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# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 4

Chapter 4.
Pilate therefore, leaving Christ alone, went outside, and says to the Jews: I find no fault in this man.  The Jews answered: Let us tell your highness what he said.  He said, I am able to destroy the temple of God, and in three days to build it. Pilate says: And what temple did he say that he was to destroy? The Hebrews say: The temple of Solomon, which Solomon built in forty-six years.
Pilate says privately to the chief priests and the scribes and the Pharisees: I entreat you, do nothing evil against this man; for if you do evil against him, you will do unjustly:  for it is not just that such a man should die, who has done great good to many men. They said to Pilate: If, my lord, he who has dishonoured Cæsar is worthy of death, how much more this man who dishonours God!
Then Pilate dismissed them, and they all went outside. Thereupon he says to Jesus: What dost thou wish that I shall do to thee? Jesus says to Pilate: Do to me as is determined. Pilate says: How is it determined?  Jesus answered: Moses and the prophets wrote about me being crucified, and rising again. The Hebrews, hearing this, said to Pilate: Why do you seek to hear a greater insult out of him against God? Pilate says: These words are not an insult against God, since they are written in the books of the prophets.  The Hebrews said: Our Scripture says, If a man offend against a man, that is to say, if he insult him, he is worthy to receive forty strokes with a rod; but if any one insult God, to be stoned.
Then came a messenger from Procle, the wife of Pilate, to him; and the message said: Take care that thou do not agree that any evil should happen to Jesus the good man; because during this night I have seen fearful dreams on account of him. And Pilate spoke to the Hebrews, saying: If you hold as insult against God the words which you declare Jesus to have spoken, take and judge him yourselves according to your law. The Jews said to Pilate: We wish that you should crucify him.  Pilate says: This is not good.
And Pilate, turning towards the people, saw many weeping, and said: To me it seems that it is not the wish of all the people that this man should die. The priests and the scribes say: We on this account have brought all the people, that thou mightst have full conviction that all wish his death. Pilate says: For what evil hath he done? The Hebrews said:  He says that he is a king, and the Son of God.

## Footnotes

* ↑ Comp. John ii. 20.
* ↑ Deut. xxv. 3; Lev. xxiv. 16.
* ↑ Matt. xxvii. 19.
* ↑ John xviii. 31.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 5

Chapter 5.
A God-fearing Jew, therefore, Nicodemus by name, stood up in the midst, and said to Pilate: I entreat your highness to permit me to say a few words. Say on, said Pilate. Nicodemus says: I, being present in the synagogue, said to the priests, and the Levites, and the scribes, and the people, What have you to say against this man? This man does many miracles, such as man has never yet done nor will do. Let him go, therefore; and if indeed what he does be from God, it will stand; but if from man, it will be destroyed.  Just as happened also when God sent Moses into Egypt, and Pharoah king of Egypt told him to do a miracle, and he did it. Then Pharoah had also two magicians, Jannes and Jambres; and they also did miracles by the use of magic art, but not such as Moses did. And the Egyptians held these magicians to be gods; but because they were not from God, what they did was destroyed. This Jesus, then, raised up Lazarus, and he is alive. On this account I entreat thee, my lord, by no means to allow this man to be put to death.
The Hebrews were enraged against Nicodemus, and said: Mayst thou receive the truth of Jesus, and have a portion with him. Nicodemus says: Amen, amen; be it to me as you say.

## Footnotes

* ↑ Comp. Acts v. 38.
* ↑ Ex. vii. 10–14.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 6

Chapter 6.
And when Nicodemus had thus spoken, another Hebrew rose up, and said to Pilate: I beg of thee, my lord Pilate, hear me also. Pilate answered: Say what thou wishest. The Hebrew says: I lay sick in bed thirty-eight years; and when he saw me he was grieved, and said to me, Rise, take up thy couch, and go into thine house. And while he was saying the word to me, I rose and walked about. The Hebrews say: Ask him on what day of the week this happened. He says: On Sabbath. The Jews said: And consequently we say truly, that he does not keep the Sabbath.
Another, again, standing in the midst, said:  I was born blind; and as Jesus was going along the road, I cried to him, saying, Have mercy upon me, Lord, thou son of David. And he took clay, and anointed mine eyes; and straightway I received my sight.  Another said: I was crooked; and seeing him, I cried, Have mercy upon me, O Lord. And he took me by the hand, and I was immediately raised.  Another said: I was a leper, and he healed me merely by a word.

