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# Atharva-Veda Samhita/Book VI/Hymn 3

3. To various divinities: for protection.
[Atharvan (svastyayanakāmaḥ).—nānādāivatam. jāgatam: 1. pathyābṛhati.]
Found also in Pāipp. xix. In Kāuç. (50. 13) hymns 3-7 (pātaṁ na iti pañca; the comm. says it means 'with five verses') are directed to be used with vi. 1 etc. for success in traffic (see under h. 1). Hymn 3 is connected with i. 26, 27 and vi. 76 at the beginning of the welfare-rites (50. 4), and it is reckoned (note to 25. 36) to the svastyayana gaṇa. By Vāit. (16. 9), hymns 3-6 are muttered in the agniṣṭoma by the hotar after the prātaranuvāka.
Translated: Florenz, 251 or 3; Griffith, i. 246.
1. Protect us, O Indra-and-Pūshan; let Aditi, let the Maruts protect; O child of the waters, ye seven rivers, protect; let Vishṇu protect us, also the heaven.
The accent of c is in part against all rule and analogy, and doubtless corrupt; we ought to read síndhavaḥ sapta pātána.
2. Let heaven-and-earth protect us in order to assistance (abhíṣṭi); let the pressing-stone protect, let Soma protect us from distress; let the fortunate goddess Sarasvatī protect us; let Agni protect us—the propitious protections that are his.
Ppp. has suhavā instead of subhagā in c. The comm. explains abhiṣṭaye by abhyeṣaṇāya (taking it from root iṣ) or abhimataphalaprāptaye. In c, devó in our edition is a misprint for devī́.
3. Let the divine Açvins, lords of beauty, protect us; let dawn-and-night also make broad for us; O child of the waters, in case of any detriment to [our] household; O divine Tvashṭar, increase [us] in order to our completeness.
Ppp. has, in a, sudaṅsasā for çubhas patī; and in c, d it reads vihvṛtī kayasya cid devo ‘sūvandadhite çarma yacha naḥ. The comm. partly agrees with it in reading abhihvṛtī and kayasya (explaining it as for kasya); it also has at the beginning pātam, and takes the nouns that follow as vocatives. It understands ábhihvṛtī (p. -tī íti) as a locative (= -hvṛtāu or -hvaraṇe), as is done in our translation ⌊cf. JAOS. x. 389⌋. The accent requires amendment, to abhíhrutī. Florenz suggests the substitution of abhihrútas, which would be an easier reading.
# Atharva-Veda Samhita/Book VI/Hymn 32

