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# Arizona v. California

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* Arizona v. California (283 U.S. 423), ( 75 L.Ed. 1154 ), ( 51 S.Ct. 522 )
* Arizona v. California (292 U.S. 341), ( 78 L.Ed. 1298 ), ( 54 S.Ct. 735 )
* Arizona v. California (298 U.S. 558), ( 80 L.Ed. 1331 ), ( 56 S.Ct. 848 )
* Arizona v. California (347 U.S. 986), ( 98 L.Ed. 1121 ), ( 74 S.Ct. 848 )
* Arizona v. California (348 U.S. 947), ( 99 L.Ed. 740 ), ( 75 S.Ct. 434 )
* Arizona v. California (350 U.S. 114), ( 100 L.Ed. 125 ), ( 76 S.Ct. 188 )
* Arizona v. California (373 U.S. 546), ( ??? L.Ed. ??? ), ( ?? S.Ct. ??? )
* Arizona v. California (376 U.S. 340), ( ??? L.Ed. ??? ), ( ?? S.Ct. ??? )
* Arizona v. California (383 U.S. 268), ( 15 L.Ed.2d 743), ( 86 S.Ct. 924 )
* Arizona v. California (439 U.S. 419), ( L.Ed.2d ), ( S.Ct. )
* Arizona v. California (460 U.S. 605), ( L.Ed.2d ), ( S.Ct. )
* Arizona v. California (466 U.S. 144), ( L.Ed.2d ), ( S.Ct. )
* Arizona v. California (514 U.S. ???), ( L.Ed.2d ), ( S.Ct. )
# Arizona ex rel Gaines v. Copper Queen Consolidated Mining Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
233 U.S. 87
Arizona ex rel Gaines v. Copper Queen Consolidated Mining Company
Argued: March 3 and 4, 1914. --- Decided: April 6, 1914
Mr. George P. Bullard, Attorney General of Arizona, and Messrs. Elias S.C.lark, William G. Gilmore, and William C. Prentiss for appellant.
Messrs. Frederick N. Judson, E. E. Ellinwood, and John F. Green for appellee.
Mr. Justice Day 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).
Public domainPublic domainfalsefalse
# Arizona v. California (283 U.S. 423)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
283 U.S. 423
State of Arizona v. State of California
No. 19. Argued: March 9, 10, 1931. --- Decided: May 18, 1931.
[Syllabus from pages 423-426 intentionally omitted]
Messrs. Thomas D. Thacher, Sol. Gen., and Robert P. Reeder, both of Washington, D. C., for defendant Wilbur, Secretary of Interior.
[Argument of Counsel from pages 426-432 intentionally omitted]
Mr. U.S. Webb, Atty. Gen. (Messrs. W. B. Mathews and Charles L. Childers, both of Los Angeles, Cal., of counsel), for defendant State of California.
[Argument of Counsel from pages 432-434 intentionally omitted]
Messrs. Clarence L. Ireland, Atty. Gen., and John S. Underwood, of Denver, Colo. (Messrs. Delph E. Carpenter, of Greeley, Colo., Thomas H. Gibson and L. Ward Bannister, both of Denver, Colo., and Raymond L. Sauter, of Sterling, Colo., of counsel), for defendant State of Colorado.
Mr. George P. Parker, Atty. Gen. (Mr. William W. Ray, of Salt Lake City, Utah, of counsel), for defendant State of Utah.
Mr. James A. Greenwood, Atty. Gen. (Messrs. William O. Wilson and Richard J. Jackson, both of Cheyenne, Wyo., and George W. Ferguson, of Thermopolis, Wyo., of counsel), for defendant State of Wyoming.
Mr. Gray Mashburn, Atty. Gen., for defendnt § tate of Nevada.
Mr. E. K. Neumann, Atty. Gen. (Mr. Francis C. Wilson, of Santa Fe , N. M., of counsel), for defendant State of New Mexico.
[Argument of Counsel from pages 434-438 intentionally omitted]
Mr. K. Berry Peterson, Atty. Gen. (Messrs. Dean G. Acheson, of Washington, D. C., and Clifton Mathews, of Globe, Ariz., of counsel), for complainant State of Arizona.
[Argument of Counsel from pages 438-448 intentionally omitted]
Mr. Justice BRANDEIS 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).
Public domainPublic domainfalsefalse
# Atharva-Veda Samhita/Book VI/Hymn 111