## Footnotes

* ↑ John v. 5–9.
* ↑ John ix. 6, 7.
* ↑ Comp. Acts iii. 7.
* ↑ Luke xvii. 11–19.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 7

Chapter 7.
There was found there also a woman named Veronica, and she said: Twelve years I was in an issue of blood, and I only touched the edge of his garment, and directly I was cured. The Jews say: Our law does not admit the testimony of a woman.

## Footnotes

* ↑ Matt. ix. 20–22.
* ↑ See note 9, p. 419.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 8

Chapter 8.
Other men cried: This man is a prophet, and the demons are afraid of him. Pilate says: And how were the demons not at all thus afraid of your parents also? They say: We do not know. Others, again, said: Lazarus, after having been four days in the tomb, he raised by a single word. Pilate therefore, hearing of the raising of Lazarus, was afraid, and said to the people: Why do you wish to shed the blood of a just man?

## Footnotes

* ↑ John xi. 43.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Prologue

Second Greek Form.
A narrative about the suffering of our Lord Jesus Christ, and His holy resurrection.
Written by a Jew, Æneas by name, and translated out of the Hebrew tongue into the Romaic language by Nicodemus, a Roman toparch.
After the dissolution of the kingdom of the Hebrews, four hundred years having run their course, and the Hebrews also coming at last under the kingdom of the Romans, and the king of the Romans appointing them a king; when Tiberius Cæsar at last swayed the Roman sceptre, in the eighteenth year of his reign, he appointed as king of Judæa, Herod, the son of the Herod who had formerly slaughtered the infants in Bethlehem, and he made Pilate procurator in Jerusalem; when Annas and Caiaphas held the high-priesthood of Jerusalem, Nicodemus, a Roman toparch, having summoned a Jew, Æneas by name, asked him to write an account of the things done in Jerusalem about Christ in the times of Annas and Caiaphas. The Jew accordingly did this, and delivered it to Nicodemus; and he, again, translated it from the Hebrew writing into the Romaic language. And the account is as follows:—

## Footnotes

* ↑ [Compare the first Greek form, prologue and footnote.—R.]
# Andria

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Roman comedy adapted by Terence from two Greek plays by Menander
English-language translations of Andria include:
* Terence's Andrian, translated by W. R. Goodluck, Jr. (1820) IA
* Andria; or the Fair Andrian, translated by Henry Thomas Riley, The Comedies of Terence, and the Fables of Phædrus (1853) (transcription project)
* Andria, trans. John Benson Rose, Comedies of Publius Terentius Afer (1870)
This work is in the public domain worldwide because the author died at least 100 years ago. Translations of this work may be copyrighted.
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# Androcles and the Lion

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Androcles and the Lion, 1912. George Bernard Shaw.
* Preface to Androcles and the Lion, Shaw.
* "Androcles and the Lion". Joseph Jacobs, Europa's Fairy Book, (1894) 1916
* "Androdus". William Painter, Palace of Pleasure, ed. Jacobs, i., 89-90,
# Andrews v. Virginian Railway Company

* related portals: Supreme Court of the United States.
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United States Supreme Court
248 U.S. 272
Andrews v. Virginian Railway Company
Argued: Dec. 16 and 17, 1918. --- Decided: Jan 7, 1919
[Statement of Case from 273 intentionally omitted]
Messrs. A. P. Staples and A. B. Hunt, both of Roanoke, Va., for plaintiff in error.
Messrs. Harvey T. Hall and G. A. Wingfield, both of Roanoke, Va., for defendant in error
Mr. Chief Justice WHITE, after making the foregoing statement of the case, delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Androcles and the Lion (Shaw)

