OpenLLM-France/wikimedia huggingface dataset:
# Atharva-Veda Samhita/Book VII/Hymn 79 (84)

79 (84). To Amāvāsyā (night or goddess of new moon).
[Atharvan.—caturṛcam. amāvāsyādevatākam. trāiṣṭubham: 1. jagatī.]
The first verse is found in Pāipp. xx., the second and third in Pāipp. i. Used by Kāuç. (5. 6) in the parvan sacrifice on the day of new moon; also (59. 19) with hymns 17 etc. (see under 17), for various benefits. It has in Vāit. (1. 16) an office similar to that prescribed by Kāuç. 5. 6.
Translated: Henry, 32, 100; Griffith, i. 367.
1. What portion (bhāgadhéya) the gods made for thee, O Amāvāsyā, dwelling together with might, therewith fill our offering, O thou of all choice things; assign to us, O fortunate one, wealth rich in heroes.
The verse occurs in TS. (iii. 5. 1$^1$), with ádadhus for ákṛṇvan in a, and ⌊rectifying the meter⌋ sā́ for ténā in c. Ppp. combines devā ’kṛṇvan in a, and has saṁvadantas in b, and sa imaṁ y- at beginning of c. Saṁ-vas plays upon the equivalent amā-vas, which gives name to the day and its goddess. The verse has no jagatī character. ⌊We had the second half-verse above at 20. 4 c, d.⌋
​2. I myself am Amāvāsyā; on me, in me dwell these well-doers; in me came together all, of both classes, the gods and the sādhyás, with Indra as chief (jyéṣṭa).
The Petersburg Lexicon* suggests the plausible emendation of mā́m ā́ to amā́ at beginning of b: if it is not rather ā́ mā vasanti intended as a play on amāvāsyā̀. For the sādhyas, see note to vii. 5. 1. The Anukr. overlooks the irregularity of a. *⌊vi. 832.⌋
3. The night hath come, assembler of good things, causing sustenance, prosperity, [and] good to enter in; we would worship Amāvāsyā with oblation; yielding (duh) sustenance with milk is she come to us.
TS. has (iii. 5. 1$^1$) a verse quite accordant with this in general meaning, but too different in detail to be called the same; it reads nivéçanī saṁgámanī vásūnāṁ víçvā rūpā́ṇi vásūny āveçáyantī: sahasrapoṣáṁ subhágā rárāṇā sā́ na ā́ ’gan várcasā saṁvidānā́. Ppp. reads, in b, viçvaṁ for ū́rjam; and, in d, vasānā (for duhānā) and nā ’gaṁ.
The comm., and some of the mss., end the hymn here, carrying over our vs. 4 to the following hymn; our division agrees with the sense, the Anukr., and other of the mss.; and SPP. accepts the same. ⌊The decad ends here: cf. p. 389.⌋
4. O Amāvāsyā, no other than thou, encompassing, gave birth to all these forms; what desiring we make libation to thee, be that ours; may we be lords of wealth.
This is, with alteration of the first word only, a repetition in advance of 80. 3. For the parallels etc., see under that verse.
# Atharva-Veda Samhita/Book VII/Hymn 7 (8)

7 (8). Praise of the Ādityas.
[Atharvan (as above).—aditidevatyam. ārṣī jagatī.*]
Found also in Pāipp. xx. Used by Kāuç. (59. 18) with 2, as explained under that hymn. *⌊The Anukr., defining as trāiṣṭubhāni the "first eight hymns," included this among them: by inadvertence, it would seem, since he here calls it ārṣi jagatī.
Translated: Henry, 3, 52; Griffith, i. 331.
1. Of Diti's sons, of Aditi's, I have commemorated the aid, of the great inviolable gods; for their domain (dhā́man) is deep in the sea; no one soever is beyond them by homage.
This translation is in part mechanical, understanding also ávas at beginning of b (which = RV. x. 36. 11 b: cf. also 65. 3 a), regarding anarmáṇām as = anarváṇām (so RV.), and giving gabhiṣák (p. gabhi॰sák) the sense conjectured for it by BR., which is also that of the comm. (gambhīram). The variants of Ppp. and of MS. (i. 3. 9) indicate that our text is without much authority: MS. has d. p. a. akāriṣam urúçarmaṇām bṛhatā́m varūtínām: yéṣāṁ nā́māni víhitāni dhāmaçáç cittāír yajanti bhúvanāya jīváse; Ppp. (after a), mahāçarmaṇāṁ mahatām anṛmṇām: tvesāyu dhāmi gabhiṣat samudraṁ na hi ṣāṁ ye apasaṣ paro ‘sti kiṁ cana. Námasā is perhaps corrupted from mánasā ⌊cf. iv. 39. 9 n.⌋ and enān from enā́. The great majority of our mss. (all save D.R.) read akārṣam at end of a; SPP. reports the great majority of his as giving akāriṣam, which he accordingly adopts in his text. Ppp. has akārṣam, MS. akāriṣam. Our Bp. has enām in d. The testimony of the Anukr. as to akārṣam or -riṣam is of no value.
# Atlantic Coast Line Railroad Company v. Mims

