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# Antony and Cleopatra (Shakespeare)

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Antony and Cleopatra was first performed in or around 1607, and first published in 1623.
* The Tragedie of Anthonie, and Cleopatra, from a facsimile copy of the First Folio (1623)
* Antony and Cleopatra, from The Plays of William Shakespeare, in eight volumes, vol. VII, with notes by Samuel Johnson (1765) IA
* Antony and Cleopatra, in The Complete Works of William Shakespeare, Vol. IX, Oxford edition (1911) IA
* The Tragedy of Antony and Cleopatra, edited by R. H. Case, The Works of Shakespeare, The Arden Shakespeare, 1st ser., 4th edition (1920) IA
* The Tragedy of Antony and Cleopatra, edited by Henry Seidel Canby, The Yale Shakespeare (1921)
* Antony and Cleopatra, edited by A. E. Morgan and Walter Sherard Vines, The Warwick Shakespeare (1934)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago. Translations or editions published later may be copyrighted.
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# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book III/Chap. VII

Chap. VII.—Of Moral Philosophy, and the Chief Good.
Let us now pass to the other part of philosophy, which they themselves call moral, in which is contained the method of the whole of philosophy, since in natural philosophy there is only delight, in this there is utility also. And since it is more dangerous to commit a fault in arranging the condition of life and in forming the character, greater diligence must be used, that we may know how we ought to live. For in the former subject some indulgence may be granted: for whether they say anything, they bestow no advantage; or if they foolishly rave, they do no injury. But in this subject there is no room for difference of opinion, none for error. All must entertain the same sentiments, and philosophy itself must give instructions as it were with one mouth; because if any error shall be committed, life is altogether overthrown. In that former part, as there is less danger, so there is more difficulty; because the obscurity of the subject compels us to entertain different and various opinions. But in this, as there is more danger, so there is less difficulty; because the very use of the subjects and daily experiments are able to teach what is truer and better. Let us see, therefore, whether they agree, or what assistance they give us for the better guidance of life. It is not necessary to enlarge on every point; let us select one, and especially that which is the chief and principal thing, in which the whole of wisdom centres and depends. Epicurus deems that the chief good consists in pleasure of mind, Aristippus in pleasure of the body. Callipho and Dinomachus united virtue with pleasure, Diodorus with the privation of pain, Hieronymus placed the chief good in the absence of pain; the Peripatetics, again, in the goods of the mind, the body, and fortune. The chief good of Herillus is knowledge; that of Zeno, to live agreeably to nature; that of certain Stoics, to follow virtue. Aristotle placed the chief good in integrity and virtue. These are the sentiments of nearly all. In such a difference of opinions, whom do we follow? whom do we believe? All are of equal authority. If we are able to select that which is better, it follows that philosophy is not necessary for us; because we are already wise, inasmuch as we judge respecting the opinions of the wise. But since we come for the sake of learning wisdom, how can we judge, who have not yet begun to be wise? especially when the Academic is close at hand, to draw us back by the cloak, and forbid us to believe any one, without bringing forward that which we may follow.

## Footnotes

* ↑ Natural philosophy.
* ↑ The hinge of wisdom altogether turns.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book III

the divine institutes
Book III.
Of the False Wisdom of Philosophers.

## Contents

* Chap. I
* Chap. II
* Chap. III
* Chap. IV
* Chap. V
* Chap. VI
* Chap. VII
* Chap. VIII
* Chap. IX
* Chap. X
* Chap. XI
* Chap. XII
* Chap. XIII
* Chap. XIV
* Chap. XV
* Chap. XVI
* Chap. XVII
* Chap. XVIII
* Chap. XIX
* Chap. XX
* Chap. XXI
* Chap. XXII
* Chap. XXIII
* Chap. XXIV
* Chap. XXV
* Chap. XXVI
* Chap. XXVII
* Chap. XXVIII
* Chap. XXIX
* Chap. XXX
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book III/Chap. V

