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# Barnfield's Poems/Poems: in diuers humours/An Epitaph vpon the Death, of Sir Philip Sidney, Knight

An Epitaph vpon the Death, of Sir Philip Sidney, Knight; Lord-gouernour of Vlissing.
Hat England lost, that Learning lov'd, that euery mouth commended, That fame did prayse, that Prince did rayse, that Countrey do defended, Here lyes the man: lyke to the Swan, who knowing shee shall die, Doeth tune her voice vnto the Spheares, and scornes Mortalitie. Two worthie Earls his vncles were; a Lady was his Mother; A Knight his father; and himselfe a noble Countesse Brother. Belov'd, bewaild; aline, now dead; of all, with Teares for euer; Here lyes Sir Philip Sidneis Corps, whom cruell Death did seuer, He liv'd for her, hee dyde for her; for whom he dyde, he liued: O graunt (O God) that wee of her, may neuer be depriued.
# Barnfield's Poems/Poems: in diuers humours/Sonnet 1

SONNET. I.
To his friend Maister R. L. In praise of Musique and Poetrie.
F Musique and sweet Poetrie agree, As they must needes (the Sister and the Brother) Then must the Loue be great, twixt thee and mee, Because thou lou'st the one, and I the other. Dowland to thee is deare; whose heauenly tuch Vpon the Lute, doeth rauish humaine sense: Spenser to mee; whose deepe Conceit is such, As passing all Conceit, needs no defence. Thou lou'st to heare the sweete melodious sound, That Phœbus Lute (the Queene of Musique) makes: And I in deepe Delight am chiefly drownd, When as himselfe to singing he betakes. One God is God of Both (as Poets faigne) One Knight loues Both, and Both in thee remaine.
# Barnfield's Poems/Poems: in diuers humours/An Epitaph vpon the Death of his Aunt, Mistresse Elizabeth Skrymsher

An Epitaph vpon the Death of his Aunt, Mistresse Elizabeth Skrymsher.
Oe here beholde the certaine Ende, of euery liuing wight: No Creature is secure from Death, for Death will haue his Right. He spareth none: both rich and poore, both young and olde must die; So fraile is flesh, so short is Life, so sure Mortalitie. When first the Bodye liues to Life, the soule first dies to sinne: And they that loose this earthly Life, a heauenly Life shall winne, If they liue well: as well she liv'd, that lyeth Vnder heere; Whose Vertuous Life to all the Worlde, most plainly did appeere. Good to the poore, friend to the rich, and foe to no Degree: A President of modest Life, and peerelesse Chastitie. Who louing more, Who more belov'd of euerie honest mynde? Who more to Hospitalitie, and Clemencie inclinde Then she? that being buried here, lyes wrapt in Earth below; From whence we came, to whom wee must, and bee as shee is now, A Clodd of Clay: though her pure soule in endlesse Blisse doeth rest; Ioying all Ioy, the Place of Peace, prepared for the blest: Where holy Angells sit and sing, before the King of Kings; Not mynding worldly Vanities, but onely heavenly Things. Vnto which Ioy, Vnto which Blisse, Vnto which Place of Pleasure, God graunt that wee may come at last, t' inioy that heauenly Treasure. Which to obtaine, to liue as shee hath done let us endeuor; That wee may liue with Christ himselfe, (above) that liues for euer.
# Barnfield's Poems/Poems: in diuers humours/An Ode