32. Against demons.
[1, 2. Cātana; 3. Atharvan.—agnidāivatam. trāiṣṭubham: 2. prastārapan̄kti.]
The first two verses found also in Pāipp. xix.* Kāuç. has the hymn (or vss. 1, 2) in a remedial rite against demons (31. 3); the fire is circumambulated three times, and a cake is offered; and it is reckoned (note to 8. 25) to the cātana gaṇa. Verse 3 is by itself reckoned (note to 16. 8) to the abhaya gaṇa, and also (note to 25. 36) to the svastyayana gaṇa. *⌊Ppp. then has a third verse, whose a = vi. 40. 1 a, and whose b is corrupt. Roth's note seems incomplete.⌋
Translated: Florenz, 291 or 43; Griffith, i. 262; Bloomfield, 36, 475.
1. Within the flame, pray, make ye this sorcerer-destroying libation with ghee; from afar, O Agni, do thou burn against the demons; mayest thou not be hot toward our houses.
Our mss. (so far as noted) and nearly all SPP's, accent juhutā́ in a; but his text, as well as ours, emends to juhutā. The comm. understands at the beginning antar dāve as two separate words; and that is a preferable, and probably the true, reading. The gen. in d is peculiar; we should expect with it tītapāti, in impers. sense: 'may there be no sickness befalling our houses.' Ppp. reads ghṛhaṁ naḥ at end of b; and, for d, mā ’smākaṁ vasū ’pa tītipanthā. The verse (10 + 10: 12 + 11 = 43) is ill-defined as a mere triṣṭubh.
2. Rudra hath crushed (çṛ) your necks, O piçācás; let him crush in (api-çṛ) your ribs, O sorcerers; the plant of universal power hath made you go to Yama.
A few of SPP's authorities (also the Anukr., in citing the verse) read açarīt in a. Some of our mss. accent piçācā́ḥ at end of a (P.M.I.p.m.), and yātudhānā́ḥ (P.M.I.); all the pada-mss. absurdly have viçvátaḥ॰vīryāḥ at end of c. Ppp. has, for a, b, çarvo vo grīvāy açarīṣ piçācā vo ’pa çṛṇāty agniḥ and in d it gives mṛtyunā for yamena. ⌊The "verbal forms with suspicious āi" in the AV. (çarāis etc., asaparyāit: cf . Gram. §§555 c, 904 b, 1068 a) have been treated by Bloomfield, ZDMG. xlviii. 574 ff., and Böhtlingk, ibidem, liv. 510 ff. Cf. also note to xviii. 3. 40.⌋
3. Fearlessness, O Mitra-and-Varuṇa, be ours here; drive ye backward the devourers with your gleam; let them not find a knower, nor a foundation (pratiṣṭhā́); mutually destroying one another let them go unto death.
The verse occurs also in AGS. (iii. 10. 11), which has, in a, b, -ṇā mahyam astv arciṣā çatrūn dahatam pratītya; in c, vindantu; in d, bhindānās. The latter half-verse is found again as viii. 8. 21 c, d. Pāda a has a redundant syllable unheeded by the Anukr.
# Atharva-Veda Samhita/Book VI/Hymn 37

37. Against curses.
[Atharvan (svastyayanakāmaḥ).—cāndramasam. ānuṣṭubham.]
Found also in Pāipp. xx. Quoted by Kāuç. (48. 23) in a witchcraft ceremony (against the effect of an opponent's sorcery, comm.), with giving a pale lump (piṇḍam pāṇḍum: the comm. explains it as a lump of white dirt) to a dog; and vs. 3 is, doubtless correctly, regarded by the comm. as intended at 48. 37 (the pratīka would equally designate vii. 59), with the laying on of fuel from a tree struck by lightning. The hymn is further reckoned (note to 25. 36) to the svastyayana gaṇa.
Translated: Florenz, 297 or 49; Grill, 25, 161; Griffith, i. 264; Bloomfield, 93, 475.
1. Hither hath come forth, having harnessed his chariot, the thousand-eyed curse, seeking after my curser, as a wolf the house of a sheepowner.
Ppp. has, in a, abhi (which is better) for upa; in c, yāti for mama; and, in d, it combines vṛkāi ’va—which contraction the Anukr. appears to ratify. Yuktvā́ya would fill out b more acceptably.
2. Avoid us, O curse, as a burning fire a pond; smite our curser here, as the bolt from heaven a tree.
The distinction of hṛ and hra in manuscripts is so slight that some of our mss. might be viewed as reading hṛdám in b, and SPP. estimates most of his authorities as giving it (and the comm. idam), though he also accepts hradám in his text. Ppp. reads iva in b, and tvam for nas in c, and divyā for divás in d.
3. Whoever shall curse us not cursing, and whoever shall curse us cursing, him, withered (?), I cast forth for death, as a bone (?) for a dog.
The first half-verse is repeated below, as vii. 59. 1 a, b, with a different second half; it is also found, with still another ending, in TB. (iii. 7. 6$^{23}$), TA. (ii. 5. 2$^{11}$), and Āp. (iv. 15. 1): these three put çápatas in b next before çápāt. The meaning of both péṣṭram (for which cf. iv. 12. 2) and ávakṣāmam in c is extremely doubtful, and the translation of the line must be regarded as only tentative. ⌊Bloomfield takes áva-kṣāmam as 'down upon the ground': on the score of form and accent (Gram. §1313 b, 1310), this is admissible; but I can hardly cite an example of áva thus used, except Pāṇini's ava-lomam.⌋ The comm. reads peṣṭam, explaining it by piṣṭamayaṁ khādyam; avakṣāmam is glossed with avadagdham. Ppp. gives the verse the same second half as our vii. 59. 1. The Anukr. appears to ratify the contraction -ṭram ’va in c. ⌊Pada d = v. 8. 5 d. Compare also iv. 36. 2 a, b.⌋
# Atharva-Veda Samhita/Book VI/Hymn 31

