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# Anthology of Modern Slavonic Literature in Prose and Verse/If, lordlings, ye could only know…

3. IF, LORDLINGS, YE COULD ONLY KNOW . . .
If, lordlings, ye could only know How living creatures weep for woe, Ye would not pen idyllic lays, Nor unto God give empty praise, While mocking at the tears we shed. Yon cottage with the forest nigh We call a paradise: yet why? There once my heart with torment bled, And it was there my tears I shed, Earliest tears! Can e'er befall At God's decree, a cruel teen Which in that cottage ne'er was seen?— And that a paradise they call!
No paradise in sooth, for me That cottage by the grove can be, By the clear pond, the village near, My mother swaddled me, and here She sang to me those lullabies That made her own despair arise Within her babe; that grove, that cot, That paradise,—it was the spot Where I saw hell. 'Twas bondage there, Most grievous slavery, and ne'er Would they vouchsafe me e'en to pray. Ere long my own good mother lay In very youth beneath the ground: Rest from her grief and toil she found. My father with his children wept (We little ones but scantly clad) And bearing not the griefs he had, He died in servitude; we crept Away by strangers to be kept, Like tiny beasts. At school oppressed, I drew the water for the rest; My brothers toiled as serfs, till they With hair close-shorn were marched away. But sisters! sisters! Hapless ye, Young fledglings mine! What boots it you Upon the earth your life to spend? Hirelings in stranger's keep ye grew,— Your hireling tresses shall grow white, Hirelings, O sisters, ye will end. . . . (1850.)
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# Anthology of Modern Slavonic Literature in Prose and Verse/June

From the Czech original Červen, 1905
FRÁŇA ŠRÁMEK: JUNE.
A PLAY IN ONE ACT.
Persons: :
| Mrs. Ledynska ||
| Lidka | $\scriptstyle {\left.{\begin{matrix}\ \\\ \end{matrix}}\right\}\,$ her children |
| Jenik | $\scriptstyle {\left.{\begin{matrix}\ \\\ \end{matrix}}\right\}\,$ her children |
| Loshan ||
(A modestly furnished room; the tawdry atmosphere of concealed poverty is betrayed by a few inferior ornaments. A sense of warm and intimate snugness fills this nook ta the ticking of a large grandfather's clock. The golden vapour ​of the afternoon sun sweeps through the window like a glorious cloud, which is the fore-runner of a dream of happiness. Behind the white thin curtain at the window LidkA is sitting with her sewing; a quivering patch of sunshine rests on her lap like the fondled head of some pet animal, which blinks its big happy eyes, while it enjoys endearments and nestles into the cosy warmth of the lap. Old Mrs. Ledynska, with the tender smile of autumm in all her features, is sitting in an old leather settee by the table reading the newspaper; from time to time she straightens her spectacles with a trembling hand and nods her head).
(She stands up and bursts out sobbing; then she kneels down again by the chair and lays her head on the table.)
The bell rings outside.
(Exeunt both.)
(Curtain.)
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# Anthology of Modern Slavonic Literature in Prose and Verse/Last Will and Testament

5. LAST WILL AND TESTAMENT.
Call not the surgeon,—he'll avail me naught,— It was a goodly wound,—a devilish stripling,— But only prop my head, that I may set Last things in order,—As a keep-sake, have
My steeds, lieutenant,—and be worthy of The spirits of the beasts,—Corporal, receive My sword,—'tis full of stains,—but cleanse them not, They're the renown of it,—No priests for me,— Too late for that,—and where's the need, at all?— The emperor's captain hath his place in heaven,— Yea, sure a thousand,—two, 'tis very like,— Czech pike-men I converted to the faith Of Rome,—likewise dispatched to hell,—for so Need sometime was,—Upon my breast I have A wallet with a brace of thalers,—wait Give 'em the priests for mass,—not for my soul,— That hath, so said I, warranty in heaven,— But for a pike-man,—Once,—'tis years agone,— Father Ignatius with me, I did swoop Upon a village,—heard the creed out,—well, 'Tis thus we drave the straying herd unto Salvation's fount,—Inside a building sat An aged pike-man,—he was stubborn,—laid Hands on the book,—and on its print,—Stood out Shook his old pate,—a lime-tree stood within The courtyard,—and thereon I bade them hang This errant soul,—And as they led him forth.— He gazed at me,—Thou art a murderer, Sir Captain,—and some day or other, at The hour of death,—thou shalt remember me,— —I do remember,—how the eyes he had Were like to withered cornflowers,—yet it was No murder,—for therein ne'er shifted ground
Father Ignatius,—Yet for safety's sake,— Give ye the thalers,—that they read a mass For that same pike-man's soul,—that when my foot Is set in heaven,—the carrion may not From flames of hell lock forth upon me with Those eyes of his,—the ending,—Yea,—because—
"The Apostles" (1911).
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# Ante-Nicene Fathers/Volume IV/Origen/Origen De Principiis/III
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 44

