, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 6 (Richter's register: Hartenstein II, 327); Goerwitz (1900), Part I, ch. I, p. 41.

Kant's sentence, with one word reversed. Kant: the methodical chatter of the universities is often only an agreement to evade a hard question by shifting meanings of words, because the comfortable and “mostly reasonable” (mehrenteils vernünftige) “I do not know” is not readily heard in academies. The Circle has «удобное и большей частью равнодушное «не знаю»» (the comfortable and mostly indifferent “I don't know”), and adds «неясный» (unclear) to the “shifting” meanings. In «Путь жизни» (the tolstoy block) the same translation reads «большей частью разумное» (mostly reasonable), Kant's word, and has «изменчивый смысл» without «неясный»; so «равнодушное» is probably a misreading or slip in the Circle.

The words shown were found, word for word, in the saved source text. Walden (1854), ch. XVIII 'Conclusion', After 'Do not seek so anxiously to be developed, to subject yourself to many influences to be played on; it is all dissipation'.

Thoreau's simile turned to another subject. 'Humility like darkness reveals the heavenly lights' becomes 'As the darkness of night reveals the heavenly lights (небесные светила), so only sufferings reveal the whole meaning of life': the heavenly lights and the darkness are Thoreau's, the sufferings and the meaning of life Tolstoy's, and humility is gone. Thoreau's next sentence, on the shadows of poverty and meanness, may have suggested the sufferings. The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.

The words shown were found, word for word, in the saved source text. Compensation, in Essays, First Series (1841), Near the end of the essay, after 'And yet the compensations of calamity are made apparent to the understanding also, after long intervals of time'.

Two sentences, close but for their ends. Emerson's list is kept, with 'illness' (Болезнь) for 'a fever' and 'loss of a limb' for 'a mutilation'; 'seems at the moment unpaid loss, and unpayable' becomes 'seems at first an irretrievable loss'. 'the sure years' becomes 'the years', and 'the deep remedial force that underlies all facts' becomes 'the deep healing force which lies in these losses' (которая лежит в этих потерях): Emerson's law of all facts is narrowed to the losses named. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.

The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'If any one imagines that this law is lax, let him keep its commandment one day'.

Emerson's two sentences, changed in each. 'it demands something godlike in him who has cast off the common motives of humanity and has ventured to trust himself for a taskmaster' becomes 'Happy is he who, having rejected the motives and reasons by which mankind usually acts, resolves to trust himself' (Счастлив тот…): the demand becomes a blessing, and 'for a taskmaster' is left out. 'High be his heart, faithful his will, clear his sight' becomes 'High must be the soul, firm the will, clear the sight' (тверда воля). 'that he may in good earnest be doctrine, society, law, to himself' becomes 'of one who can replace for himself society, custom, institutions'; 'that a simple purpose may be to him as strong as iron necessity is to others' becomes 'that inner conviction alone has over him the same power that "iron necessity" has for others'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.

The words shown were found, word for word, in the saved source text. Philippicae, IV.13 (Philip. iv. 5 in Ramage).

Tolstoy follows Ramage's English: "Though all other things are uncertain, evanescent, and ephemeral, virtue alone is fixed with deep roots; it can neither be destroyed by any violence or moved from its place" (the scan reads "ephemei^"). «неопределенно, туманно и мимолетно» are Ramage's three adjectives, and «не может быть сокрушена никаким насилием» is his "destroyed by any violence". Tolstoy changes "fixed with deep roots" (altissimis defixa radicibus) to «ясна» (clear), leaves out "moved from its place", and drops the setting: Cicero is urging the Roman people to keep the courage their ancestors left them, by which they conquered Italy and destroyed Carthage. Yonge's English, from the modern Latin text («Nam cum alia omnia falsa, incerta sint»), has "uncertain, fleeting, transitory".

The words shown were found, word for word, in the saved source text. Lettre à M. de Franquières (15 January 1769), § 9; printed in P.-M. Masson's critical edition of La Profession de foi du vicaire savoyard (Fribourg and Paris, 1914), Appendices, V, pp. 518–519.