31. At rising of the sun (or moon).
[Uparibabhrava.—gavyam. gāyatram.]
Found also in Pāipp. xix., as in RV. (x. 189. 1-3), SV. (ii. 726-8),* VS. (iii. 6-8), TS. (i. 5. 3$^1$). K. (vii. 13), MS. (i. 6. 1). Used by Kāuç. (66. 14) in the savayajñas, with a spotted cow as sava. And by Vāit. in the agnyādheya ceremony (6. 3), as the sacrificer approaches the āhavaniya fire; and again in the sattra (33. 28), spoken by the Brahman-priest to the hotar, after the mānasastotra. *⌊Also in i. 631-3 = Nāigeya-çākhā v. 46-8.⌋
Translated: as RV. hymn, by Max Müller, ZDMG. ix. (1855), p. XI; Geldner, Siebenzig Lieder des RV., 1875, p. 57; Ludwig, number 160; Grassmann, ii. 433; and as AV. hymn, by Florenz, 289 or 41; Griffith, i. 262.
1. Hither hath stridden this spotted steer, hath sat upon his mother in the east, and going forward to his father, the heaven (svàr).
All the texts agree in this verse, except that TS. has ásanat and púnaḥ in b, while Ppp. has prayat in c. It seems to be a description of the rising of a heavenly body,—the comm. and the translators say, the sun; but the epithet "spotted," and the number thirty in the third verse point rather to the moon. The "mother" is of course the earth, upon which it seems to rest a moment.
2. He moves between the shining spaces, from the breath of this outbreathing [universe]; the bull (mahiṣá) hath looked forth unto the heaven (svàr).
RV. (with which, through the whole hymn, SV. and VS. entirely agree) reads (as does TS.) apānatī́ (p. apa॰anatī́) at end of b; in c, it reads dívam for svàḥ. TS. inverts the order of a and b, and has the same c as our text; on the other hand, MS. has our b, but arṇavé (for rocanā́) in a, and a wholly peculiar c: práti vām sū́ro áhabhiḥ. Ppp. has (nearly as TS.), for a, b, yasya prāṇād apānaty antaç carati rocanaḥ; and divam (with RV.) at the end. The sense of the verse is very obscure, made so by the unintelligible second pāda; Roth suggests apānati ⌊as 3d singular⌋, with rocanā "stars" as subject: "They die at his breath": but this teems with difficulties. ⌊In Geldner's note, anati was taken as 3d plural.⌋ Our P.M.I.R.T.K., and all SPP's authorities, separate rocanā́ asyá in saṁhitá (the pada-text reading -nā́), and SPP. has accordingly, properly enough, adopted it in his text: see the note to Prāt. iii. 34. ⌊Ppp. also has vyākhyan.⌋
3. Thirty domains (dhā́man) he rules over; voice, the bird, hath set up, to meet the day with the lights of morning.
{{smaller block|hūyate. Ppp. reads -gāya su çriyat. In c, RV. (etc.) reads áha, particle, for áhas, and the comm. does the same; TS. gives, for the whole pāda, práty asya vaha dyúbhiḥ; while MS. substitutes our 2 c, in its RV. version, having given its wholly independent version of this as 2 c (see above); Ppp. has at end divi. In a, MS. reads triṅçáddhāmā, as compound; the other texts (and three of SPP's authorities) have triṅçád dhā́ma (the pada-reading is dhā́ma). Both TS. and MS., it may be added, put vs. 3 before 2.
# Atharva-Veda Samhita/Book VI/Hymn 33