111. For relief from insanity.
[Atharvan.—caturṛcam. āgneyam. ānuṣṭubham: 1. parānuṣṭup triṣṭubh.]
This hymn, like the preceding, is wanting in Pāipp. Kāuç. (8. 24) reckons it as one of the mātṛnāmāni (with ii. 2 and viii. 6); and the comm. quotes a remedial rite against demons (26. 29-32) as an example of their use.
Translated: Ludwig, p. 512; Zimmer, p. 393; Grill, 21, 170; Griffith, i. 306; Bloomfield, 32, 518.—Cf. Hillebrandt, Veda-chrestomathie, p. 50.
1. Free thou this man for me, O Agni, who here bound, well-restrained, cries loudly; thenceforth shall he make for thee a portion, when he shall be uncrazed.
Nearly all our mss., and the great majority of SPP's, have the false accent atás at beginning of c; both editions give átas. The comm. reads yathā for yadā in d. The comm. paraphrases suyatas by suṣṭhu niyamito niruddhaprasaraḥ san. Pāda b has a redundant syllable.
2. Let Agni quiet [it] down for thee, if thy mind is excited (ud-yu); I, knowing, make a remedy, that thou mayest be uncrazed.
The comm. reads udyatam (= grahavikāreṇo ’dbhrāntam) instead of udyutam in b.
3. Crazed from sin against the gods, crazed from a demon—I, knowing, make a remedy, when he shall be uncrazed.
A few of the authorities (including our O.) accent yádā in d; yáthā would be a preferable reading. ⌊Bloomfield, "sin of the gods," AJP. xvii. 433, JAOS., etc.⌋
4. May the Apsarases give thee again, may Indra again, may Bhaga again; may all the gods give thee again, that thou mayest be uncrazed.
The saṁhitā reading in a and c would, of course, equally admit of tvā: aduḥ 'have given thee,' and this would be an equally acceptable meaning; the comm. so understands and interprets. In our text, read púnas at beginning of c (the sign for u dropped out).
The difference of meter tends to point out vs. 1 as an alien addition by which this hymn has been increased beyond the norm of the book.
# Atharva-Veda Samhita/Book VI/Hymn 103

103. To tie up enemies.
[Ucchocana.—bahudevatyam utāi ”ndrāgnam. ānuṣṭubham.]
Found also in Pāipp. xix., in reversed order of verses. Used by Kāuç. (16. 6) in connection with the following hymn, in a battle rite for victory over enemies: fetters, as the comm. explains, are thrown down in places where the hostile army will pass.
Translated: Ludwig, p. 518; Griffith, i. 301.
1. Tying-together may Brihaspati, tying-together may Savitar make for you; tying-together may Mitra, Aryaman, tying-together may Bhaga, the Açvins [make].
Instead of mitro aryamā, Ppp. has, in c, indraç cā ’gniç ca.
2. I tie together the highest, together the lowest, also together the middle ones; Indra hath encompassed them with a tie; do thou, Agni, tie them together.
The comm. reads paramām, avamām, and madhyamām in a, b, supplying çatrusenām in each case. ⌊The r of ahār is prescribed by Prāt. ii. 46.J⌋
3. They yonder who come to fight, having made their ensigns, in troops—Indra hath encompassed them with a tie; do thou, Agni, tie them together.
The comm. glosses anīkaças with saṁghaças.
# Atharva-Veda Samhita/Book VI/Hymn 106