An Ode.
S it fell vpon a Day, In the merrie Month of May, Sitting in a pleasant shade, Which a groue of Myrtles made, Beastes did leape, and Birds did sing, Trees did grow, and Plants did spring: Euery thing did banish mone, Saue the Nightingale alone. Shee (poore Bird) as all forlorne, Leand her Breast vp-till a Thorne, And there sung the dolefulst Ditty, That to heare it was great Pitty. Fie, fie, fie, now would she cry Teru Teru, by and by: That to heare her so complaine, Scarce I could from Teares refraine: For her griefes so liuely showne, Made me thinke vpon mine owne. Ah (thought I) thou mournst in vaine; None takes Pitty on thy paine: Senslesse Trees, they cannot heere thee; Ruthlesse Beares, they wil not cheer thee. King Pandion, hee is dead: All thy friends are lapt in Lead. All thy fellow Birds doe singe, Carelesse of thy sorrowing. ​Whilst as fickle Fortune smilde, Thou and I, were both beguilde. Euerie one that flatters thee, Is no friend in miserie: Words are easie, like the winde; Faithfull friends are hard to finde: Euerie man will bee thy friend, Whilst thou hast wherewith to spend: But if store of Crownes be scant, No man will supply thy want. If that one be prodigall, Bountifull, they will him call. And with such-like flattering, Pitty but hee were a King. If hee bee adict to vice, Quickly him, they will intice. If to Woemen hee be bent, They haue at Commaundement. But if Fortune once doe frowne, Then farewell his great renowne: They that fawnd on him before, Vse his company no more. Hee that is thy friend indeed, Hee will helpe thee in thy neede: If thou sorrowe, hee will weepe; If thou wake, hee cannot sleepe: Thus of euerie griefe, in hart, Hee, with thee, doeth beare a Part. These are certaine Signes, to knowe Faithfull friend, from flatt'ring foe.
# Barnfield's Poems/Poems: in diuers humours/Sonnet 2

SONNET. II.
Against the Dispraysers of Poetrie.
Haucer is dead; and Gower lyes in grave; The Earle of Surrey, long agoe is gone; Sir Philip Sidneis soule, the Heauens haue; George Gascoigne him beforne, was tomb'd in stone, Yet, tho their Bodies lye full low in ground, (As euery thing must dye, that earst was borne) Their liuing fame, no Fortune can confound; Nor euer shall their Labours be forlorne. And you, that discommend sweete Poetrie, (So that the Subiect of the same be good) Here may you see, your fond simplicitie; Sith Kings haue fauord it, of royall Blood. The King of Scots (now liuing) is a Poet, As his Lepanto, and his Furies shoe it.
# Barnfield's Poems/Poems: in diuers humours/To the learned, and accomplisht Gentleman, Maister Nicholas Blackleech, of Grayes Inne

To the learned, and accomplisht Gentleman,
Maister Nicholas Blackleech,
of Grayes Inne.
O you, that know the tuch of true Conceat; (Whose many gifts I neede not to repeat) I vvrite these Lines; fruits of vnriper yeares; Wherein my Muse no harder censure feares: Hoping in gentle Worth, you will them take; Not for the gift, but for the giuers sake.
# Barnfield's Poems/Poems: in diuers humours/Written, at the Request of a Gentleman, vnder a Gentlewoman's Picture

Written, at the Request of a Gentleman, vnder a Gentlewoman's Picture.
Uen as Apelles could not paint Campaspes face aright: Because Campaspes Sun-bright eyes did dimme Apelles sight: Euen so, amazed at her sight, her sight, all sights excelling, Like Nyobe the Painter stoode, her sight his sight expelling, Thus Art and Nature did contend, who should the Victor bee, Till Art by Nature was supprest, as all the worlde may see.
# Barnum v. Okolona

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
148 U.S. 393
Barnum v. Okolona
Action of debt by Frank D. Barnum against the town of Okolona to recover upon certain municipal bonds issued in aid of the Grenada, Houston & Eastern Railroad Company. The court sustained a demurrer to the declaration, and plaintiff brings error. Affirmed.
Statement by Mr. Justice SHIRAS:
E. H. Bristow and W. B. Walker, for plaintiff in error.
R. O. Reynolds, W. T. Houston, Thos. J. Buchanan, Jr., and D. W. Houston, for defendant in error.
Mr. Justice SHIRAS, after stating the facts in the foregoing language, 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 I/Hymn 3