33. Praise to Indra.
[Jāṭikāyana.—indradāivatam. gāyatram: 2. anuṣṭubh.]
Found also in Pāipp. xix., and in AA. (v. 2. i) and ÇÇS. (xviii. 3. 2); and the first verse, in the Nāigeya supplement to SV. i. (i. 3; or SV. i. 588). Kāuç. quotes, in the section relating to house-building, marking cattle, etc., with the simple direction ity āyojanānām apyayaḥ (23. 17); the schol. and the comm. declare it to relate to the rite for success in plowing (kṛṣikarman); the details of the process described by them have nothing to do with the expressions of the Atharvan text. Again, it appears in a kāmya ceremony (59. 18), with vii. 2, 6, etc. (by a sarvaphalakāma, comm.); and the comm. holds it to be intended (106. 1, 8) in the portent-rite for the collision of plows. It is further reckoned (note to 19. 1) to the puṣṭika mantras.
Translated: Florenz, 293 or 45; Griffith, i. 263.
1. Of whom the welkin (rájas) here [is] the allies, [who] thrusts (?) people, the wood, the heaven—great [is] Indra's gladness.
This is a mechanical version, not pretending to sense; the verse appears to be too corrupt for anything else. The other texts bring plenty of variants, but no real improvements of reading. All agree in c; also in yásye ’dám at the beginning of a; between, SV. has ārájo yújas tujé jáne vánaṁ svàḥ; AA. has ārájas tújo yújo vánaṁ sáhaḥ; ÇÇS. has oja ārujas tujo yujo balaṁ sahaḥ. Ppp. reads tute janaṁ svaḥ, and, for the rest of l and 2, indrasya nāgnikeçavaḥ vṛṣāṇaṁ dhṛṣadaç çavaṣ purā yathā dhistinaḥ indraç ca rantyaṁ mahat. The comm. explains tujé by tojanāya çatrūṇāṁ hiṅsanāya, takes ā́ yújas as a verb = saṁnaddhaṁ karoti, vánam as vananīyam, svàr as suṣṭhu prāptavyam, etc.: all the purest nonsense.
2. [He is] not to be dared against; [his] might, dared, dares daring against [others]; as, of old, his fame [was] unwavering, Indra's might [is] not to be dared against.
The (provisional) translation given implies emendation of text, in a, d, to ādhṛ́ṣe, in b, to dhṛṣāṇáṁ dhṛṣitám, and, in c, to ’vyathí. AA's version of the whole is nā́ ”dhṛṣa ā́ dadharṣa dādhṛṣāṇáṁ dhṛṣitáṁ çávaḥ: purā́ yád īm átivyáthir índrasya dhṛṣitaṁ çavaḥ. ⌊Cf. iv. 21. 3 and note, and Geldner, Ved. Stud. ii. 29.⌋ ÇÇS. has nothing corresponding to the second half-line; for the first, it reads anādhṛṣṭaṁ vipanyayā nā ”dhṛṣa ādadharṣayā: dhṛṣāṇam dhṛṣitaṁ çavaḥ. The reading of Ppp. was given under vs. 1. The comm. has vyathi in c.
3. Let him give us that wide wealth, of reddish (piçán̄ga-) aspect; Indra [is] most powerful lord among the people.
Ppp., also the comm., and one of our MSS. (H.) read dadhātu in a, and AA. and ÇÇS. and the comm. have tám for tā́m; Ppp. gives no instead; instead of urúm in b, ÇÇS. has puru, and AA. repeats rayím. In c, both AA. and ÇÇS. read tavastamas; the comm., tuvittamas. Our tuvíṣṭamas is vouched for by two rules of the Prātiçākhya, iii. 96 and iv. 59. Further, the comm. in b reads -sadṛçam. That the verse is uṣṇih and not gāyatrī appears not to be noted in the Anukr. ⌊ÇÇS. omits a at the end.⌋
# Atharva-Veda Samhita/Book VI/Hymn 34