* information about this edition.
* sister projects: Wikipedia article, Commons category, Wikidata item.
Androcles and the Lion, a 1912 play, is Shaw's retelling of the tale of Androcles, a slave who is saved by the requited mercy of a lion. In the play, Shaw makes Androcles out to be one of many Christians being led to the Colosseum for torture. Characters in the play exemplify several themes and takes on both modern and supposed early Christianity, including cultural clash between Jesus' teachings and traditional Roman values.
See also Shaw's Preface to Androcles and the Lion, a collection of essays on Christianity.
* Preface
* Prologue
* Act I
* Act II
* Afterward
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1950, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 73 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Atharva-Veda Samhita/Book VI/Hymn 68

68. To accompany the act of shaving.
[Atharvan (?).—mantroktadevatyam. 1. purovirāḍ atiçakvarīgarbhā 4-p. jagatī; 2. anuṣṭubh; 3. atijagatīgarbhā triṣṭubh.]
Found also in Pāipp. xix. (in the verse-order 1, 3, 2), and in part in various Gṛhya-Sūtras, as noted under the several verses. ⌊Further, in MP. ii. 1. 1-3; and MGS. i. 21. 2, 3, 14, 6 (cf. also Knauer's Index, p. 148, s.v. uṣṇena, p. 146, and p. 154).⌋ The hymn is used by Kāuç., as was to be expected, in the godāna ceremony (53. 17-20), vs. 1 being addressed to the vessel of water used, vs. 2 accompanying the wetting of the youth, and vs. 3 the parting and cutting of the hair. Further, in the upanayana, at the beginning of the whole ceremony (55. 2), with the directions "do as directed in the text" etc.
Translated: Ludwig, p. 430; Griffith, i. 282.
1. Savitar here hath come with razor; come, O Vāyu, with hot water; let the Ādityas, the Rudras, the Vasus, wet [him] in accordance; do ye, forethoughtful, shave [the head] of king Soma.
'Wet,' corresponding to our 'lather.' Dignity is sought to be given to the operation by identifying the participants in it with various divinities. The second pāda is given, without variation, in AGS. i. 17. 6 and PGS. ii. 1. 6; the first and second are found in GGS. ii. 9. 10, 11, MB. i. 6. 1, 2, with agāt in a, and -kenāi ’dhi in b. Ppp. has, in b, vāyav udakena ehi, and omits undantu in c. The combination vāya ud- is quoted under Prāt. ii. 21, 24; iii. 35; -kené” ’ hi, under iii. 38, 66. ⌊Hillebrandt, Ved. Mythol., i. 472, may be consulted.⌋
2. Let Aditi shave the beard; let the waters wet [it] with splendor; let Prajāpati nurse (cikits) [it], in order to length of life, to sight.
Ppp's version of c, d is dhārayatu prajāpatiḥ punaḥ-punaḥ suvaptave. AGS. (i. 17. 7) has a, b, reading keçān for çmaçru, and varcase for -sā; PGS. (ii. 1. 6) has adite keçān vapa, parallel to our a.
3. With what razor the knowing Savitar shaved [the head] of king Soma, of Varuṇa, therewith, ye priests (brahmán), shave [it] now of this man; be he rich in kine, in horses, in progeny.
Ppp. reads, for d, açyāmodīyur ayam astu vīraḥ. AGS. (i. 17. 10) and PGS. (ii. 1. 11) have our a, b, c without variant, but add as d, āyuṣmāñ jaradaṣṭir yathā ’ sat. TB. (ii. 7. 17$^2$) also has the verse, differing only in d: ūrjé ’ máṁ rayyā́ várcasā sáṁ sṛjātha; and with this HGS. (ii. 6. 10) agrees throughout. The ÇGS. version ⌊i. 28⌋ differs throughout: yenā ’ vapat savitā çmaçrv agre kṣureṇa rājño varuṇasya vidvān: yena dhātā bṛhaspatir indrasya cā ’ vapac chiraḥ: tena brahmāṇo vapate ’ dam adyā ”yuṣmān dīrghāyur ayam astu vīraḥ (agreeing at the end with Ppp.). MB. (i. 6. 7) has a still other text: yena pūṣā bṛhaspater vāyor indrasya cā ’vapat: tena te vapāmi brahmaṇā jīvātave jīvanāya dīrghāyuṣṭvāya varcase. The verse (10 + 11: 11 + 12 = 44) contains no atijagatī element. ⌊Ppp. combines asyā ’çyāmodīyur; and R. notes that c, d appears in Ppp. ii.⌋
# Atharva-Veda Samhita/Book VI/Hymn 7