3. Against obstruction of urine: with a reed.
[Atharvan.—navarcam. parjanyamitrādibahudevatyam. ānuṣṭubham: 1-5. pathyāpan̄kti]
Of this hymn, only vss. 7-8 are found in Pāipp. (in xix.), without the refrain. It is doubtless intended at Kāuç. 25. 10, as used in a rite for regulating the flow of urine; vss. 8-9 are specified in 25. 12. The "reed" implies some primitive form of a fistula urinaria, the vastiyantra (one of the nāḍiyantrāṇi) of the later physicians—who, however, do not appear to have made frequent use of it.
Translated: Weber, iv. 395; Griffith, i. 4; Bloomfield, 10, 235.—Cf. Bergaigne-Henry, Manuel, p. 130.
​ 1. We know the reed's father, Parjanya of hundredfold virility; with that will I make weal (çám) for thy body; on the earth [be] thine outpouring, out of thee, with a splash!
The last pāda is found also at TS. iii. 3. 10$^2$; bā́l iti, again at xviii. 2. 22.
2. We know the reed's father, Mitra of hundredfold virility; with that will etc. etc.
3. We know the reed's father, Varuṇa of etc. etc.
4. We know the reed's father, the moon of etc. etc.
5. We know the reed's father, the sun of etc. etc.
6. What in thine entrails, thy (two) groins (? gavīnī́), what in thy bladder has flowed together—so be thy urine released, out of thee, with a splash! all of it.
The comm. reads in b (with two or three of SPP's mss., which follow him) saṁçritam. He explains the gavīnyāu as " two vessels (nāḍī) located in the two sides, affording access to the receptacles of urine."
7. I split up thy urinator, like the weir of a tank—so be thy etc. etc.
The comm. (with the same mss. as above) has in b vartam. Ppp. reads vṛtraṁ veçantyā: yantyaḥ. ⌊'I pierce or open up thy urethra'—with a metallic catheter, says the comm.⌋
8. Unfastened [be] thy bladder-orifice, like [that] of a water-holding sea—so be thy etc. etc.
Ppp. gives, for b, samudrasyo 'tadhir eva.
9. As the arrow flew forth, let loose from the bow—so be thy etc. etc.
Instead of parā॰ápatat in a, we should expect parā॰pátat, the equivalent of a present.
It is easy to reduce this hymn to the substance of four verses, the norm of the book, by striking out vss. 2-5, as plainly secondary variations of vs. 1, and combining vss. 7-8 (as in Ppp.) into one verse, with omission of the sense-disturbing refrain.
# Atharva-Veda Samhita/Book I/Hymn 30

30. For protection: to all the gods.
[Atharvan (āyuṣkāmaḥ).—vāiçvadevam. trāiṣṭubham: 3. çākvaragarbhā virāḍjagatī.]
Found in Pāipp. i., but damaged and only in part legible. The hymn belongs, according to the comm., to the āyuṣya ('for length of life') gaṇa, although not found among those mentioned (Kāuç. 54. 11, note) as composing that gaṇa; it is used in ceremonies for long life by 52. 18 and 59. 1; also, with i. 9 and other hymns, in the reception of a Vedic student (55.17), and in dismissal from Vedic study (139. 15). And vss. 3, 4 appear in Vāit. (4. 4, 15) in connection with different parts of the parvan-sacrifices. The comm. further quotes it from Nakṣ. Kalpa 17 and 18 in two mahāçānti rites, styled āirāvatī and vāiçvadevī, and from Pariçiṣṭa 5. 4, in the puṣpābhiṣeka ceremony.
Translated: Weber, iv. 424; Ludwig, p. 430; Griffith, i. 34.
1. O all ye gods, ye Vasus, protect this man; likewise ye Ādityas, watch ye over him; him let not one related (sánābhi) nor one unrelated—him let not any deadly weapon of men (pāúruṣeya) reach.
Ppp. has in b the false form jāgrata. The comm. paraphrases -nābhi in c by garbhāçaya. ⌊For the syntax, cf. Caland, KZ. xxxiv. 456.⌋
2. Whoso of you, O gods, are fathers and who sons, do ye, accordant (sácetas), hear this utterance of mine; to you all I commit this man; happily unto old age shall ye carry him.
Ppp. has at the end nayātha. The comm. reads in b uttham.
3. Ye, O gods, that are in the heaven, that are on earth, that are in the atmosphere, in the herbs, in the cattle, within the waters—do ye make old age the length of life for this man; let him avoid the hundred other deaths.
The intrusion of paçúṣu and apsú in b spoils the meter ⌊or we may read yé 'ntárikṣa óṣadīṣv apsú antáḥ⌋; Ppp., omitting paçúṣu and antár, makes it good. The Anukr. requires us to scan the pāda as of 14 syllables. Prāt. ii. 101 notes the lingualization in forms of as after divi, and the comment cites this passage (a) as example. The comm. has in d vṛṇakta, and renders it as causative. ⌊As to 101 deaths, see Zimmer, p. 400.⌋
​ 4. Whose are the fore-offerings and whose the after-offerings; the gods that share the oblation and that eat what is not made oblation of; you among whom the five directions are shared out—you do I make sitters at the session (sattrá-) of this man.
Ppp. reads in d tān no 'smāi satrasadhaḥ k-. The comm. explains ahutā́das as baliharaṇādidevās; in sattra he sees nothing more than simple sadana. Both editions read satra-, in accordance with universal manuscript usage.
# Atharva-Veda Samhita/Book I/Hymn 26