Chapter XLIII—Letters, Symbols of the Heavens.
He has, however, employed the instrumentality of the aggregate of the seven numbers, in order that the result of the self-devised (counsel) might be manifested. Understand, he says, for the present, that remarkable number to be Him who was formed by the illustrious one, and who was, as it were, divided, and remained outside. And He, through both His Own power and wisdom, by means of the projection of Himself, imparted, in imitation of the seven powers, animation to this world, so as to make it consist of seven powers, and constituted (this world) the soul of the visible universe. And therefore this one has resorted to such all operation as what was spontaneously undertaken by Himself; and these minister, inasmuch as they are imitations of things inimitable, unto the intelligence of the Mother. And the first heaven sounds Alpha, and the one after that E[psilon], and the third Eta, and the fourth, even that in the midst of the seven (vowels, enunciates) the power of Iota, and the fifth of O[micron], and the sixth of U[psilon], and the seventh and fourth from the central one, O[mega]. And all the powers, when they are connected together in one, emit a sound, and glorify that (Being) from whom they have been projected. And the glory of that sound is transmitted upwards to the Progenitor. And furthermore, he says that the sound of this ascription of glory being conveyed to the earth, became a creator and producer of terrestrial objects. And (he maintains) that the proof of this (may be drawn) from the case of infants recently born, whose soul, simultaneously with exit from the womb utters similarly this sound of each one of the elements. As, then, he says, the seven powers glorify the Logos, so also does the sorrowing soul in babes (magnify Him). And on account of this, he says, David likewise has declared, “Out of the mouths of babes and sucklings Thou hast perfected praise.” And again, “The heavens declare the glory of God.” When, however, the soul is involved in hardships, it utters no other exclamation than the O[mega], inasmuch as it is afflicted in order that the soul above, becoming aware of what is akin to herself (below), may send down one to help this (earthly soul).

## Footnotes

* ↑ Supplied from Irenæus.
* ↑ This should be altered into Hebdomad if we follow Irenæus.
* ↑ τάδε διακονεῖ. This is the text of Irenæus, and corrects the common reading, τὰ δἰ εἰκόνων.
* ↑ φθέγγεται (Irenæus). The common reading is φαίνεται.
* ↑ μέσου: in Irenæus we have μέρους.
* ↑ Irenæus has the sentence thus: “so also the soul in babes, lamenting and bewailing Marcus, glorifies him.”
* ↑ Ps. viii. 2.
* ↑ Ps. xix. 1.
* ↑ Hippolytus here omits some passages which are to be found in Irenæus.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 4