34. Praise and prayer to Agni.
[Cātana.—⌊pañcarcam.⌋ agnidāivatam. gāyatram.]
Only vss. 1, 3, 4 found in Pāipp. xix. It is also a RV. hymn, x. 187 (with exchange of place between vss. 2 and 3); in other texts is found only the last verse. As in the case of certain previous hymns with a refrain, one may conjecture that, with omission of the refrain, and combination of the remaining parts of verses, it was made into or viewed as three verses; but the case is a much less probable one than those we have had above. ⌊Cf. Oldenberg, Die Hymnen des RV., i. 245.⌋ The hymn is employed by Kāuç. (31. 4), with vii. 114. 2, in a remedial rite against demons; and it is added (note to 8. 25) to the cātana gaṇa.
Translated: by the RV. translators; and Florenz, 294 or 46; Griffith, i. 263.
1. Send thou forth the voice for Agni, bull of people (kṣití): may he pass us over our haters.
2. He who burns down the demons, Agni, with sharp heat (çocís): may he etc. etc.
RV. has vṛ́ṣā çukréṇa at beginning of b.
3. He who from distant distance shines over across the wastes: may he etc. etc.
Ppp. reads, for c, tiro viçvā ’dhirocate.
4. Who looks forth upon and beholds together all beings: may he etc. etc.
Ppp. reads nipaçyati in a.
5. Who, the bright Agni, was born on the further shore of this firmament (rájas): may he etc. etc.
Nearly all our mss. (all save O.D.K.), and the great majority of SPP's, read ajāyata, without accent, at end of b; both editions give áj-. RV. has asya, unaccented, in a. The verse is also found in TS. (iv. 2. 52), TB. (iii. 7. 8$^1$), and MS. (ii. 7. 12*), all beginning a with yát and c with tát, and having, instead of çukró agnír, çukráṁ jyótir (but MS. maháç citráṁ jyótir); all accent ájāyata, and TB.MS. accent asyá with our text. *⌊Also at iii. 2. 4, with the same reading, save pariṣad.⌋
# Atharva-Veda Samhita/Book VI/Hymn 35

