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# Atharva-Veda Samhita/Book VII/Hymn 41 (42)

41 (42). To the heavenly falcon (the sun).
[Praskaṇva.—dvyṛcam. çyenadāivatam. 1. jagatī; 2. triṣṭubh.]
Found also in Pāipp. xx. (in inverted verse-order). Used by Kāuç. (43. 3) in the house-building ceremony (to purify the site, Keç., comm.): compare Bloomfield in JAOS. xvi. 12; further added by the schol. (note to 8. 23) to the vāstu gaṇa; moreover, the verses are called (40. 9) samprokṣanyāu, and are variously made to accompany rites involving sprinkling (Bloomfield, ib. p. 13). Verse 2 appears in Vāit. (22. 23) in the agniṣṭoma, with vi. 122 and 123.
Translated: Henry, 15, 71; Griffith, i. 345.—Cf. Hillebrandt, Ved. Mythol. i. 285.
1. Across wastes, across waters penetrated the men-beholding falcon, seeing a resting-place; passing all the lower spaces, may he come hither, propitious, with Indra as companion.
Ppp. combines (as often) -kṣā ’vasāna- in b, and çivā ”jagāma in d. Avasāna-, either 'his goal' (so Henry) or 'the settlements of men.' The meter is pure triṣṭubh.
2. The men-beholding falcon, heavenly eagle, thousand-footed, hundred-wombed, vigor-giving—may he confirm to us the good that was borne away; let ours be what is rich in svadhā́ among the Fathers.
That is, probably, 'a pleasant life.' Ppp. makes nṛcakṣās and suparṇas exchange places in a, and reads vayo dhāt at end of b. Pāda c is jagatī.
# Ascent of Mount Carmel/Book 3/Chapter V

CHAPTER V
Of the third evil which comes to the soul by way of the distinct natural knowledge or the memory.
The third evil which comes to the soul through the natural apprehensions of the memory is privative; for these apprehensions can hinder moral good and deprive us of spiritual good. And, in order that we may first of all explain how these apprehensions hinder moral good in the soul, it must be known that moral good consists in the restraining of the passions and the curbing of disorderly desires, from which restraint there come to the soul tranquillity, peace and rest, and moral virtues, all of which things are moral good. This restraining and curbing of the passions cannot be truly accomplished by the soul that forgets not and withdraws not itself from things pertaining to itself, whence arise the affections; and no disturbances ever arise in the soul save through the apprehensions of the memory. For, when all things are forgotten, there is naught that can disturb peace or that moves the desires; since, as they say, that which the eye sees not the heart desires not.
2. This we are constantly learning by experience; for we observe that, whenever the soul begins to think of any matter, it is moved and disturbed, either much or little, with respect to that thing, according to the nature of its apprehension. If it be a troublesome and grievous matter, the soul finds sadness in it; if pleasant, desire and joy, and so forth. Wherefore the result of the changing of that apprehension is necessarily disturbance; and thus the soul is now joyful, now sad; now it hates, now loves; and it cannot continue in one and the same attitude (which is an effect of moral tranquillity save when it strives to forget all things. It is clear, then, that knowledge greatly hinders the good of the moral virtues in the soul.
3. Again, what has been said clearly proves that an encumbered memory also hinders spiritual good; for the soul that is disturbed, and has no foundation of moral good, is to that extent incapable of spiritual good, which impresses itself only upon souls that are restrained and at peace. And besides this, if the soul pays attention and heed to the apprehensions of the memory — seeing that it can attend to but one thing at a time — and busies itself with things that can be apprehended, such as the knowledge of the memory, it is not possible for it to be free to attend to the incomprehensible, which is God. For, in order to approach God, the soul must proceed by not comprehending rather than by comprehending; it must exchange the mutable and comprehensible for the immutable and incomprehensible.
# Ascent of Mount Carmel/Book 3/Chapter VII