106. Against fire in the house.
[Pramocana.—dūrvāçālādevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. (with the verse-order 2, 1, 3). Kāuç. employs the hymn (52. 5) in a rite for welfare, to prevent conflagration of the house: a hole is made inside, and water conducted into it, etc. And vss. 3, 2 appear in Vāit. (29. 13), with others, in the agnicayana, in the rite of drawing a frog, water-plant, and reed over the site of the fire-altar.
Translated: Ludwig, Der Rigveda, iv. 422; Grill, 63, 170; Bloomfield, AJP. xi. 347, or JAOS. XV. p. xlii (= PAOS., Oct. 1890); Griffith, i. 303; and again, Bloomfield, SBE. xlii. 147, 514.
1. In thy course hither, [thy] course away, let the flowery dū́rvā grow; either let a fountain spring up there, or a pond rich in lotuses.
The verse corresponds to RV. x. 142. 8; where, however, the words in b are all plural, and c, d read thus: hradā́ç ca puṇḍárīkāṇi samudrásya gṛhā́ imé. SPP., against the majority of his authorities, strangely adopts in his text the RV. version of b; it is read also by the comm., and apparently by Ppp.; we have noted only one of our mss. as having puṣpíṇīḥ (O.s.m.). The comm. says: anenā ’gnikṛtabādhasyā ’tyantābhāvaḥ prārthitaḥ.
2. This is the down-course of the waters, the abode (nivéçana) of the ocean; in the midst of a pool are our houses: turn thy faces away.
3. With a fetal envelop of snow, O house, do we envelop thee; for mayest thou be for us having a cool pond; let Agni make a remedy.
The first two pādas correspond to VS. xvii. 5 a, b (also in TS. iv. 6. 1$^1$, MS. ii. 10. 1), which, however, has ágne instead of çā́le; a RV. khila to x. 142 differs only by dadātu for kṛṇotu in d. Ppp. has, in c, -hradāya for hradā hi, and, in d, also dadātu for kṛṇotu. None of our mss., and very few of SPP's authorities, read agníṣ k- in d, though it appears to be called for by Prāt. ii. 65, and both editions accept it. The comm. explains the envelop to be avakārūpeṇa çāivālena. ⌊Ppp. combines bhuvo ‘gnir.⌋
# Atharva-Veda Samhita/Book VI/Hymn 108

108. For wisdom.
[Cāunaka.—pañcarcam. medhādevatyam: 4. āgneyī. ānuṣṭubham; 2. urobṛhatī; 3. pathyābṛhatī.]
Pāipp. xix. has vss. 1, 2, 5, thus reducing the hymn to the norm of this book. Found used in Kāuç. (10. 20), with vi. 53 ⌊so the comm.: but Dārila understands xii. 1. 53 as intended⌋, in the medhājanana ceremony; and also (57. 28) in the upanayana, with worship of Agni.
Translated: Muir, i$^2$ 255; Griffith, i. 304.
​1. Do thou, O wisdom (medhā́), come first to us, with kine, with horses, thou with the sun's rays; thou art worshipful to us.
The comm. explains medhā as çrutadhāraṇasāmarthyarūpiṇī devī, and finds in c an elliptical comparison (luptopamā): "as the rays of the sun quickly pervade the whole world, so come to us with own capacities able to pervade all subjects."
2. I call first, unto the aid of the gods, wisdom filled with bráhman, quickened by bráhman, praised by seers, drunk of (?) by Vedic students.
Ppp. omits brahmajūtām in b, without rectifying the meter, which can only be saved by leaving out the superfluous prathamā́m in a. It avoids, in c, the doubtful prapītām by reading instead praṇihitām; and it has avasā (for avase ā?) vṛṇe in d. Prápītām should perhaps be understood as coming from pra-pī or pra-pyā; the comm. takes it alternatively* both ways, paraphrasing it with either sevitām or pravardhitām. The Anukr. reckons brahmaṇvatīm to b (so do the pada-mss.), and passes without notice the deficiency of a syllable in a; in fact, prathamā́m is intruded, and the verse otherwise a good anuṣṭubh. *⌊That is, he refers it to pibati by sevitām and to pī or pyā by pravardhitām.⌋
3. The wisdom that the Ribhus know, the wisdom that the Asuras know, the excellent wisdom that the seers know—that do we cause to enter into me.
It is the intrusion of bhadrām in c that spoils the anuṣṭubh, but does not make a regular bṛhatī.
4. The wisdom that the being-making seers, possessed of wisdom, know—with that wisdom do thou make me today, O Agni, possessed of wisdom.
Many of the mss. (including our P.M.H.I.K.O.) leave vidus unaccented at the end of b. The second half-verse is VS. xxxii. 14 c, d (which has kuru for kṛṇu); ⌊so also RV. khila to x. 151⌋.
5. Wisdom at evening, wisdom in the morning, wisdom about noon, wisdom by the sun's rays, by the spell (vácas), do we make enter into us.
Ppp. is corrupt in c, d: medhāṁ sūryeṇo ’dyato dhīrāṇā uta stvama.
# Atharva-Veda Samhita/Book VI/Hymn 11