Chap. V.—That the Knowledge of Many Things is Necessary.
For there are many things which nature itself, and frequent use, and the necessity of life, compel us to know. Accordingly you must perish, unless you know what things are useful for life, in order that you may seek them; and what are dangerous, that you may shun and avoid them. Moreover, there are many things which experience finds out. For the various courses of the sun and moon, and the motions of the stars, and the computation of times, have been discovered, and the nature of bodies, and the strength of herbs by students of medicine, and by the cultivators of the land the nature of soils, and signs of future rains and tempests have been collected. In short, there is no art which is not dependent on knowledge. Therefore Arcesilas ought, if he had any wisdom, to have distinguished the things which were capable of being known, and those which were incapable. But if he had done this, he would have reduced himself to the common herd. For the common people have sometimes more wisdom, because they are only so far wise as is necessary. And if you inquire of them whether they know anything or nothing, they will say that they know the things which they know, and will confess that they are ignorant of what they are ignorant. He was right, therefore, in taking away the systems of others, but he was not right in laying the foundations of his own. For ignorance of all things cannot be wisdom, the peculiar property of which is knowledge. And thus, when he overcame the philosophers, and taught that they knew nothing, he himself also lost the name of philosopher, because his system is to know nothing. For he who blames others because they are ignorant, ought himself to have knowledge; but when he knows nothing, what perverseness or what insolence it is, to constitute himself a philosopher on account of that very thing for which he takes away the others! For it is in their power to answer thus: If you convict us of knowing nothing, and therefore of being unwise because we know nothing, does it follow that you are not wise, because you confess that you know nothing? What progress, therefore, did Arcesilas make, except that, having despatched all the philosophers, he pierced himself also with the same sword?
# Atharva-Veda Samhita/Book VII/Hymn 61 (63)

61 (63). For success of penance.
[Atharvan.—dvyṛcam. āgneyam. ānuṣṭuhham.]
In Pāipp. (xx.) is found only the second half* of vs. 1. The hymn is, according to Kāuç. (10. 22), to be pronounced at āgrahāyaṇa full-moon, in a medhājanana rite (for acquisition of sacred knowledge); also (57. 23), in the ceremony of reception of a Vedic student, in the ⌊agnikārya⌋, next after hymn 33 (both verses are quoted, each by its pratīka); and the schol. (note to 53. 4) introduce both verses in the godāna ceremony. *⌊But R's notes give a variant for 1 b, as below!⌋
Translated: Henry, 24, 87; Griffith, i. 357.
1. In that, O Agni, penance with penance, we perform additional (?) penance, may we be dear to what is heard, long-lived, very wise.
'What is heard' (çrutá), the inspired or revealed word. Nearly all the mss. (all ours save Bp.$^1$ M.) read priyā́ instead of priyā́ḥ at beginning of c. Ppp. has for b upa prekṣāmahe* vayam. The comm. gives several diverse guesses at the sense of the obscure first half-verse. ⌊The vs. recurs with variants at MGS. i. 1. 18.⌋ *⌊R. suggests that pṛkṣāmahe (root pṛc) may be intended.⌋
2. O Agni, we perform penance, we perform additional penance—we, hearing things heard, long-lived, very wise.
It is questionable whether upa-tapya in both these verses has not a more pregnant meaning ⌊as above: BR., simply, 'Kasteiung leiden'⌋: Henry takes it as equivalent to simple tapya.
# Atharva-Veda Samhita/Book VII/Hymn 63 (65)

63 (65). To Agni: for aid.
[Kaçyapa Mārīca.—jātavedasam. jagatī.]
Found also in Pāipp. xx. Kāuç. (69. 22) uses it in the preparation of the house-fire, with invocation.
Translated: Henry, 25, 88; Griffith, i. 357.
1. The fight-conquering, overpowering Agni do we call with songs from the highest station; may he pass us across all difficult things; may divine Agni stride (?) across arduous things.
The translation implies emendation of kṣā́mat to krā́mat in d, as suggested by BR. (and adopted also by Henry), since the former seems to give no good sense, and both form and composition with ati are elsewhere unknown for root kṣam: cf. also xii. 2. 28 c. But the parallel verse TA. x. 1. (68) has kṣāmat ⌊so both ed's, text and comm.⌋ and Ppp. reads kṣāmād devo ‘dhi. Our comm. explains ati kṣāmat as = atyarthaṁ kṣāmāṇi dagdhāni karotu! TA. further gives ugrám agním for agnim ukthāis, rectifies the meter of b by reading huvema, leaves the combination devó áti in d, and has duritā́ ’ty for -tāni. Our c is the same with RV. i. 99. 1 c. The verse has no jagatī character at all.
# Atharva-Veda Samhita/Book VII/Hymn 65 (67)