26. For protection from the wrath of the gods.
[Brahman.—indrādibahudevatyam, gāyatram: 2. 3-p. sāmnĩ triṣṭubh; 4. pādanicṛt (2, 4. ekāvasāna)].
Found in Pāipp. xix., but vss. 3-4 elsewhere than 1-2. The hymn appears to be called (so schol. and the comm.) apanodanāni 'thrusters away' in Kāuç. (14. 14), and quoted and used as such in 25. 22 and (with iv. 33) in 42. 22; it is further applied (with 27 and vi. 3, 76) at the beginning of the svastyayana rites, on going to bed and getting up again (50. 4), and (with i. 13 and other hymns) in the rite of entrance on Vedic study (139. 8).
Translated: Weber, iv. 420; Griffith, i. 31.
1. Far be that from us—may [your] missile (hetí) be, O gods; far the bolt (áçman) which ye hurl.
The last pāda is identical with RV. i. 172. 2 c; the other two pādas (for which Ppp. has no variants) sound in part like a misunderstood echo of the RV. text: āré sā́ vaḥ sudānavo máruta ṛñjatī́ çáruḥ. For c Ppp. has āre mantām (or martām; for marutām?) açastiḥ. The comm. foolishly supplies an "O our enemies" in c; açmā he explains as yantrādivinirmuktaḥ pāṣāṇaḥ. The Anukr. ignores the defectiveness of b.
2. Be yon Rāti ('liberality') a companion (sákhi) for us; a companion [be] Indra, Bhaga, Savitar of wondrous favors.
Rātí stems to be made a personification here, as in iii. 8. 2 and vii. 17. 4 below; the comm. makes it equal to Mitra or Sūrya. Ppp. has a very different text: sakhe 'va no rātir astu sakhe 'ndras sakhā savitā: sakhā bhagas satyadharmā no 'stu; which is better as regards both sense and meter. The tripadā of the Anukr. is probably a misreading for dvipadā; the mss. agree with it in using no avasāna-sign in the verse, and SPP. very properly follows them; the pada-mss. mark a cesura after rātiḥ. The comm. makes citrarādhās = bahuvidhaṁ dhanaṁ yasya.
3. May ye, issue (nápāt) of the height, sun-skinned Maruts, yield us breadthful protection.
The mss. all read at the end sapráthās, and SPP. retains it in his text; the comm. has saprathas, in accordance with our emendation. ⌊Cf. Lanman, Noun-Inflection, p. 560.⌋ The comm. further has yacchāta in c.
4. Do ye advance [us], be gracious; be thou gracious to our selves (tanū́), show kindness (máyas) to our offspring (toká).
Ppp. fills up the deficiency of a, reading su mṛḍatā suṣúdatā mṛḍā no aghābhyaḥ stokāya tanve dā (perhaps defective at the end). The mss., supported by the Anukr., make no division of the verse before máyas, and SPP. follows them; the meter, however, is plainly gāyatrī. The name given by the Anukr. is not used by it elsewhere; it doubtless signifies, as in the VS. Anukr., 7 + 7 + 7 = 21 syllables, the resolution -bhi-as being refused in b and c.
# Atharva-Veda Samhita/Book I/Hymn 28