11. For birth of sons.
[Prajāpatiḥ.—retodevatyam uta mantroktadevatyam. ānuṣṭubham.]
The hymn is found also in Pāipp. xix. Accompanies in Kāuç. (35. 8) a rite for conception of a male child (puṁsavana); fire is generated between çamī and açvattha, and is variously applied to the woman.
Translated: Weber, v. 264; Ludwig, p. 477; Zimmer, p. 319; Florenz, 260 or 12; Griffith, i. 250; Bloomfield, 97, 460.
1. The açvatthá [has] mounted upon the çamī́; there is made the generation of a male; that verily is the obtainment of a son; that we bring into women.
Some of SPP's mss. read, with the comm., puṁsávanam in b. Ppp. combines açvatthā ”rū- in a, and for c, d has tad eva tasya bheṣajaṁ yat strīṣv āharanti tam, 'that is the remedy of this—-namely, that they put this into women.'
2. In the male, indeed, grows (bhū) the seed; that is poured along into the woman; that verily is the obtainment of a son; that Prajāpati said.
Several of our mss. (Bp.P.M.W.E.H.) read pūṁsí at the beginning. ÇGS. has (i. 19) a nearly corresponding verse: puṁsi vāi puruṣe retas tat striyām anu ṣiñcatu: tathā tad abravīd dhātā tat prajāpatir abravīt.
3. Prajāpati, Anumati, Sinīvālī hath shaped; may he put elsewhere woman-birth; but may he put here a male.
Ppp. has in c triṣūyam 'triple birth' (or for strīṣūyam?). Two of the Prāt. rules (ii. 88, iv. 83) mention strāísūyam (p. strāísūyam). ÇGS. has for this verse also a correspondent (i. 19): prajāpatir vy adadhāt savitā vy akalpayat: strīṣūyam anyānt sv (anyāsv?) ā dadhat pumāṅsam ā dadhād iha.
# Atharva-Veda Samhita/Book VI/Hymn 105

105. To get rid of cough.
[Unmocana—kāsādevatyam. ānuṣṭubham.]
Not found in Pāipp. except 2 a, b in xix. Employed by Kāuç. (31. 27) in a remedial rite against cough and catarrh.
Translated: Ludwig, p. 510; Zimmer, p. 385; Griffith, i.302; Bloomfield, 8, 513.—Cf. Hillebrandt, Veda-chrestomathie, p. 50.
1. As the mind with mind-aims flies away swiftly, so do thou, O cough, fly forth, after the forth-driving (?) of the mind.
The comm. paraphrases manasketāis with manasā buddhivṛttyā ketyamānāir jñāyamānāir dūrasthāir viṣayāiḥ; and the obscure pravāyyam with pragantavyam avadhim.
2 As the well-sharpened arrow flies away swiftly, so do thou, O cough, fly forth, after the stretch (?) of the earth.
The comm. explains saṁvat by saṁhatapradeça, which at least shows his perplexity.
3. As the sun's rays fly away swiftly, so do thou, O cough, fly forth, after the outflow of the ocean.
In all these verses, all the authorities anomalously accent the vocative, kā́se; our edition makes the called-for emendation to kāse; SPP. reads kā́se.
# Atharva-Veda Samhita/Book VI/Hymn 107