65 (67). To the plant apāmārgá: for cleansing.
[Çukra.—tṛcam. apāmārgavīrudddivatam. ānuṣṭubham.]
Not found in Pāipp. Used by Kāuç. (46. 49) in a ceremony of expiation, with a fire of apāmārgá; and vss. 1, 2 are reckoned (note to 39. 7) to the kṛtyā gaṇa. And the comm. regards vss. 2 and 3 as intended at 76. 1 in the nuptial ceremonies, instead of xiv. 2. 66 (both verses having the same pratīka); in this he is evidently wrong.
Translated: Grill, 38, 186; Henry, 25, 89; Griffith, i. 358; Bloomfield, 72, 556.
1. Since thou, O off-wiper (apāmārgá), hast grown with reverted fruit, mayest thou repel (yu) from me all curses very far from here.
⌊The verse closely resembles iv. 19. 7.⌋ All the authorities (except one of SPP's) read apāmārga without accent at beginning of b; both texts make the necessary correction to áp-. The comm. understands the plant (Achyranthes aspera: see note to iv. 17. 6) to be used here as fuel.
2. What [is] ill-done, what pollution, or what we have practised evilly—by thee, O all-ways-facing off-wiper, we wipe that off (apa-mṛj).
Or (b) 'if we have gone about evilly.' All the authorities have táyā instead of tváyā at beginning of c, but both texts make the obviously necessary correction. The comm. reads tvayā.
3. If we have been together with one dark-toothed, ill-nailed, mutilated, by thee, O off-wiper, we wipe off all that.
The comm. reads vaṇḍena in b; and he has also āçima for āsima, which is not a bad emendation.
# Atharva-Veda Samhita/Book VII/Hymn 66 (68)

66 (68). For recovery of sacred knowledge (brā́hmaṇa).
[Brahman.—brāhmaṇam. triṣṭubh.]
Found also in Pāipp. xx. Reckoned in Kāuç. (9. 2) to bṛhachāntigaṇa, with some of the hymns next following.
Translated: Henry, 25, 89; Griffith, i. 359.
1. If it was in the atmosphere, if in the wind, if in the trees, or if in the bushes—what the cattle heard uttered—let that bráhmaṇa come again to us.
# Atharva-Veda Samhita/Book VII/Hymn 58 (60)

58 (60). Invitation to Indra and Varuṇa.
[Kāurupathi.—dvyṛcam. mantroktadevatyam. jāgatam: 2. triṣṭubh.]
Found also in Pāipp. xx. The two verses are part of a RV. hymn (vi. 68. 10, 11). They are not used in Kāuç.; but Vāit. (25. 2) introduces them with hymns 51 and 44: see under the latter.
Translated: Henry, 23, 85; Griffith, i. 355.
1. O Indra-and-Varuṇa, soma-drinkers, this pressed soma, intoxicating, drink ye, O ye of firm courses; let your chariot, the sacrifice (? adhvará), for the god-feast, approach toward the stall (svásara), to drink.
RV. reads -vratā, at end of b, adhvarám (which is much better) in c, and yāti in d. Ppp. has ‘dhvaram in c, with ayo for yuvó ⌊p. yuvóḥ⌋ and yāhi in d. The comm. explains adhvaras as hiṅsārahitas, qualifying rathas, and svásaram as = yajamānasya gṛham.
2. O Indra-and-Varuṇa, of the bull soma, most rich in sweet, pour in, ye bulls; here is your beverage (ándhas), poured about; sitting on this barhís, do ye revel.
RV. fills out the meter and sense of c by adding at the end asmé (the Anukr. ignores the deficiency), and Ppp. seems to read idaṁ vām asme pariṣiktam andhā ”sad- etc.; it also has vṛṣetā at end of b. The comm. explains ā vṛṣethām by āçnītam, quoting ÇB. ii. 4. 2. 20 as authority.
# Atharva-Veda Samhita/Book VII/Hymn 64 (66)

64 (66). Against evil influence of a black bird.
[Yama.—dvyṛcam. mantroktadevatyam uta nāirṛtam. 1. bhurig anuṣṭubh; 2. nyan̄husāriṇī bṛhatī.]
Found also, with very different text, in Pāipp. xx. Used by Kāuç. (46. 47), in a rite to avert the evil influence of a bird of ill omen.
Translated: Grill, 41, 186; Henry, 25, 88; Griffith, i. 357; Bloomfield, 167, 555.
1. What here the black bird, flying out upon [it], has made fall—let the waters protect me from all that difficulty, from distress.
Ppp. reads thus: yad asmān kṛṣṇaçakunir niṣpatann ānaçe: ā. m. t. enaso d. p. viçvataḥ. The second half occurs also in LÇS. ii. 2. 11, which (like Ppp.) has viçvataḥ at the end.* Prāt. iv. 77 appears to require as pada-reading in b abhi-niḥpátan; but all the pada-mss. give -niṣp-, and SPP. also adopts that in his pada-text: abhinipatan would be a decidedly preferable reading. The second half-verse is found again as x. 5. 22 c, d. The comm. says that the bird is a crow. *⌊And enaso in c.⌋
2. What here the black bird hath stroked down with thy mouth, O perdition—let the householder's fire release me from that sin.
# Atharva-Veda Samhita/Book VII/Hymn 59 (61)