CHAPTER VII
Which treats or the second kind or apprehension of the memory — namely, imaginary apprehensions — and of supernatural knowledge.
Although in writing of natural apprehensions of the first kind we also gave instruction concerning the imaginary, which are likewise natural, it was well to make this division because of the love which the memory always has for other forms and kinds of knowledge, which are of supernatural things, such as visions, revelations, locutions and feelings which come in a supernatural way. When these things have passed through the soul, there is wont to remain impressed upon it some image, form, figure or idea, whether in the soul or in the memory or fancy, at times very vividly and effectively. Concerning these images it is also needful to give advice, lest the memory be encumbered with them and they be a hindrance to its union with God in perfect and pure hope.
2. I say that the soul, in order to attain that blessing, must never reflect upon the clear and distinct objects which may have passed through its mind by supernatural means, in such a way as to preserve within itself the forms and figures and knowledge of those things. For we must ever bear in mind this principle: the greater heed the soul gives to any clear and distinct apprehensions, whether natural or supernatural, the less capacity and preparation it has for entering into the abyss of faith, wherein are absorbed all things else. For, as has been said, no supernatural forms or kinds of knowledge which can be apprehended by the memory are God, and, in order to reach God, the soul must void itself of all that is not God. The memory must also strip itself of all these forms and kinds of knowledge, that it may unite itself with God in hope. For all possession is contrary to hope, which, as Saint Paul says, belongs to that which is not possessed. Wherefore, the more the memory dispossesses itself, the greater is its hope; and the more it has of hope, the more it has of union with God; for, with respect to God, the more the soul hopes, the more it attains. And it hopes most when it is most completely dispossessed; and, when it shall be perfectly dispossessed, it will remain with the perfect possession of God, in Divine union. But there are many who will not deprive themselves of the sweetness and delight which memory finds in those forms and notions, wherefore they attain not to supreme possession and perfect sweetness. For he that renounces not all that he possesses cannot be the disciple of Christ.

## Footnotes

* ↑ Hebrews xi, 1.
* ↑ St. Luke xiv, 33.
# Ascent of Mount Carmel/Book 3/Chapter XI

CHAPTER XI
Of the fourth evil that comes to the soul from the distinct supernatural apprehensions of the memory, which is the hindrance that it interposes to union.
Concerning this fourth evil there is not much to be said, since it has already been treated again and again in this third book, wherein we have proved how, in order that the soul may come to union with God in hope, it must renounce every possession of the memory; for, in order that its hope in God may be perfect, it must have naught in the memory that is not God. And, as we have likewise said, no form or figure or image or other kind of knowledge that may come to the memory can be God, neither can be like Him, whether it be of heaven or of earth, natural or supernatural, even as David teaches, when he says: ‘Lord, among the gods there is none like unto Thee.’
2. Wherefore, if the memory desires to pay heed to any of these things, it hinders the soul from reaching God; first, because it encumbers it, and next because, the more the soul has of possession, the less it has of hope. Wherefore it is needful for the soul to be stripped of the distinct forms and the knowledge of supernatural things, and to become oblivious to them, so that the memory may cause no hindrance to its union with God in perfect hope.

## Footnotes

* ↑ Psalm lxxxv, 8 [A.V., lxxxvi, 8].
# Ascent of Mount Carmel/Book 3/Chapter XIV