28. Against sorcerers and witches.
[Cātana.—svastyayanam . ānuṣṭubham: 3. virāṭpathyābṛhatī; 4. pathyāpan̄kti.]
The hymn is not found in Pāipp. Though not mentioned as one of the cātanāni by the text of Kāuç., it is added to them by the schol. (8. 25, note). It is once used by itself in a witchcraft ceremony (ābhicārika) for the relief of one frightened, accompanying the tying on of an amulet (26. 26).
Translated: Weber, iv. 423; Griffith, i. 33.
1. Hither hath come forth god Agni, demon-slayer, disease-expeller, burning away deceivers, sorcerers, kimīdíns.
In our text, upá is a misprint for úpa (an accent-sign slipped out of place to the left). The comment on Prāt. iv. 3 quotes the first three words as exemplifying the disconnection of prefixes from a verb.
2. Burn against the sorcerers, against the kimīdíns, O god; burn up the sorceresses that meet thee, O black-tracked one.
In c the comm., with two or three of SPP's authorities that follow him, reads kṛṣṇavartmane (treating it as a vocative).
3. She that hath cursed with cursing, that hath taken malignity as her root (? mū́ra), that hath seized on [our] young to take its sap—let her eat [her own] offspring.
The verse is repeated below as iv. 17. 3, and has there a parallel in Ppp. The comm. first takes mū́ram as for mū́lam (as rendered above), but adds an alternative explanation as mūrchākaram, adjective to agham; he has ādade in place of -dhe. Jātám is metrically an intrusion, but completes the sense.
4. Let the sorceress eat [her own] son, sister, and daughter (? naptī́); then let the horrid-haired sorceresses mutually destroy (vi-han) one another; let the hags (arāyī́) be shattered asunder.
The comm, explains naptī as naptrī or pāutrasya (putrasya?) apatyarūpā saṁtati. He reads yātudhānī (for -nīs) in a, and atha in c.
The 7 hymns of this anuvāka ⌊5.⌋ have 28 verses, as determined by the quoted Anukr.: pañcame 'ṣṭāu.
# Atharva-Veda Samhita/Book I/Hymn 29

29. For a chief's success: with an amulet.
[Vasiṣṭha.—ṣaḍṛcam. abhīvartamaṇisūktam. ānuṣṭubham.]
Found (except vs. 4) in Pāipp. i., and (with the same exception, in RV., chiefly x. 174 ⌊:namely, AV. verses 1, 2, 3, 6 correspond respectively with RV. verses 1, 2, 3, 5. See Oldenberg, Die Hymnen des RV., i. 243⌋. Kāuç. uses the hymn in the ceremony of restoration of a king, with preparing and binding on an amulet made of the rim of a chariot-wheel (16. 29: the comm. says, vss. 1-4); the last two verses are specifically prescribed for the binding on. The comm. quotes the hymn as employed by the Nakṣatra Kalpa (19) in a mahāçānti called māhendrī.
Translated: Weber, iv. 423; Griffith, i. 33.
1. With an over-rolling amulet (maṇí), wherewith Indra increased—therewith, O Brahmaṇaspati, make us increase unto royalty (rāṣṭrá).
Abhi, literally 'on to,' so as to overwhelm. Our version spoils the consistency of the verse by reading -vāvṛdhé and vardhaya in b and d for RV. (x. 174. i) -vāvṛte and vartaya, which Ppp. also gives (Ppp. vartayaḥ). Ppp. further has imam for asmān in c. RV. reads havíṣā for maṇínā in a. The long ī of abhīvarta (p. abhi॰v-) is noted by Prāt. iii. 12.
2. Rolling over our rivals, over them that are niggards to us, do thou trample on him who fights—on whoever abuses (durasy-) us.
RV. (x. 174. 2) has in d irasyáti; Ppp., by a not infrequent blunder, reads durasyatu. Pāda a lacks a syllable, unless we resolve -patnān into three syllables.
3. Thee hath god Savitar, hath Soma made to increase, thee have all existences (bhūtá) [made to increase], that thou mayest be over-rolling.
The connection is again spoiled in our text by the substitution of avīvṛdhat in b for avīvṛtat (which is read by RV. x. 174. 3); with the former it is impossible to render the prefix abhi. This time Ppp. gives abhībhṛçat instead, doubtless a mere corruption.
4. The over-rolling, overcoming, rival-destroying amulet be bound upon me unto royalty, unto the perishing (parābhū́) of rivals.
5. Up hath gone yon sun, up this spell (vácas) of mine, that I may be slayer of foes, without rivals, rival-slayer.
RV. X. 159. 1 a, b is to be compared (b reading úd ayám māmakó bhágaḥ); Ppp. appears to mix the versions of b, giving, ungrammatically, ayam with vacas. ⌊Cf. also MP. i. 16. 5.⌋
6. A rival-destroying bull, conquering royalty, overpowering—that I may bear rule over these heroes and the people (jána).
RV. (i. 174. 5) has instead of a our 5 d (found also as x. 6. 30 c, and xix. 46. 7 b); in c it reads bhūtānām. ⌊Cf. MP. i. 16. 5.⌋
# Atharva-Veda Samhita/Book I/Hymn 33