59 (61). Against cursers.
[Bādarāyaṇi.—arināçanamantroktadevatākam. ānuṣṭubham.]
Found also in Pāipp. xx. (as part of our hymn vi. 37). This verse has the same pratīka as vi. 37. 3; but the comm. ⌊on vi. 37, page 70, line 2⌋, doubtless with reason, regards vi. 37. 3 as intended at Kāuç. 48. 37 ⌊Bloomfield there gives both⌋; this hymn, then, is left without ritual use. ⌊In fact, the comm. on this hymn, at p. 418, line 4, does cite yo naḥ çapāt for use in the same rite for which he cited it in his comment on vi. 37.⌋
Translated: Henry, 23, 86; Griffith, i. 355.
1. Whoever shall curse us not cursing, and whoever shall curse us cursing, like a tree smitten by a thunderbolt, let him dry up from the root.
The first half-verse is vi. 37. 3 a, b, and is found in other texts* as there referred to. Ppp. has the whole verse as our vi. 37. 3, and it combines in c, as often, vṛkṣāi ’va. The Anukr. seems to ratify the contraction vṛkṣe ’va. *⌊See also Kaṭha-hss. p. 74.⌋
The fifth anuvāka ends here; it has 8 hymns and 25 verses; the Anukr. quotation for the verses is pañcai ’vo ”rdhvaṁ viṅçateḥ pañcame syuḥ, and, for the hymns, pañcamo ‘ṣṭāu.
Here ends also the sixteenth prapāṭhaka.
# Atharva-Veda Samhita/Book VII/Hymn 62 (64)

62 (64). To Agni: against enemies.
[Kaçyapa Mārīca.—āgneyam. jagatī.]
Found also, almost without variant, in Pāipp. xx. Kāuç (69. 7) uses it, with xii. 2, in the preparation of the house-fire, with scattering of holy water. In Vāit. (29. 9) it appears in the agnicayana.
Translated: Henry, 24, 88; Griffith, i. 357.
1. This Agni, lord of the good, household priest, conquered them of increased virility (?), as a chariot-warrior [conquers] footmen; set down on earth in the navel, brightly shining, let him put under foot them who desire to fight [us].
# Atharva-Veda Samhita/Book VII/Hymn 67 (69)

67 (69). For recovery of sense, etc.
[Brahman.—ātmadevatyam. puraḥparoṣṇig bṛhatī.]
Not found in Pāipp. Employed by Kāuç. for several purposes: first (45. 17, 18), after the end of the vaçāçamana, in a rite of due acceptance of sacrificial gifts, after any ceremony performed; second, in the godāna ceremony (54. 2), with vi. 53. 2; third, in the Vedic student ceremonies (57. 8), when supplying the place of a staff lost or destroyed; fourth, in the savayajñas (66. 2), with v. 10. 8 and vi. 53, with the direction iti pratimantrayate; it is also reckoned (9. 2), with 66 etc., to the bṛhachānti gaṇa; and the schol. add it (note to 6. 2) to hymn 106 in a rite of expiation for anything spilt or forgotten in the parvan sacrifices, and further, in the upanayana, in the reception of girdle and staff (notes to 56. 1 and 3). In Vāit. (18. 4) it appears in the agniṣṭoma, following the distribution of the fires.
Translated: Henry, 26, 90; Griffith, i. 359.
1. Again let sense (indriyá) come to me, again soul, property, and bráhmaṇa (sacred knowledge); let the fires of the sacred hearth again officiate just here in their respective stations.
The verse occurs in ÇÇS. viii. 10. 2, with mām for mā in a, and, in c, d, dhiṣṇyāso yathāsthānaṁ dhārayantām ihāi ’va; and the pratīka púnar mā́m āítv indriyám is found in TA. i. 32. 1, but might rather be intended to quote the parallel but quite different verse found at AGS. iii. 6. 8: punar mām āitv indriyam punar āyuḥ punar bhagaḥ; punar draviṇam āitu mām punar brāhmaṇam āitu mām; which MB. (i. 6. 33) also has, with mā in c and d. ⌊Cf. TA. i. 30. 1; also MGS. i. 3. 1, and p. 152.⌋ AGS. adds a second verse, of which the first half corresponds with our c, d: ime ye dhiṣṇyāso agnayo yathāsthānam iha kalpatām ⌊cf. MGS. i. 3. 1⌋. The Anukr. seems to scan a and c as 7 syllables each.
# Bank of the Metropolis v. New England Bank (47 U.S. 212)