7. For blessings.
[Atharvan.—sāumyam: 3. vāiçvadevī. gāyatram; 1. nicṛt.]
Found also in Pāipp. xix. The hymn appears in Kāuç. (46. 4) as a help in removing obstacles to sacrifice, or an expiation for sacrificing for an improper person; and it is reckoned (note to 25. 36) to the svastyayana gaṇa; for its use by 50. 13, see under vi. 1.
Translated: Florenz, 256 or 8; Griffith, i. 248.
1. By what road, O Soma, Aditi or friends go, not hostile, by that do thou come to us with aid.
The comm. understands mitrās 'friends' to mean "Aditi's twelve sons, Mitra etc."; i.e. as the equivalent of ādityā́s, which is not impossible. ⌊The description as nicṛt belongs rather to 8. 1.⌋
2. By what, O Soma, overpowering one, thou shalt make the Asuras subject to us, by that do ye bless us.
Ppp. has, for a, yebhis soma sahantya, and, for c, tenā no ‘vitā ⌊that is, avitā́⌋ bhuvaḥ, thus relieving the embarrassing change of number ⌊in the verb⌋ from a, b to c; emendation to vocatāt in our c would accomplish the same result.
3. By what, O gods, ye did repel (vṛ) the mights of the Asuras, by that do ye yield refuge unto us.
Ppp. begins with yāni, and has correspondingly tebhis for tena in c. This facilitates the rendering of avṛṇīdhvam by its natural meaning 'did choose'; there is no other known example of a nā-form from vṛ 'repel.' The comm. renders it tataḥ pṛthakkṛtya yūyaṁ sambhaktavantaḥ. ⌊Ppp. has for c tebhir na adhi vocata.⌋
# Atharva-Veda Samhita/Book VI/Hymn 73

73. To assure supremacy.
[Atharvan.—sāmmanasyam. mantroktanānādevatyam. trāiṣṭubham: 1, 3. bhurij.]
Found also in Pāipp. xix. (with the verse-order 1, 3, 2). This hymn with iii. 12, vi. 93, xii. 1, is reckoned by Kāuç. to the vāstoṣpatyāni (8. 23) or the vāstu gaṇa; and it and the following hymn, with others (12. 5), to the sāmmanasyāni; also, by the schol. (note to 19. 1), to the puṣṭika mantras; and vs. 3 ⌊so comm.: not vii. 60. 7⌋ by itself (23. 6) in the ceremony of entering a new house.
Translated: Griffith, i. 284; Bloomfield, 135, 494.
​1. Let Varuṇa come here, Soma, Agni; let Brihaspati with the Vasus come here; come ye together, [his] fellows, all of you, like-minded, unto the fortune of this stern corrector (ugrá cettṛ́).
Ppp. reads abhi- instead of upa- in c, and has at the end sujātās. The comm. explains cettṛ as "one who properly understands the distinction of what is to be done and what is not to be done"; in this word cit seems to take the value of ci or cāy: 'one who notes and visits or requites.'
2. The vehemence (çúṣma) that is within your hearts, the design that has entered into your mind—that I frustrate with the oblation, the ghee; in me, O [my] fellows, be your satisfaction (ramáti).
Intended to restrain intending emigrants, apparently; as also vs. 3. All the mss., and both editions with them, read tā́n at the beginning of c, although it is unquestionably an error for tā́m, referring to ā́kūtim, as the comm. correctly reads and understands. Only one ms. (our Bp.$^2$) has srīvayāmi, all the rest çrīv-, or its phonetic product, chrīv-; but SPP. quite unaccountably (against the sense, and against the use of √sīv, which has no causative conjugation quotable before the Lalita-Vistara) adopts sīvayāmi from the comm. (= parasparasambaddhān karomi): Ppp. has çrevayāmi; and in d (as in 1 d) sujātās. The Anukr. should have noted the verse as nicṛt. ⌊Read yó vó ‘sti in a?⌋
3. Be ye just here; go not away from us; let Pūshan make [it] pathless for you in the distance; let the lord of the dwelling (vā́stu) call aloud after you; in me, O [my] fellows, be your satisfaction.
Ppp. has, in a, e ’ha yāta mā ’pa, at the beginning; it rectifies the meter of b by omitting vas; in c, it reads ‘yam ahvan for johavītu; in d, it again has sujātās.
# Atharva-Veda Samhita/Book VI/Hymn 69