United States Supreme Court
242 U.S. 532
Atlantic Coast Line Railroad Company v. Mims
Argued: December 4, 1916. --- Decided: January 15, 1917
Messrs. Frederic D. McKenney, P. A. Willcox, L. W. McLemore, and Douglas McKay for plaintiff in error.
Messrs. William S. Nelson, Jo-Berry Sloan Lyles, J. Team Gettys, and John H. Clifton for defendant in error.
Mr. Justice Clarke 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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# Atlantic Coast Line Railroad Company v. North Carolina Corporation Commission

United States Supreme Court
206 U.S. 1
Atlantic Coast Line Railroad Company v. North Carolina Corporation Commission
Argued: Februnary 28 and March 1, 1906. --- Decided: April 29, 1907
Messrs. John G. Johnson, Warren G. elliott, and Frank P. Prichard for plaintiff in error.
[Argument of Counsel from pages 2-4 intentionally omitted]
Messrs. Robert D. Gilmer and F. A. Woodard for defendant in error.
[Argument of Counsel from pages 4-6 intentionally omitted]
Mr. Justice White 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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# Atlantic Coast Line Railroad Company v. Standard Oil Company of New Jersey

United States Supreme Court
273 U.S. 712
Atlantic Coast Line Railroad Company v. Standard Oil Company of New Jersey
Messrs. Frank W. Gwathmey, of Washington, D. C., Murray Allen, of Raleigh, N. C., and Thomas W. Davis, of Wilmington, N. C., for Atlantic Coast Line R. Co.
Messrs. Frank W. Gwathmey, of Washington, D. C., and Murray Allen, of Raleigh, N. C. (Messrs. C. P. Reynolds and James F. Wright, both of Norfolk, Va., of counsel), for Seaboard Air Line Ry. Co.
Messrs. Charles McH. Howard and Edward F. Johnson, both of Baltimore, Md., George H. Tower, of New York City, and James H. Pou, of Raleigh, N. C., for respondent.

## 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).
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 10

Chapter 10.
And Jesus went forth out of the prætorium, and the two malefactors with Him. And when they came to the place, they stripped Him of his clothes, and girded Him with a towel, and put a crown of thorns on Him round His head. And they crucified Him; and at the same time also they hung up the two malefactors along with Him. And Jesus said: Father, forgive them, for they know not what they do. And the soldiers parted His clothes among them; and the people stood looking at Him. And the chief priests, and the rulers with them, mocked Him, saying: He saved others; let him save himself. If he be the Son of God, let him come down from the cross. And the soldiers made sport of Him, coming near and offering Him vinegar mixed with gall, and said:  Thou art the king of the Jews; save thyself.
And Pilate, after the sentence, ordered the charge made against Him to be inscribed as a superscription in Greek, and Latin, and Hebrew, according to what the Jews had said: He is king of the Jews.
And one of the malefactors hanging up spoke to Him, saying: If thou be the Christ, save thyself and us.  And Dysmas answering, reproved him, saying: Dost thou not fear God, because thou art in the same condemnation? And we indeed justly, for we receive the fit punishment of our deeds; but this man has done no evil. And he said to Jesus: Remember me, Lord, in Thy kingdom. And Jesus said to him: Amen, amen; I say to thee, To-day shalt thou be with me in Paradise.

## Footnotes

* ↑ Some of themss. add: And the soldier Longinus, taking a spear, pierced His side, and there came forth blood and water.
* ↑ Lit., art.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 11

Chapter 11.
And it was about the sixth hour, and there was darkness over the earth until the ninth hour, the sun being darkened; and the curtain of the temple was split in the middle. And crying out with a loud voice, Jesus said: Father, Baddach ephkid ruel, which is, interpreted: Into Thy hands I commit my spirit. And having said this, He gave up the ghost. And the centurion, seeing what had happened, glorified God, and said: This was a just man. And all the crowds that were present at this spectacle, when they saw what had happened, beat their breasts and went away.
And the centurion reported what had happened to the procurator. And when the procurator and his wife heard it, they were exceedingly grieved, and neither ate nor drank that day. And Pilate sent for the Jews, and said to them: Have you seen what has happened? And they say: There has been an eclipse of the sun in the usual way.
And His acquaintances were standing at a distance, and the women who came with Him from Galilee, seeing these things.  And a man named Joseph, a councillor from the city of Arimathæa, who also waited for the kingdom of God, went to Pilate, and begged the body of Jesus. And he took it down, and wrapped it in clean linen, and placed it in a tomb hewn out of the rock, in which no one had ever lain.