Chapter III.—Story of Apsethus the Libyan.
Apsethus the Libyan inordinately longed to become a god; but when, after repeated intrigues, he altogether failed to accomplish his desire, he nevertheless wished to appear to have become a god; and he did at all events appear, as time wore on, to have in reality become a god. For the foolish Libyans were accustomed to sacrifice unto him as to some divine power, supposing that they were yielding credence to a voice that came down from above, from heaven. For, collecting into one and the same cage a great number of birds,—parrots,—he shut them up. Now there are very many parrots throughout Libya, and very distinctly these imitate the human voice. This man, having for a time nourished the birds, was in the habit of teaching them to say, “Apsethus is a god.” After, however, the birds had practised this for a long period, and were accustomed to the utterance of that which he thought, when said, would make it supposed that Apsethus was a god, then, opening the habitation (of the birds), he let forth the parrots, each in a different direction. While the birds, however, were on the wing, their sound went out into all Libya, and the expressions of these reached as far as the Hellenic country. And thus the Libyans, being astonished at the voice of the birds, and not perceiving the knavery perpetrated by Apsethus, held Apsethus to be a god. Some one, however, of the Greeks, by accurate examination, perceiving the trick of the supposed god, by means of those same parrots not only refutes, but also utterly destroys, that boastful and tiresome fellow. Now the Greek, by confining many of the parrots, taught them anew to say, “Apsethus, having caged us, compelled us to say, Apsethus is a god.” But having heard of the recantation of the parrots, the Libyans, coming together, all unanimously decided on burning Apsethus.

## Footnotes

* ↑ Miller refers us to Apostolius’ Proverb., s.v. ψαφῶν. Schneidewin remarks that Maximus Tyrius relates almost a similar story concerning one Psapho, a Libyan, in his Dissert. (xxxv.), and that Apostolius extracted this account and inserted it in his Cent., xviii. p. 730, ed. Leutsch, mentioning at the same time a similar narrative from Ælian’s Hist., xiv. 30. See Justin., xxi. 4, and Pliny, Nat. Hist., viii. 16.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 40

Chapter XXXIX.—The Quaternion Exhibits “Truth.”
And (Marcus alleged) that the Quaternion, after having explained these things, spoke as follows: “Now, I wish also to exhibit to you Truth herself, for I have brought her down from the mansions above, in order that you may behold her naked, and become acquainted with her beauty; nay, also that you may hear her speak, and may marvel at her wisdom. Observe,” says the Quaternion, “then, first, the head above, Alpha (and long) O; the neck, B and P[si]; shoulders, along with hands, G and C[hi]; breasts, Delta and P[hi]; diaphragm, Eu; belly, Z and T; pudenda, Eta and S; thighs, T[h] and R; knees, Ip; calves, Ko; ankles, Lx[si]; feet, M and N.” This is in the body of Truth, according to Marcus. This is the figure of the element; this the character of the letter. And he styles this element Man, and affirms it to be the source of every word, and the originating principle of every sound, and the realization in speech of everything that is ineffable, and a mouth of taciturn silence. And this is the body of (Truth) herself. But do you, raising aloft the conceiving power of the understanding, hear from the mouths of Truth (of) the Logos, who is Self-generator and Progenitor.

## Footnotes

* ↑ Hippolytus’ text has been here corrected from that of Irenæus.
* ↑ This is a correction from Progenitor, on the authority of Irenæus and Epiphanius.
* ↑ Προπάτορα:  Irenæus reads Πατρόδορα, which is adopted by Schneidewin, and translated patrium.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 41

Chapter XL.—The Name of Christ Jesus.
But, after uttering these words, (Marcus details) that Truth, gazing upon him, and opening her mouth, spoke the discourse (just-alluded to). And (he tells us) that the discourse became a name, and that the name was that which we know and utter, viz., Christ Jesus, and that as soon as she had named this (name) she remained silent. While Marcus, however, was expecting that she was about to say more, the Quaternion, again advancing into the midst, speaks as follows: “Thou didst regard as contemptible this discourse which you have heard from the mouth of Truth. And yet this which you know and seem long since to possess is not the name; for you have merely the sound of it, but are ignorant of the power. For Jesus is a remarkable name, having six letters, invoked by all belonging to the called (of Christ); whereas the other (name, that is, Christ,) consists of many parts, and is among the (five) Æons of the Pleroma. (This name) is of another form and a different type, and is recognised by those existences who are connate with him, and whose magnitudes subsist with him continually.