69. For glory etc.
[Atharvan (? varcaskāmo yaçaskāmaç ca).—bārhaspatyam utā ”çvinam. ānuṣṭubham.]
Verses like the first two are found in Pāipp., in two different books (1 in ii., 2 in xix.), but perhaps correspond rather to the nearly equivalent verses ix. 1. 18, 19. It is ​employed by Kāuç. (10. 24) at the end of the medhājanana ceremony, with iii. 16 and ix. 1, on rising and wiping the face; also twice (12. 15 and 13. 6) in varcasya rites, with the same two hymns (and is reckoned to both varcasya gaṇas: notes to 12. 10 and 13. 1); further, in the ceremony on beginning Vedic study, with vi. 38, 39, 58 and others (139. 15); and vs. 3 in the savayajñas (68. 7), as expiation for an error in the ceremonial. In Vāit., in the sāutrāmaṇī (30. 13), the hymn accompanies, with vi. 19 and ix. 1. 18, the pouring out of the surā.
1. What glory [is] in the mountain, in the aragárāṭas, in gold, in kine, in strong-drink when poured out, [what] honey in sweet-drink, [be] that in me.
The verse corresponds nearly to ix. 1. 18, below; but the latter has a quite different first half, and with it Ppp. precisely agrees. What our aragarāṭa's are is wholly obscure, and the word is most probably a corruption. The comm. explains it in two alternative ways: as kings that 'go' (aṭa) in 'spoke(ara)-swallowers(gara),' i.e. chariots; or, as 'shouts' (rāṭa) of soldiers that 'go' (ga) at the 'enemy' (ara = ari)!
2. O ye Açvins, lords of beauty! anoint me with the honey of bees, that I may speak brilliant words among the people.
The verse is found below as ix. 1. 19, with the difference of a single word (várcasvatīm for bhárgasv-). The comm. reads āvadāmi in d. ⌊SPP. gives the fuller spelling an̄ktam: cf. Gram. § 231 a.⌋
3. In me [be] splendor, also glory, also the fatness (páyas) that belongs to the offering; let Prajāpati fix (dṛṅh) that in me, as the heaven in the sky.
The verse corresponds to iii. 1 in the Nāigeya supplement to the Sāma-Veda (or SV. i. 603), which, however, rectifies the meter of c by reading parameṣṭhī́ for tán máyi. "Heaven" and "sky" in d are the same word; the comm. renders the latter by "atmosphere." The Anukr. does not note the deficiency in c.
# Atharva-Veda Samhita/Book VI/Hymn 74