107. For protection: to various divinities.
[Çaṁtāti.—caturṛcam. viçvajiddevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Reckoned by Kāuç. (9. 2) to the bṛhachānti gaṇa; and used (50. 13), with vi. 1. 3-7, etc., in a rite for welfare. The metrical definition of the Anukr. is forced and bad; although the number of syllables is each time not far from 32 (29-33).
Translated: Griffith, i. 303.
1. O all-conqueror (viçvajít), commit me to rescuer; O rescuer, protect both all our bipeds, and whatever quadrupeds are ours.
Ppp. begins trāyamāṇe sarvavide mām; it omits nas before rakṣa in the refrain. All the beings addressed are doubtless female; the comm. has nothing to say in explanation of them otherwise than that they are divinities so named.
2. O rescuer, commit me to all-conqueror; O all-conqueror, protect both all etc. etc.
Ppp. has sarvavide instead of viçvajite. The comm. prefixes viçvajit at the beginning.
3. O all-conqueror, commit me to beauty; O beauty, protect both all etc. etc.
Ppp. has sarvavid viçvavid instead of viçvajit at the beginning.
4. O beauty, commit me to all-possessor; O all-possessor, protect both all etc. etc.
Ppp. reads trāyamāṇāyāi instead of sarvavíde, and rakṣata instead of no rakṣa. Sarvavíd might, of course, mean 'all-knower.'
# Atharva-Veda Samhita/Book VI/Hymn 110

110. For a child born at an unlucky time.
[Atharvan.—āgneyam. trāiṣtubham: 1. pan̄kti.]
This hymn is not found in Pāipp. Kāuç. (46. 25) applies it for the benefit of a child born under an inauspicious asterism.
Translated: Ludwig, p. 431; Zimmer, p. 321; Griffith, i. 305; Bloomfield, 109, 517.—With reference to the asterisms, see note to ii. 8. i; Zimmer, p. 356; Jacobi in Festgruss an Roth, p. 70.
1. Since, an ancient one, to be praised at the sacrifices, thou sittest as hótar both of old and recent—do thou, O Agni, both gratify thine own self, and bestow (ā-yaj) good fortune on us.
The verse is RV. viii. 11. 10 (also TA. x. 1$^{69}$). Our text has several bad readings, which are corrected in the other version: kám in a should be kam, satsi should be sátsi, and piprā́yasva should be -práy- (TA. has, in a, pratnóṣi, which its comm. explains by vistārayasi!): this last the comm. also reads, but renders it ājyādihaviṣā pūraya. The verse is not at all a pan̄kti, although capable of being read as 40 syllables.
2. Born in jyeṣṭhaghnī́, in Yama's two Unfasteners (vicṛ́t)—do thou protect him from the Uprooter (mūlabárhaṇa); may he conduct him across all difficulties unto long life, of a hundred autumns.
3. On the tiger day hath been born the hero, asterism-born, being born rich in heroes; let him not, increasing, slay his father; let him not harm his mother that gave him birth.
We should expect at the beginning vyāghryé or vāíyāghre; the comm. paraphrases the word with vyāghravat krūre. ⌊In d, read sá mā́ mātáram?—As to minīt, see Gram. §726.⌋
# Atharva-Veda Samhita/Book VI/Hymn 104

104. Against enemies.
[Praçocana.—bahudevatyam utāi ”ndrāgnam. ānuṣṭubham.]
Found also in Pāipp. xix., in reversed order of verses. Used by Kāuç. (16.6) in connection with the preceding hymn, which see.
Translated: Ludwig, p. 518; Griffith, i. 302.
1. With tying-up, with tying-together, we tie up the enemies; the expirations and breaths of them, lives with life (ásu) have I cut off.
The translation implies acchidam at the end, instead of -dan, which all the authorities (and hence both editions) read, save the comm., which has -dam. Ppp. has in c, d, teṣāṁ prāṇān samāsūn amamasutam (corrupt). One might conjecture asinā for asunā in d.
2. This tying-up have I made, sharpened up with fervor by Indra; our enemies that are here—them, O Agni, do thou tie up.
Ppp. reads indriyeṇa çaṅsitam in b, and, for d, metān ādān dviṣato mama.
3. Let Indra-and-Agni tie them up, and king Soma, allied; let Indra with the Maruts make tying-up for our enemies.
Ppp. has for b the better version rājñā somena medinā (the construction of our medināu being anomalous); also me for nas at the end. Some of the pada texts (including our D.Kp.) read enām in a, and the saṁhitā mss. generally enāṁ instead of enān; the comm. gives enān. The comm. explains medināu badly by medasvināv asmābhir dattena haviṣā mādyantāu vā.
# Atharva-Veda Samhita/Book VI/Hymn 109