## Footnotes

* ↑ Luke xxiii. 46. Ps. xxxi. 5 is, b’yadcha aphkid ruchi.
* ↑ One ms. adds: Pilate said to them: You scoundrels! is this the way you tell the truth about everything?  I know that that never happens but at new moon. Now you ate your passover yesterday, the fourteenth of the month, and you say that it was an eclipse of the sun.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament
## Contents

* Title Page
* Introductory Notice
* Translator's Introductory Notice
* The Protevangelium of James
* The Gospel of Pseudo-Matthew
* The Gospel of the Nativity of Mary
* The History of Joseph the Carpenter
* Gospel of Thomas: First Greek Form
* Gospel of Thomas: Second Greek Form
* Gospel of Thomas: Latin Form
* The Arabic Gospel of the Infancy of the Saviour
* Acts of Pilate: First Greek Form
* Acts of Pilate: Second Greek Form
* Descent of Christ into Hell: Greek Form
* Acts of Pilate: Latin Form
* Christ's Descent into Hell: Latin. First Version
* Christ's Descent into Hell: Latin. Second Version
* Letter of Pontius Pilate
* Report of Pilate: First Greek Form
* Report of Pilate: Second Greek Form
* The Giving Up of Pontius Pilate
* The Death of Pilate, Who Condemned Jesus
* The Narrative of Joseph
* The Avenging of the Saviour
* Acts of the Holy Apostles Peter and Paul
* Acts of Paul and Thecla
* The Acts of Barnabus
* The Acts of Philip
* Acts and Martyrdom of the Holy Apostle Andrew
* Acts of Andrew and Matthias
* Acts of Peter and Andrew
* Acts and Martyrdom of St. Matthew the Apostle
* Various Acts of Thomas
* Consummation of Thomas the Apostle
* Martyrdom of the Holy and Glorious Apostle Bartholomew
* Acts of the Holy Apostle Thaddaeus
* Acts of the Holy Apostle and Evangelist John the Theologian
* Revelation of Moses
* Revelation of Esdras
* Revelation of Paul
* Revelation of John
* The Book of John Concerning the Falling Asleep of Mary
* The Passing of Mary: First Latin Form
* The Passing of Mary: Second Latin Form
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form
## Contents

* Prologue
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
# Atharva-Veda Samhita/Book II/Hymn 9

9. Against possession by demons: with an amulet.
[Bhṛgvan̄giras.—vānaspatyam; yahṣmanāçanadāivatam. ānuṣṭubham: 1. virāṭprastārapan̄kti.]
Found in Pāipp. ii. (in the verse-order 1, 5, 4, 2, 3). Reckoned, like the next preceding and the next following hymn, to the takmanāçana gaṇa (Kāuç. 26. 1, note), and made (27. 5, 6) to accompany the binding on of an amulet composed of splinters (from ten different trees: the comm.), being muttered by ten friends who lay hands on the patient.
Translated: Weber, xiii. 153; Ludwig, p. 506; Grill, 8, 82; Griffith, i. 51; Bloomfield, 34, 290.—Cf. Bergaigne-Henry, Manuel, p. 137.
1. O thou of ten trees, release this man from the demon, from the seizure (grā́hi) that hath seized him in the joints; then, O forest tree, conduct him up to the world of the living.
The first half-verse is quite different in Ppp.: daçavṛkṣo saṁ ce ’mam ahiṅsro grāhyāç ca. The comm. takes parvan in b as either the joints of the body or those of the month, new and full moon. The Anukr. scans the verse as 10 + 12: 8 + 8 = 38, making the first pāda-division after rakṣasas (and the pada-mss. so mark it); but it is rather a regular pan̄kti, with the easy resolution muñca imam in a.
2. This man hath come, hath arisen, hath gone unto the troop (vrā́ta) of the living; he hath become of sons the father and of men (nṛ́) the most fortunate.
Ppp. has in c abhūta (for abhūd u), and in d nṛṇām. ⌊Pronounce ā́ agād.⌋
3. He hath attained (adhi-gā) attainments; he hath attained (adhi-gam) the strongholds (-purā) of the living; for a hundred healers are his, also a thousand plants.
The 'attainments' (adhīti), according to the comm., are the Vedas and objects formerly learned (adhīta), and now, by restored health, recovered to memory. Ppp. reads instead adhītam in a, and purā ’gāt in b; and its c, d are çataṁ te ‘sya vīrudha sahasram uta bheṣajaḥ. Emendation to bheṣajā́ in our c would improve both sense and meter. The comm. here, as in sundry other places, derives vīrudh from vi + rudh, on the ground that they virundhanti vināçayanti rogān.
4. The gods have found thy gathering (? cītí), the priests (brahmán) and the plants; all the gods have found thy gathering upon the earth.
In a, our Bp. has cītím, and Op. cītám (both cītím in c); Ppp. reads cātam in both a and c; either word is elsewhere unknown. The comm. derives cītí either from the false root cīv 'take, cover,' or from cit 'observe,' and fabricates his alternative explanations accordingly. If it comes from ci, there is hardly another example of a like formation. Ppp. has for a cātaṁ te devā ’vidaṁ; and, in c, d, cātaṁ tebhyo tu mām avidaṁ bhū-.
5. Whoso made, he shall unmake; he verily is best of healers; he himself, clean, shall make for thee remedies, with the healer.
# Atharva-Veda Samhita/Book II/Hymn 7