## Footnotes

* ↑ The reading is doubtful. The translator adopts Scott’s emendation.
* ↑ [See note 1, p. 94 supra, on “Amen.”  Comp. Irenæus, vol. i. p. 393, this series. This name of Jesus does, indeed, run through all Scripture, in verbal and other forms; Gen. xlix. 18 and in Joshua, as a foreshadowing.]
* ↑ Irenæus has “known.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 39

Chapter XXXVIII.—Marcus’ System of Letters.
But the generic and expressed names of the elements he called Æons, and Logoi, and Roots, and Seeds, and Pleromas, and Fruits. (And he maintains) that every one of these, and what was peculiar to each, is perceived as being contained in the name of “Ecclesia.” And the final letter of the last element sent forth its own peculiar articulation. And the sound of this (letter) came forth and produced, in accordance with images of the elements, its own peculiar elements. And from these he says that things existing here were garnished, and the things antecedent to these were produced. The letter itself certainly, of which the sound was concomitant with the sound below, he says, was received up by its own syllable into the complement of the entire (name); but that the sound, as if cast outside, remained below. And that the element itself, from which the letter along with its own pronunciation descended below, he says, is (composed) of thirty letters, and that each one of the thirty letters contains in itself other letters, by means of which the title of the letter is named. And again, that the other (letters) are named by different letters, and the rest by different (ones still). So that by writing down the letters individually, the number would eventuate in infinity. In this way one may more clearly understand what is spoken. The element Delta, (he says,) has five letters in itself, (viz.), Delta, and Epsilon, and Lambda, and Tau, and Alpha; and these very letters are (written) by means of other letters. If, therefore, the entire substance of the Delta eventuates in infinity, (and if) different letters invariably produce different letters, and succeed one another, by how much greater than that element is the more enormous sea of the letters? And if one letter is thus infinite, behold the entire name’s depth of the letters out of which the patient industry, nay, rather (I should say,) the vain toil of Marcus wishes that the Progenitor (of things) should consist! Wherefore also (he maintains) that the Father, who knew that He was inseparable from Himself, gave (this depth) to the elements, which he likewise denominates Æons. And he uttered aloud to each one of them its own peculiar pronunciation, from the fact that one could not pronounce the entire.

## Footnotes

* ↑ This is Duncker’s emendation, suggested by Irenæus’ text. Miller reads τὸν τόπον, which yields scarcely any meaning.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 43

Chapter XLII.—His System Applied to Explain Our Lord’s Life and Death.
And he says, as the result of this computation and that proportion, that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth. And (he asserts) that He (likewise) descended and was detained by the Hebdomad, and thus became an illustrious Ogdoad. And He contains in Himself of the elements the entire number which He manifested, as He came to His baptism.  (And the symbol of manifestation was) the descent of the dove, which is O[mega] and Alpha, and which by the number manifested (by these is) 801. And for this reason (he maintains) that Moses says that man was created on the sixth day. And (he asserts) that the dispensation of suffering (took place) on the sixth day, which is the preparation; (and so it was) that on this (day) appeared the last man for the regeneration of the first man. And that the beginning and end of this dispensation is the sixth hour, at which He was nailed to the (accursed) tree. For (he says) that perfect Nous, knowing the sixfold number to be possessed of the power of production and regeneration, manifested to the sons of light the regeneration that had been introduced into this number by that illustrious one who had appeared. Whence also he says that the double letters involve the remarkable number. For the illustrious number, being intermingled with the twenty-four elements, produced the name (consisting) of the thirty letters.

## Footnotes

* ↑ Or, “economy.”
* ↑ Christ went up with the three apostles, and was therefore the fourth Himself; by the presence of Moses and Elias, He became the sixth:  Matt. xvii. 1; Mark ix. 2.
* ↑ The Greek word for dove is περίστερα, the letters of which represent 801, as may be seen thus:— π = 80 ε = 5 ρ = 100 ι = 10 σ = 200 τ = 300 ε = 5 ρ = 100 α = 1 ___ 801 This, therefore, is equipollent with Alpha and Omega, as α is equal to 1, and ω to 800. [Stuff! Bunsen, very naturally, exclaims.]
* ↑ γράμματα:  some read πράγματα.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 46