109. For healing: with pippalī́.
[Atharvan.—mantroktapippalīdevatyam; bhāiṣajyam. ānuṣṭubham.]
Found also in Pāipp. xix. Employed in Kāuç. once (26. 33) with vi. 85, 127, and other hymns, and once (26. 38) alone, in a remedial rite against various wounds.
Translated: Ludwig, p. 509; Zimmer, p. 389; Griffith, i. 305; Bloomfield, 21, 516. See Bergaigne-Henry, Manuel, p. 154.
1. The berry (pippalī́), remedy for what is bruised (? kṣiptá), and remedy for what is pierced—that did the gods prepare (sam-kalpay-) that is sufficient for life.
2. The berries talked together, coming from their birth: whomever we shall reach living, that man shall not be harmed.
The second half-verse is the same, without variant, as RV. x. 97. 17 c, d (found also as VS. xii. 91 c, d, and in TS. iv. 2. 65 and MS. ii. 7. 13: the latter reading -mahe in c); while the first half is a sort of parody of the corresponding part of the same verse: avapátantīr avadan divá óṣadhayas pári; our -vadantā ”yatī́s is probably a corruption of -vadann āy-. There is again, in a, a disagreement among the mss. as to pippalyàs, our Bp.E.I.O., with a number of SPP's authorities, giving piṣp-. The comm. explains the word by hastipippalyādijātibhedabhinnāḥ sarvāḥ pippalyaḥ; and their "birth" to have been contemporaneous with the churning of the amṛta. ⌊Ppp. ends with pāuruṣaḥ.⌋
3. The Asuras dug thee in; the gods cast thee up again, a remedy for the vātī́kṛta, likewise a remedy for what is bruised.
The comm. understands vātikṛta as vātarogāviṣṭaçarīra. ⌊Cf. vi. 44. 3.⌋ ⌊In Ppp., d is wanting, perhaps by accident.⌋
# Beasts in Cassocks: The Crimes of the Heads of the Russian Greek Catholic Orthodox Church in America/Chapter 7

CHAPTER VII.
I Am Reprimanded And Sworn In
The next day I was sent to Mr. Dobroff with a packet. He received me in a very friendly manner, examined the seals on the packet most minutely and said, looking me straight in the eye: "There are experts who can break a seal and then replace it so cleverly that God ​Himself could not tell the difference, but you can't fool me. …" He transfixed me with his glance and added: "I want to have confidence in you, and you try your best not to forfeit it. You will regret to your dying day any lack of discretion on your part. … Yesterday you were ordered to see Father Slunin and you went home without seeing him. We ascribed this not to disobedience or negligence, but rather to forgetfulness. Today, after leaving me, you will call on Slunin and do the will of both Bishops. If you wish to be employed by the Mission, you must take an oath of allegiance. Priests take this oath on being ordained, and you, as an official, should have taken it before you were handed this parcel."
After having been thus reprimanded, in a very soft voice and in a friendly manner, I apologized stating that I was not familiar with the "law" and that I would make a faithful servant without an oath. To this Dobroff replied: "Every soldier takes an oath before joining the army and you have no right to dodge taking one. Here I have Pishchek, Branin, Kistar, and others among my men, and I assure you, with the exception of Mr. Pishchek, who is Bishop Alexander's trusted man and who is entrusted with the carrying out of confidential matters of secondary importance, no one else knows anything about secret matters. Be sure to call on Father Slunin right after you leave me." I did as I was bid and went to the Consistory where Father Slunin met me and said: "I have been waiting for you, Dobroff told me that you were ready. Come, let's go to the Cathedral." We went, and I took my oath.