33. To the waters: for blessings.
[Çaṁtāti.—cāndramasam āpyam uta. trāiṣṭubham.]
Found in Pāipp. i., and also in TS. (v. 6. 1), MS. (ii. 13. 1), and the Mantrapāṭha ⌊i. 2. 2-5⌋ (Winternitz in Denksch. d. Wiener Akad. xl. 44). ⌊See also MGS. i. 2. 11 and p. 158.⌋ Reckoned by Kāuç. to the apāṁ sūktāni 'hymns of the waters' (121. 1, and 7. 14, note), also to both the çānti gaņas (9. 1, 4); appears further, with several other hymns, in a rite for good-fortune (41. 14); and in the godāna ceremony to accompany bathing after the shaving (54. 5), also in the feet-washing of a guest (90. 9), against the portent of the appearance of water in a waterless place (121. 1), and against that of the causeless breaking of water-jars etc. (136. 8). And the comm. quotes it as employed by Pariçiṣṭa v. 2 in the puṣpābhiṣeka rite.
Translated: Weber, iv. 428; Winternitz, Hochzeitsrituell, Wiener Denkschr. xl. 44; Griffith, i. 37.
1. Of golden color, clean (çúci), purifying, in whom [was] born Savitar, in whom Agni; who, of beauteous color, assumed Agni as embryo—let those waters be weal, pleasant to us.
⌊in c, for dadhiré, better, 'conceived'?⌋ TS. and MS. read in b jātáḥ kaçyápo yā́sv índraḥ; and Ppp. agrees with them; MP. has agníḥ instead of índraḥ. In c TS. MS. give vírūpās for suvarṇās; and TS. omits yā́s, and hence has dadhire (unaccented); MS. puts yā́s after agním. MP. offers te for nas in d. ⌊As to savitṛ = kaçyapa, cf. Bloomfield, AJP. xvii. 403.⌋
2. In the midst of whom goes king Varuṇa, looking down at the truth-and-falsehood of men; who, of beauteous color, etc. etc.
The first half-verse is found also in RV. (vii. 49. 3 a, b), without difference of reading; MP. agrees through the whole verse ⌊except in d, te for nas⌋; TS. MS. have a wholly different c. The comment to Prāt. ii. 11 gives avapaçyañ janānām as example of the general requirement that final n be assimilated to a following initial palatal, and half or more of our mss. so read; but SPP., as elsewhere, gives -an j- ⌊cf. note to i. 19.4⌋.
​ 3. They of whom the gods in heaven make [their] draught (bhakṣá); they that come to be abundantly in the atmosphere; who, of beauteous color, etc. etc.
Again TS. MS. have a different c (yā́ḥ pṛthivī́m páyaso 'ndáanti çukrā́ḥ). Our O. has at end of c vírupāḥ (as TS. MS. in 1 c). MP. substitutes níviṣṭās for bhavantī in b. The comm. renders bhakṣám by upabhogyam.
4. With propitious eye behold me, O waters; with propitious body touch my skin; they that are ghee-dripping, clean, purifying—let those waters be weal, pleasant to us.
The first half-verse appears again below as xvi. 1. 12. It alone is found in TS. and MS.; but our c is RV. vii. 49. 3 c, and the two other texts have it after our 2 a, b ⌊all reading madhu- for ghṛta-⌋. MP. reads çivéna tvā cákṣuṣā paçyantv ā́paḥ, and in b spṛçantu and te. AB. (viii. 6. 10) quotes the whole verse in its TS. and MS. version. Our Bp. K. read -çcyutas in c; Ppp. has -çcantas. The Anukr, ignores the redundancy of one syllable (or more) in b.