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United States Supreme Court
47 U.S. 212
Bank of the Metropolis v. New England Bank

## 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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# Bank of the State of Alabama v. Dalton/Opinion of the Court

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* Case Syllabus
* Opinion of the Court
United States Supreme Court
50 U.S. 522
Bank of the State of Alabama v. Dalton
In the first place, as the act of limitations of Mississippi has no exception that the plaintiff can set up, and as none can be implied by the courts of justice; and secondly, as the State law is not opposed to the Constitution of the United States or to the act of Congress of 1790, it is our duty to affirm the judgment.
The case of Dulles, Wilcox, and Welsh against Richard S. Jones (No. 108), being in all its features like the one next above, the judgment therein is also affirmed, for the reasons stated in the foregoing opinion.
This cause came on to be heard on the transcript of the record from the District Court of the United States for the Northern District of Mississippi, and was argued by counsel. On consideration whereof, it is now here ordered and adjudged by this court, that the judgment of the said District Court in this cause be, and the same is hereby, affirmed, with costs.

## 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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# Bank of the United States v. Bank of Washington

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United States Supreme Court
31 U.S. 8
Bank of the United States v. Bank of Washington

## 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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# Bank of the United States v. Beverly

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United States Supreme Court
42 U.S. 134
Bank of the United States v. Beverly

## 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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# An emigrant's home letters/The Emigrant's Farewell to His Country

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THE EMIGRANTS FAREWELL TO HIS COUNTRY.
I go, my native land, far o'er  The solitary sea, To regions, where the very stars  Of Heaven will strangers be,
To some untrodden wilderness  Of Australasia's land,— A home, which man has here denied,  I seek at God's own hand.
I have a mother, ill and poor,  A father, too, in years, And have no parting gift for them,  No! nothing save my tears.
I leave them in a busy town,  Where pale mechanics toil In irksome manufactories,  Shut from the sun and soil.
Fair visions yet, my native land,  Will o'er my lone heart come. Whene'er I think of friendship's haunts,  Or childhood's peaceful home.
Or love's delightful wanderings,  When she, who shares my lot. First plucked from 'mong the violets  The sweet forget-me-not.
And then the beauty of such dreams  Will radiate o'er my heart. Till bitterly I weep, to think  That we were forced to part.
And Heaven two sinless infants lent,  Whose graves are told with thine— They came and went so angel-like,  I dare not call them mine.
And memory, when her mystic chain  Back o'er the past she flings. Nothing so beautiful as they  From all her treasures brings.
For their sweet sakes, my native land!  Even if I loved not thee. My heart would hover o'er thee still.  Where'er my home might be!
Where will my home be? I'll not ask;  I would not now be told! Enough to know 'tis God who will  In all my being hold,
I do not know what lovely flowers  May deck the new world's vales; But, though the brightest bloom abound,  If spring no primrose hails,
Its absent beauties I shall mourn,  For I have loved that flower; And my heart's friends have loved it too  From childhood's earliest hour.
# An epistle from Bede to Abbot Albinus, relating to his Ecclesiastical History

I. AN EPISTLE
FROM BEDE TO ABBOT ALBINUS,
RELATING TO HIS ECCLESIASTICAL HISTORY.
Bede, the Servant of Christ, to the most Beloved and Reverend Father Albinus, Health!
I have thankfully received the testimonies of your love which you have condescended to send me by the hands of our venerable brother Nothelm the priest, and especially your letter, in which you have shown so much solicitude, this second time, to give me aid and information for my Ecclesiastical History, a work which I first undertook at your instigation. Wherefore also I have with great propriety sent it to you, as I was able to finish it, to be copied. But I intend to repay you by forwarding to you another volume for the same purpose, as I find, also, is consistent with your own wishes, namely, that which I have lately published on the building of Solomon’s temple, and its allegorical signification. And I humbly beseech you, most loving father, and Christ’s servants who are with you, to intercede fervently with the righteous in behalf of my frailty; and to admonish those, to whom you shall show my work, to do the same. Fare you well, my good and ever loving father in Christ.