7. Against curses and cursers: with a plant.
[Atharvan.—bhāiṣajyāyurvanaspatidāivatyam. ānuṣṭubham: 1. bhurij; 4. virāḍupariṣṭādbṛhatī.]
Not found in Pāipp. Used with other hymns (ii. 25; vi. 85, etc.) in a healing rite (Kāuç. 26. 33-35) for various evils, and accompanying especially (ib. 35) the binding on of an amulet. And the comm. reports the hymn as employed by Nakṣ. Kalpa (17, 19) in a mahāçānti called bhārgavī.
Translated: Weber, xiii. 148; Ludwig, p. 508; Grill, 24, 81; Griffith, i. 49; Bloomfield, 91, 285.
1. Hated by mischief, god-born, the curse-effacing plant hath washed away from me all curses, as waters do filth.
Āp. (vi. 20. 2) has a verse much like this: atharvyuṣṭā devajūtā vīḍu çapathajambhanīḥ: āpo malam iva prā ’ṇijann asmat su çapathāṅ adhi. The comm. explains -yopanī in c ⌊discussed by Bloomfield, AJP. xii. 421⌋ as vimohanī nivārayitrī. The comm. states dūrvā (panicum dactylon) to be the plant intended, and the Anukr. also says dūrvām astāut. In our edition read in d máchap- (an accent-sign slipped out of place). The Anukr. refuses this time to sanction the not infrequent contraction málam ’va in c.
2. Both the curse that is a rival's, and the curse that is a sister's, what a priest (? brahmán) from fury may curse—all that [be] underneath our feet.
Sāpatná perhaps here 'of a fellow wife,' and jāmyā́s perhaps 'of a near female relative'; the comm. explains jāmi as "sister, but connoting one's fellows (sahajāta)."
​3. From the sky [is] the root stretched down, from off the earth stretched up; with this, thousand-jointed (-kā́ṇḍa), do thou protect us about on all sides.
Compare xix. 32.3, where darbha-grass is the plant simllarly described and used.
4. Protect me about, my progeny, [and] what riches are ours; let not the niggard get the better (tṛ) of us; let not hostile plotters get the better of us.
Our text reads at the beginning párī ’mā́m, with the majority of our mss. (only P.p.m. W.K.Kp. are noted as not doing so); but pári mā́m, which SPP. gives, and which all his authorities, as reported by him, support, is doubtless better, and the translation follows it. Two of our mss. (H.K.), with one of SPP's, give arātir ṇo m- in c The irregular meter of the verse (8 + 8: 7 + 10 = 33) is very ill described by the Anukr. ⌊The avasāna of c is put after tārīt; but the accent of tāriṣús marks that as the initial of d. RV. ix. 114. 4 suggests that our c is in disorder.⌋
5. Let the curse go to the curser; our [part] is along with him that is friendly (suhā́rd); of the eye-conjurer (-mántra), the unfriendly, we crush in the ribs (pṛṣṭí).
Nearly all our mss. (except P.M.K.), and part of SPP's, read in b suhā́t; many also have in d pṛṣṭhī́s, but the distinction of ṣṭ and ṣṭh is not clearly made in any of the mss. The comm. takes cakṣus and mantrasya in c as two independent words. ⌊See Griflith's note, and mine to xix. 45. 2.⌋
# Atharva-Veda Samhita/Book III