Most of § 9 of the letter, in order. Rousseau's opening contrast (the savage who does not know God and does not offend him, the philosopher who subtilizes until he knows nothing) and his sentence on the ordinary man who 'compose les dix-neuf vingtièmes du genre humain' and sings the psalm 'Cœli enarrant' are left out. Masson's text reads 'raisonnable et modéré', recording 'modeste' in his apparatus; Tolstoy's «разумный и скромный» answers to 'modeste'. Changed in sense: 'le torrent de la mode et le jeu de l'intrigue étendent la secte philosophique' (fashion and intrigue spread the philosophic sect) becomes «хитрые проделки людей» ('people's cunning tricks'); 'dans le nouveau Lycée on n'augmentât en même raison de subtilité pour la nier' (the new Lyceum, Rousseau's name for the philosophes, would grow subtler in proportion) becomes «люди, противные богу, придумали бы новые тонкости» ('people opposed to God would invent new subtleties'); 'La raison prend à la longue le pli que le cœur lui donne' (in the long run reason takes the fold the heart gives it) becomes «Разум всегда подчиняется тому, чего требует сердце» ('reason always submits to what the heart requires'). The saved text is an OCR of Masson's edition; 'vétemens' is its reading. No English translation of the letter is saved.

The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. II (1801), Bemerkungen vermischten Inhalts, 3: Moralische Bemerkungen, Vermischte Schriften II (Göttingen, 1801), Moralische Bemerkungen (pp. 120–136), p. 127.

A free version, as «По Лихтенбергу» says. Lichtenberg: “Belief in a God is instinct; it is natural to man, like walking on two legs; in some it is modified, in some even stifled; but as a rule it is there, and it is indispensable to the inner well-formedness of the faculty of knowledge” (zur innern Wohlgestalt des Erkenntnißvermögens unentbehrlich). Tolstoy drops “is instinct” and ends «она существует и необходима для разумной жизни» (it exists and is necessary for a rational life): the soundness of the faculty of knowledge becomes rational life. He changed the end twice more: «На каждый день», 4 February, no. 6, «необходима для понимания человеком своей жизни» (necessary for man's understanding of his life), and «Путь жизни» (the tolstoy block), «без этой веры человек не может понимать самого себя» (without this belief man cannot understand himself). The OCR garbles “Instinct” («Sue ſtinct») and two places in the sentence, so it is excerpted in four pieces. Tolstoy's listed source, Lichtenberg's Ausgewählte Schriften (Leipzig, 1879), is mis-scanned on archive.org (December's finding), so the first edition of the Vermischte Schriften (Göttingen, 1800) stands in for it; the Jubilee vol. 42 commentary records that on 20 February 1905 Tolstoy and F. A. Strakhov corrected the Circle's Lichtenberg thoughts, Tolstoy dictating his own translation of some. No public-domain English was found.

The words shown were found, word for word, in the saved source text. Bemerkungen in den Beobachtungen über das Gefühl des Schönen und Erhabenen (Fragmente aus dem Nachlasse), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 58; Richter's register: Fragmente, Hartenstein VIII, 628.

Kant's note, close until its last words. Kept: the Arcadian shepherd's life and our beloved court life are both tasteless and unnatural, though alluring, for true pleasure can never be found where one makes it an occupation; recreations from an occupation that are rare, short, and unprepared. Changed: Kant says such recreations “alone are lasting and of true taste” (sind allein dauerhaft und von echtem Geschmacke); the Circle has «бывают истинно приятны и полезны» (are truly pleasant and useful), adding usefulness. In «На каждый день» (the tolstoy block) the same translation ends «бывают прочны и отличаются истинным вкусом» (are lasting and of true taste), Kant's words. «Abgeschmackt» (tasteless, absurd) is «нелепы» (absurd). No public-domain English was found.

The words shown were found, word for word, in the saved source text. Matthew, 10:27–28.

The Synodal text, with the last words of verse 28, «в геенне» ("in hell" in the KJV; Greek ἐν γεέννῃ), left out: the one to be feared is he who can destroy both soul and body, and no place of punishment is named. The divine pronouns are in lower case («того, кто»). Otherwise word for word.