35. Prayer to Agni Vāiçvānara.
[Kāuçika.—viçvānaradāivatam. gāyatram.]
Found also in Pāipp. xix., and in the Çrāuta-Sūtras of Āçvalāyana (viii. 11.4) and Çān̄khāyana (x. 9. 17); the first verse, further, in VS. and MS. This hymn and the one following are called by Kāuç. (31. 5) vāiçvānarīya, and used in a general remedial rite; and verse 35. 2 is reckoned (note to 32. 27) to the aṅholin̄ga gaṇa. In Vāit, hymn 35 appears alone in the agnicayana (29. 5), with i. 21 and vii. 84, accompanying the covering of the first courses of bricks.
Translated: Florenz, 295 or 47; Griffith, i. 264.
​1. Let Vāiçvānara, for our aid, come forth hither from the distance—Agni, unto our good praises.
AÇS. has this verse precisely as in our text, and so has VS. at xviii. 72 ⌊and ÇÇS. has the pratīka, a⌋, but VS. xxvi. 8 has again the first two pādas, with agnír ukthéna vā́hasā (see under the next verse) for third; and MS. iii. 16. 4 has the latter version, with the further variant of ūtyā́ prá (i.e., doubtless, útya ā́ prá) at the end of a. Ppp. has the bad reading ūtāyā pra; it further exchanges the third pādas of 1 and 2, and reads as 2 c upe ’māṁ suṣṭutiṁ mama.
2. Vāiçvānara, our ally (sajū́s), hath come unto this our offering—Agni, at our songs, in our distresses.
The two Sūtras have for c agnir ukthena vāhasā (found in VS.MS. in combination with 1 a, b); Ppp., as also noticed above, has for c our 1 c. The translation given implies that áṅhasu (which is read by all the mss. without exception, and is quoted so in the commentary to Prāt. iv. 32) is the same with the usual áṅhaḥsu; no stem áṅhan is found anywhere else; the comm. foolishly explains it by abhigantavyeṣu, adj. to uktheṣu. The translation, moreover, represents the pada-text reading of ā́gamat in a as ā́: agamat; but it seems altogether likely that the true meaning is ā́: gamat 'may he come.'
3. May Vāiçvānara shape the praise and song of the An̄girases; may he extend to them brightness (dyumná) [and] heaven (svàr).
Of the two Sūtras, ÇÇS. supports our cākḷpat (comm. cakṛpat) in sense by reading jījanat; AÇS. has the better reading cākanat 'take pleasure in.' AÇS. also has an̄girobhyas in a (both preserve the a of an̄g-); Ppp. has no an̄girobhis. In b, Ppp. and ÇÇS. have yajñam for uktham; AÇS. has stoma for -mam, and in c omits ā (if it is not a misprint); Ppp. has pra instead of āi ’ṣu.
# Atharva-Veda Samhita/Book VI/Hymn 38

38. For brilliance.
[Atharvan (varcashāmaḥ).—caturṛcam. bṛhaspatidevatyam uta tviṣidevatyam. trāiṣṭubham.]
Found also in Pāipp. ii. (in the order 1, 2, 4, 3); and in TB. ii. 7. 7$^{1-2}$ (in the order 1, 4, 2, 3) and K. xxxvi. 15 (in the order 3, 2, 1, 4). This hymn and its successor are employed together by Kāuç. (13. 3-6) in a rite for glory, with the navel-hairs of sundry creatures ⌊cf. Weber, Rājasūya, p. 99, n. 3⌋, and splinters of ten kinds of trees; and they are reckoned to both varcasya gaṇas (notes to 12. 10 and 13. 1). They are further included ⌊139. 15⌋ with several others (i. 30; iv. 30, etc.) in a rite (called utsarjana, comm.) in the ceremony of entering on Vedic study.
Translated: Ludwig, p. 240; Florenz, 297 or 49; Griffith, i. 265; Bloomfield, 116, 477.
1. What brilliancy (tvíṣi) is in lion, in tiger, and what in adder, in fire, in the Brāhman, what in the sun: the fortunate goddess that gave birth to Indra—let her come to us, in union with splendor.
Ppp. reads vavardha for jajāna in c, and sā ā ni ’tu in d. TB. has in the refrain ā́ ’gan (or ā́ gan) for āt ’tu.
2. What brilliancy is in elephant, in leopard, what in gold, in waters, in kine, what in men (púruṣa): the fortunate goddess etc. etc.
Ppp. and TB. agree in reading áçveṣu púruṣeṣu góṣu in b.
3. In chariot, in dice, in the bull's strength (vā́ja), in wind, in rain-god, in Varuṇa's vehemence (çúṣma): the fortunate goddess etc. etc.
Ppp. inverts the order of vā́te and parjánye in b; TB. ⌊and comm.⌋ read vṛṣabhásya in a.
4. In a noble (rājanyà), in the drum, in the drawn [arrow], in the horse's vigor, in man's roar (?): the fortunate goddess etc. etc.
Ppp. and TB. agree in prefixing yā́ at the beginning of the verse, and TB. has krándye for vā́je in b, while Ppp. has, for b, tviṣir açve māyāṁ stanayitna goṣu yā. Māyú is not properly used of púruṣa 'man,' and the expression is obscure and doubtful. The comm. takes ā́yatāyām as = ātāḍyamānāyām and qualifying dundubhāú! ⌊For the meaning here assigned to it, see note to vi. 65. i.⌋ In this hymn, again, it appears as if the equivalence to three verses were recognized, the refrain of vss. 2, 3 being left out of account. But the Anukr. acknowledges four verses, and each of the four has its refrain in TB.
# Black Girl

Published in 1917 by Cecil Sharp.