CHAPTER XIV
Which treats of spiritual knowledge in so far as it may concern the memory.
We classed spiritual forms of knowledge as the third division of the apprehensions of the memory, not because they belong to the bodily sense of the fancy, as do the others, for they have no bodily form and image, but because they are likewise apprehensible by spiritual memory and reminiscence. Now, after the soul has had experience of one of these apprehensions, it can recall it whensoever it will; and this is not by the effigy and image that the apprehension has left in the bodily sense, for, since this is of bodily form, as we say, it has no capacity for spiritual forms; but because it recalls it, intellectually and spiritually, by means of that form which it has left impressed upon the soul, which is likewise a formal or spiritual form or notion or image, whereby it is recalled, or by means of the effect that it has wrought. It is for this reason that I place these apprehensions among those of the memory, although they belong not to the apprehensions of the fancy.
2. What these kinds of knowledge are, and how the soul is to conduct itself with respect to them in order to attain to union with God, are sufficiently described in the twenty-fourth chapter of the second book, where we treated this knowledge as apprehensions of the understanding. Let this be referred to, for we there described how it was of two kinds: either uncreated or of the creatures. I speak now only of things relating to my present purpose — namely, how the memory must behave with respect to them in order to attain to union. And I say, as I have just said of formal knowledge in the preceding chapter (for this, being of created things, is of the same kind), that these apprehensions my be recalled when they produce good effects, not that they may be dwelt upon, but that they may quicken the soul’s love and knowledge of God. But, unless the recollection of them produces good effects, let the memory never give them even passing attention. With regard to uncreated knowledge, I say that the soul should try to recall it as often as possible, for it will produce most beneficial effects. As we said above, it produces touches and impressions of union with God, which is the aim towards which we are directing the soul. And by no form, image or figure which can be impressed upon the soul does the memory recall these (for these touches and impressions of union with the Creator have no form), but only by the effects which they have produced upon it of light, love, joy and spiritual renewal, and so forth, some of which are wrought anew in the soul whensoever they are remembered.

## Footnotes

* ↑ Really the chapter is the twenty-sixth.
# Baldwin v. Franks/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
120 U.S. 678
Baldwin v. Franks

## 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
# Baldwin v. G.A.F. Seelig, Inc.

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
294 U.S. 511
Baldwin v. G.A.F. Seelig, Inc.
Argued: Feb. 11, 12, 1935. --- Decided: March 4, 1935
Mr. Henry S. Manley, of Albany, N.Y., for Baldwin and others.
[Argument of Counsel from pages 512-515 intentionally omitted]
Messrs. J. Daniel Dougherty and John J. O'Connor, both of New York, for G. A. F. Seelig, Inc.
[Argument of Counsel from pages 516-518 intentionally omitted]
Mr. Justice CARDOZO 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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# Baldwin v. Ionwa State Traveling Men's Association

United States Supreme Court
283 U.S. 522
Baldwin v. Ionwa State Traveling Men's Association
Argued: April 22, 1931. --- Decided: May 18, 1931
Messrs. Denton Dunn, C. W. Prince, and James Beery, all of Kansas City, Mo., and F. W. Lehmann, Jr., of Des Moines, Iowa, for petitioner.
Mr. J. M. Parsons, of Des Moines, Iowa, for respondent.
Mr. Justice ROBERTS 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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# Baldwin v. Kansas

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
129 U.S. 52
Baldwin v. Kansas
W. D. Webb and B. P. Waggener, for plaintiff in error.
S. B. Bradford, Atty. Gen., for defendant in error.
BLATCHFORD, J.

## 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
# Baldwin v. Franks

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
120 U.S. 678
Baldwin v. Franks

## 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
# Aunt Jane's Nieces on the Ranch

Book 8 in the Aunt Jane's Nieces series; by L. Frank Baum writing as Edith Van Dyne.
AUNT JANE'S NIECES ON THE RANCH
By EDITH VAN DYNE
AUTHOR OF AUNT JANE'S NIECES SERIES THE FLYING GIRL SERIES, ETC., ETC.
The Reilly & Lee Co. Chicago
Copyright, 1913 BY The Reilly & Britton Co.

### CONTENTS

CHAP.
* UNCLE JOHN DECIDES
* EL CAJON RANCH
* THAT BLESSED BABY!
* LITTLE JANE’S TWO NURSES
* INEZ THREATENS
* A DINNER WITH THE NEIGHBORS
* GONE!
* VERY MYSTERIOUS
* A FRUITLESS SEARCH
* CONJECTURES AND ABSURDITIES
* THE MAJOR ENCOUNTERS THE GHOST
* ANOTHER DISAPPEARANCE
* THE WAY IT HAPPENED
* PRISONERS OF THE WALL
* MILDRED CONFIDES IN INEZ
* AN UNEXPECTED ARRIVAL
* THE PRODIGAL SON
* LACES AND GOLD
* INEZ AND MIGUEL
* MR. RUNYON’S DISCOVERY
* A FORTUNE IN TATTERS
* FAITHFUL AND TRUE
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Bible (Early Wycliffe)/Prologue on þe Caþolic epiſtles