Chapter XLV.—Why Jesus is Called Alpha.
Now Jesus possesses this ineffable generation. For from the mother of the universe, I mean the first tetrad, proceeded forth, in the manner of a daughter, the second tetrad. And it became an ogdoad, from which proceeded forth the decade; and thus was produced ten, and next eighteen. The decade, therefore, coming in along with the ogdoad, and rendering it tenfold, produced the number eighty; and again making eighty tenfold, generated the number eight hundred. And so it is that the entire number of letters that proceeded forth from ogdoad into decade is eight hundred and eighty-eight, which is Jesus; for the name Jesus, according to the number in letters, is eight hundred and eighty-eight. Now likewise the Greek alphabet has eight monads and eight decades, and eight hecatontads; and these exhibit the calculated sum of eight hundred and eighty-eight, that is, Jesus, who consists of all numbers. And that on this account He is called Alpha (and Omega), indicating His generation (to be) from all.

## Footnotes

* ↑ Part of this sentence is supplied from Irenæus.
* ↑ Hippolytus here omits the following sentence found in Irenæus: “And again thus—of the first quarternion, when added into itself, in accordance with a progression of number, appeared the number ten, and so forth.”
# Arnold v. North Carolina/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
376 U.S. 773
Arnold v. North Carolina
Argued: March 26, 1964. --- Decided: April 6, 1964
The petitioners, Arnold and Dixon, were found guilty of m rder by a jury and their convictions were affirmed, the Supreme Court of North Carolina concluding that they had not made out a case of systematic exclusion of Negroes from the grand jury which returned the indictment. 258 N.C. 563, 129 S.E.2d 229. In support of their motion to quash the indictment because of consistent exclusion of Negroes from grand jury service, petitioners, both Negroes, offered testimony of the county tax supervisor showing that the tax records of the county, on which Negro and white persons are listed separately and from which the names of jurors are derived, revealed 12,250 white persons and 4,819 Negroes in the county, with 5,583 white men and 2,499 Negro men listed for poll tax. In addition, the clerk of the trial court testified that while there have been as many as four or five Negroes upon the regular jury panel from which grand jurors have been chosen, in his 24 years as clerk he could remember only one Negro serving on a ground jury, another having been selected but excused. This evidence was uncontradicted, the State cross-examining the witnesses but offering no evidence.
The judgment below must be reversed. The 'testimony in itself made out a prima facie case of the denial of the equal protection which the Constitution guarantees.' Norris v. Alabama, 294 U.S. 587, 591, 55 S.Ct. 579, 581, 79 L.Ed. 1074. The situation here is quite like that in Eubanks v. Louisiana, 356 U.S. 584, 586, 78 S.Ct. 970, 973, 2 L.Ed.2d 991, where systematic exclusion of Negroes from grand jury duty was found. In that case:
'Although Negroes comprise about one-third of the population of the parish, the uncontradicted testimony of various witnesses established that only one Negro had been picked for grand jury duty within memory. * * * From 1936, when the Commission first began to include Negroes in the pool of potential jurors, until 1954, when petitioner was indicted, 36 grand juries were selected in the parish. Six or more Negroes were included in each list submitted to the local judges. Yet out of the 432 jurors selected only the single Negro waschosen.'
See also Hernandez v. Texas, 347 U.S. 475, 74 S.Ct. 667, 98 L.Ed. 866.
Reversed.

## 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
# Arnold v. Panhandle and Santa Fe Railway Company

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## Dissenting Opinion

    Frankfurter
United States Supreme Court
353 U.S. 360
Arnold v. Panhandle and Santa Fe Railway Company
Argued: April 24, 25, 1957. --- Decided: May 13, 1957
See 354 U.S. 927, 77 S.Ct. 1375.
Mr.
James O. Bean, Dallas, Tex., for petitioner.
Mr. Charles L. Cobb, Lubbock, Tex., for respondent.
PER CURIAM.

## 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
# Arnson v. Murphy

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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.
* Arnson v. Murphy (109 U.S. 238)
* Arnson v. Murphy (115 U.S. 579)
See also Murphy v. Arnson.