## Lyrics

The first printed version (1917):
* Black girl, black girl, don't lie to me
    Where did you stay last night?
    I stayed in the pines where the sun never shines
    And shivered when the cold wind blows
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 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 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.
Public domainPublic domainfalsefalse
# Black Jacob

"Black Jacob,"
A MONUMENT OF GRACE.
THE LIFE
OF
JACOB HODGES,
AN AFRICAN NEGRO,
Who died in Canadaigua, N.Y., February, 1842
BY A. D. EDDY,
Newark, N.J.
Revised by the Committee of Publication.
PHILADELPHIA:
AMERICAN SUNDAY-SCHOOL UNION,
1122 Chestnut Street.
NEW YORK: 599 BROADWAY.
Entered according to Act of Congress, in the year 1842, by Herman Cope, Treasurer, in trust for the American Sunday-school Union, in the Clerk's Office of the District Court of the Eastern District of Pennsylvania.
* Johnson, stereotyper,
* Philadelphia.
* Preface
* Jacob Hodges
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Black Diamond Corporation v. Robert Stewart & Sons

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinions

    Jackson
    Rutledge
United States Supreme Court
336 U.S. 386
Black Diamond Corporation v. Robert Stewart & Sons
Argued: Jan. 3, 4, 1949. --- Decided: March 14, 1949
See 69 S.Ct. 1490.
Mr. John W. Crandall, of New York City, for Black Diamond S. S. corp.
Mr. Philip Elman, of Washington, D.C., for the United States.
[Argument of Counsel from page 387 intentionally omitted]
Mr. W. G. Symmers, of New York City, for respondents.
Mr. Justice FRANKFURTER 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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# Canadian Singers and Their Songs/Douglas Leader Durkin

DOUGLAS LEADER DURKIN
AUTHOR OF "THE FIGHTING MEN OF CANADA."
A Little Philosophy
What is a world, my boy?
A little rain, a little sun, A little shore where ripples run,
A little green upon the hill,
A little glade, a little rill, A little day with skies above, A little night where shadows move, A little work for men to do,
A little play for such as you;
A passing night, a coming morn, A coming love, a passing scorn; A blackest cloud a little bit, With silver on the rim of it; A little trouble, lots of joy—
And there you have a world, my boy
Douglas L. Durkin
# Canadian Singers and Their Songs/Edward William Thomson

EDWARD WILLIAM THOMSON
AUTHOR OF "THE MANY-MANSIONED HOUSE AND OTHER POEMS,"
"OLD MAN SAVARIN," ETC.
From
The Willow Whistle.
A day when April willows fringed the pool Of fifty years ago with freshening gold, Myself came trudging from the country school With my tall grandsire of the wars of old; His peaceful pen-knife trimmed a ravished shoot, Nicked deep the green and hollowed out the white, To fashion for the child a willow flute, His age exulting in the shrill delight; "For so," he said "my grandsire made The sweetest whistle ever blew, When I and he were you and me And all the world was new."
Now grandson "Billy" snuggles palm in mine, "Over the hills," he blows, "and far away." O pipe of Arcady, how clear and fine Thy single note salutes the yearning day! The breeze in branches bare, the whistling wing, The subtle-bubbling frog, the blue-birds call, The quivering sounds of ever-piercing Spring, That one thin willow note attunes them all: And, far and near at once, I hear The sweetest whistle ever blew, Lilting again the older strain, And all the world is new.
E. W. Thomson