Not þe ſame ordre is at Greekis, þat holly ſauouren, and þe riȝte feiþ folewen, of þe ſeuene epiſtolis þat ben clepid canonyſid, as in Latyn bokys. It is founden ſoþly, þat Petir is þe firſte in noumbre of apoſtolis, alſo his epiſtolis ſhulden ben firſt in þe ordre of oþere; but as þe euangeliſtis ſum tym to þe lyne of treuþe now we han correctid, ſo þeſe epiſtolis to þer owne ordre, God helpende, we han ȝolden. Þe firſte ſoþli of hem is of Jamys, two of Petir, þre of Jon, oen of Jude. Þe whiche, if as of hem þei weren mad, ſo alſo of interpretouris, or vndoeris, in to Latyn ſpeche þei were turned treuly, neiþer doute to men redende þei ſhulde make, neiþer diuerſete of wordes ſhulde enpugne þemſelf; in þat place, nameli, where in þe onhed of þe Trynyte, in þe firſte epiſtil of John wee reden ſet, in whiche alſo wee finden myche þing to ben errid of vntrewe tranſlatouris, potende hem þe names onli of þre, of watir, of blod, and of þe ſpirit, in þilke her making, and leuende þe witneſſe of þe Fadir, and of þe Sone, and of þe Holi Goſt, in þe whiche moſt boþe þe feiþ of riȝt beleue is ſtrengþid, and oen ſubſtaunce of þe Godhed of þe Fadir, and Sone, and Holi Goſt is proued. In oþere epiſtolis ſoþly, hou myche fro oure oþeris making diſcordiþ, I leue to þe prudence of þe redere. But þou, maiden of Criſt, Euſtache, whil of me þe treuþe of ſcripture biſili þou enqueriſt, myn eelde ſum what þou poteſt to þe teeþ of enuyous men to be gnawen; þe whiche pronouncen me to be a falſere, and a diſtroȝere, or apeirere, of holi ſcripturis. But I in ſuch werk neiþer drede þe enuye of myn enemys, neiþer I will denyen þe treuþe of ſcripture to men aſkende.
# Bibliographical Contributions

Bibliographical Contributions is a periodical, issued by the Library of Harvard University from 1878 to 1911.
This work is in the public domain in the United States because it was published before January 1, 1929.
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.
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# Bibliography of the Sanskrit Drama

* related portals: Sanskrit drama.
* sister projects: Wikipedia article, Wikidata item.
The list of abbreviations used throughout this volume may be found at the end of the Introduction.
Layout 2
COLUMBIA UNIVERSITY
INDO-IRANIAN SERIES
EDITED BY
A. V. WILLIAMS JACKSON
PROFESSOR OF INDO-IRANIAN LANGUAGES IN COLUMBIA UNIVERSITY
Volume III
New York
THE COLUMBIA UNIVERSITY PRESS THE MACMILLAN COMPANY, Agents 66 FIFTH AVENUE 1906
A BIBLIOGRAPHY
OF THE
SANSKRIT DRAMA
WITH AN
INTRODUCTORY SKETCH OF
THE DRAMATIC LITERATURE OF INDIA
BY
MONTGOMERY SCHUYLER, Jr., A.M.
SECRETARY OF LEGATION AND CONSUL-GENERAL OF THE UNITED STATES TO SIAM SOMETIME FELLOW IN INDO-IRANIAN LANGUAGES IN COLUMBIA UNIVERSITY
New York THE COLUMBIA UNIVERSITY PRESS THE MACMILLAN COMPANY, Agents 66 FIFTH AVENUE 1906
TO
PROFESSOR A. V. WILLIAMS JACKSON
MY FRIEND AND TEACHER
To make future editions of the bibliography more nearly complete and accurate, all persons observing errors or omissions are requested to communicate them to the editor of this series, A. V. Williams Jackson, Columbia University, New York, who will gratefully acknowledge all such assistance.
CONTENTS
| | | PAGE |
| Preface | Preface | vii |
| Introductory Sketch of the Sanskrit Drama | Introductory Sketch of the Sanskrit Drama | 1 |
| General Works on the Sanskrit Drama: | General Works on the Sanskrit Drama: | |
| 1. | Hindu Works on Dramatics | 16 |
| 2. | Works of General Criticism | 18 |
| 3. | Chapters in Histories of Sanskrit Literature | 22 |
| 4. | Collected Translations of Sanskrit Dramas | 22 |
| Names of Authors and Titles of their Works | Names of Authors and Titles of their Works | 24 |
| Appendix I. Some Dramas in the Modern Vernaculars | Appendix I. Some Dramas in the Modern Vernaculars | 98 |
| Appendix II. Classification of the Dramas | Appendix II. Classification of the Dramas | 101 |
Copyright 1906, by THE MACMILLAN COMPANY
Set up and electrotyped. Published April, 1906
PRESS OF THE NEW ERA PRINTING COMPANY LANCASTER PA.
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 1955, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 68 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.
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# Bibliography of the Sanskrit Drama/Advertisements