74. For harmony.
[Atharvan.—(as above.) ānuṣṭubham: 3. triṣṭubh, triṇāmadevatyā.]
Found also in Pāipp. xix. (in the verse-order 2, 1, 3). Reckoned by Kāuç. (12. 5), with the preceding hymn and others, to the sāmmanasyāni.
Translated: Griffith, i. 285; Bloomfield, 135, 495.
1. Together let your bodies be mixed (pṛc), together your minds, together your courses; together hath this Brahmaṇaspati, together hath Bhaga made you come.
Ppp. has, for d, somaḥ saṁ sparçayātu mām. The comm. renders sampṛcyantām by parasparānurāgeṇa saṁsṛjyantām.
2. Concurrence of the mind for you, also concurrence of the heart, also what of Bhaga is wearied (çrāntá)—therewith I make you concur.
3. As the Ādityas, severe (ugrá), not bearing enmity, united with the Vasus, with the Maruts, so, O three-named one, not bearing enmity, do thou make these people here like-minded.
Ppp. reads, in a, vasavas instead of vasubhis, and, in c, d, -yamānam imaṁ janā saṁmanasaṁ kṛṇu tvam, which is better in so far as it makes ahṛṇ- adjunct of the object rather than of the subject in the sentence; our text desiderates ahṛṇīyamānān. The verse is found also in TS. (ii. 1. 11$^3$), which has, in b, marúdbhī rudrā́ḥ (our reading seems a corruption of this) samájānatā ’bhí; and, in c, d, -yamānā víçve devā́ḥ sámanaso bhavantu. A god triṇāman appears to be met with only in this verse; the one meant is probably Agni, as conjectured by BR., and also explained by the comm.
# Atharva-Veda Samhita/Book VI/Hymn 67

67. For success against enemies.
[Atharvan (?).—cāndram utāi ”ndram. ānuṣṭubham.]
Not found in Pāipp. Used by Kāuç. (14. 7) in a battle rite with the two preceding hymns (and reckoned with them to the aparājita gaṇa): see under 65; also (16. 4) in another rite of the same class, for terrifying enemies, with vi. 98, with the direction "the king goes thrice about the army."
Translated: Ludwig, p. 518; Griffith, i. 282.
1. Everywhere about the routes Indra and Pūshan have gone; let yonder armies of our enemies today be confounded further away.
That is (a), to prevent access to our villages. The comm. takes parastarām as simply = atiçayena.
2. Go about confounded, ye enemies, like headless snakes; of you there, confounded by Agni, let Indra slay each best man (vára).
This verse is SV. ii. 1221, and one of the supplementary verses to a RV. hymn (RV. x. 103. 15). SV. has, for a, b, andhā́ amitrā bhavatā ’çīrṣāṇó ‘haya iva, and, in c, agnínunnānām. The RV. version (see Aufrecht's 2d edition, ii. 682) accents amítrā, reads -ṣāṇā́ áh- in b, and, in c, agnídagdhānām agnímūḻhānām. The translation implies the emendation amitrās instead of amítrās, which latter is given by all the authorities, and hence accepted in SPP's text. The comm. understands amitrās, voc.; and he explains b to mean as snakes with their heads cut off can merely move about, but not do anything in particular.
3. Fasten thou, as bull, the skin upon them; make the fear of the fallow-deer; let the enemy hasten (eṣ) away; let the cow hasten hither to us.
The sense of a is very obscure. One is tempted to combine vṛṣājinam into one word. The comm. makes hariṇasya (= kṛṣṇamṛgasya) depend on ajínam, which cannot well be right, though it may be questioned whether, as dependent on bhíyam, it is subjective or objective genitive.* He explains the "skin" as used for somamaṇiveṣṭana; and the "cow" (d) as the enemy's wealth, in cows and the like. The combination of úpa eṣatu into úpeṣatu falls under Prāt. iii. 52, and the case is quoted in the commentary to that rule. ⌊Correct nahyá to nahya (accent-mark slipped out of place).⌋ *⌊In a marginal note, W. compares mitra-tū́rya, v. 20. 7.⌋