Book III.
⌊The third book is made up largely of hymns of 6 verses each. It contains 13 such hymns, but also six hymns (namely 4, 7, 13, 16, 24, 30) of 7 verses each, six hymns (namely 5, 6, 11, 15, 19, 29) of 8 verses each, two hymns (namely 12, 17) of 9 verses each, two hymns (namely 20, 21) of 10 verses each, one hymn (namely 31) of 11 verses, and one hymn (namely 10) of 13 verses. See Weber's introduction to his translation, p. 178. The possibility of critical reduction to the norm is well illustrated by hymn 31—compare pages 1 and 37. The whole book has been translated by Weber, Indische Studien, vol. xvii. (1885), pages 177-314.⌋
| Hymn- number | | Page |
| III. Book the third |||
| 1 | Against enemies | 84 |
| 2 | Against enemies | 86 |
| 3 | For the restoration of a king | 87 |
| 4 | To establish a king | 89 |
| 5 | For prosperity: with a parṇá-amulet | 91 |
| 6 | Against enemies: with açvatthá | 92 |
| 7 | Against the disease kṣetriyá | 94 |
| 8 | For authority | 96 |
| 9 | Against víṣkandha and other evils | 98 |
| 10 | To the ekāṣṭakā́ (day of moon's last quarter) | 99 |
| 11 | For relief from disease, and for long life | 103 |
| 12 | Accompanying the building of a house | 104 |
| 13 | To the waters | 107 |
| 14 | A blessing on the kine | 109 |
| 15 | For success in trade | 111 |
| 16 | Morning invocation to various gods, especially Bhaga | 113 |
| 17 | For successful agriculture | 114 |
| 18 | Against a rival wife: with a plant | 117 |
| 19 | To help friends against enemies | 119 |
| 20 | To Agni and other gods: for various blessings | 121 |
| 21 | With oblation to the various forms of fire or Agni | 123 |
| 22 | To the gods: for splendor (várcas) | 126 |
| 23 | For fecundity | 127 |
| 24 | For abundance of grain | 129 |
| 25 | To command a woman's love | 130 |
| 26 | Homage to the gods of the quarters etc. ⌊snake charms?⌋ | 131 |
| 27 | The same: with imprecation on enemies | 133 |
| 28 | To avert the ill omen of a twinning animal | 134 |
| 29 | With the offering of a white-footed sheep | 135 |
| 30 | For concord | 137 |
| 31 | For welfare and long life | 139 |
# Antoni v. Greenhow/Concurrence Matthews

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Matthews Clifford
* Dissenting Opinions Field Harlan
United States Supreme Court
107 U.S. 769
Antoni v. Greenhow
MATTHEWS, J.
I concur in the judgment of the court, but prefer to rest the decision upon a ground different from that on which it is placed in its opinion.
I agree that the state of Virginia, by the act of 1871, entered into a valid contract with the holders of its bonds to receive their coupons in payment of taxes; and that any subsequent statute which denies this right is a breach of its contract and a violation of the constitution of the United States.
But for a breach of its contract by a state, no remedy is provided by the constitution of the United States against the state itself; and a suit to compel the officers of a state to do the acts which constitute a performance of its contract by the state, is a suit against the state itself.
If the state furnishes a remedy by process against itself or its officers, that process may be pursued, because it has consented to submit itself to that extent to the jurisdiction of the courts; but if it chooses to withdraw its consent by a repeal of all remedies, it is restored to the immunity from suit, which belongs to it as a political community, responsible in that particular to no superior.
I adopt, as decisive of the present case, the language of the chief justice, in expressing the opinion of the court in the cases of the State v. Jumel and Elliott v. Wiltz, [post:]
'When a state submits itself without reservation to the jurisdiction of a court in a particular case, that jurisdiction may be used to give full effect to what the state has, by its act of submission, allowed to be done; and if the law permits coercion of the public officers to enforce any judgment that may be rendered, then such coercion may be employed for that purpose. But this is very far from authorizing the courts, when a state cannot be sued, to set up its jurisdiction over the officers in charge of the public moneys, so as to control them as against the political power in their administration of the finances of the state.'
I do not, therefore, consider it necessary to enter upon the inquiry, whether the remedy provided by the state of Virginia, by the act of 1882, is effective and substantial, compared with that which existed in 1871, when the bonds were issued. It is sufficient to say that it is the one which the state has chosen to give, and the only one, therefore, which the courts of the United States are authorized to administer.
BRADLEY and GRAY, JJ., concurred in the judgment upon both grounds: that stated in the opinion of the court as delivered by the chief justice, and that stated in the opinion of Mr. Justice MATTHEWS.
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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