Layout 2
COLUMBIA UNIVERSITY
INDO-IRANIAN SERIES
Edited by A. V. Williams Jackson Professor of Indo-Iranian Languages in Columbia University
The aim of this work is a practical one; it is designed to furnish a book for the study of the classical Sanskrit in American and English colleges and universities.
Cloth, 8vo, pp. xvii + 264, $3.00.
A brief statement of the phonetic developments undergone by the principal Indo-Iranian languages from the Sanskrit, Avestan, and Old Persian through the Pali, the Prakrits, and Pahlavi down to the Hindi, Singhalese, New Persian, Afghan, and other Indo-Iranian dialects. Special pains have been taken to make the work as convenient as possible for reference.
Cloth, 8vo, pp. xi + 105, $1.50.
The design of this bibliography is to give as complete a list as possible of all printed and manuscript Sanskrit plays and of articles and works relating to the Hindu drama. The introduction furnishes a convenient epitome of the whole subject.
Cloth, 8vo, pp. xiv + 106, $1.50.
This index collects in convenient form all examples of each word found in the hitherto discovered fragments not included in Geldner's edition of the Avesta.
​In addition to the Sanskrit Grammar for Beginners, the following volumes are also in preparation:
This romantic drama on the adventures of a lost princess was supposedly written by Harsha, king of Northern India in the seventh century, and is now to be published for the first time in English translation. Besides giving a detailed account of the life and times of the author, the introduction will deal also with the literary, linguistic, and archaeological aspects of the play.
This literary composition is one of the best examples of the artificial and ornate style in Sanskrit prose. The introduction will contain an account of the author and an elaborate discussion of the Oriental novel in general; an appendix will furnish a list of mythological, geographical, and other allusions in the text.
This work, composed at the court of King Bhoja in the latter half of the tenth century, is one of the three most important treatises on the canons of dramatic composition in early India, a full discussion of which will be given in the introduction. The appendixes will include, among other things, a table of parallel passages in the other treatises on dramatics and a list of technical terms.
The following volume, not in the Indo-Iranian series, is also published by the Columbia University Press:
Cloth, 8vo, pp. xxiii + 314, with a map and 3 illustrations, $3.00.
This work aims to collect in one volume all that is known about the great Iranian prophet, the Master whose teaching the Parsis today still faithfully follow. The story of the life and ministry of Zoroaster is told in twelve chapters, and these are followed by appendixes on explanations of Zoroaster's name, the date of the Prophet, Zoroastrian chronology, Zoroaster's native place and the scene of his ministry, and classical and other passages mentioning his name.
THE COLUMBIA UNIVERSITY PRESS The Macmillan Company, Agents
66 FIFTH AVENUE NEW YORK