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# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Cranberry Snow

CRANBERRY SNOW
Whip stiff the white of one egg and add alternately and gradually three tabelspoonsful of sugar and a cup of cranberry sauce. Continue to whip until it has reached at least a pint and a half in quantity, for it swells surprisingly. Finely chopped nuts may be added if desired.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Brown Betty

BROWN BETTY
Pare and slice apples thin. Put alternate layers of apples and bread crumbs sprinkled with cinnamon, bits of butter, and brown sugar in buttered baking dish. Then add one cup of water and bake until apples are thoroughly done and brown on top.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Chess Pies

CHESS PIES
Three eggs, Two-thirds cup of sugar, One-half cup of butter, One-half cup of milk.
Cream butter and sugar and add to the well beaten yolks. Then add milk and one teaspoonful of vanilla. Mix well and bake on a nice crust. When done, spread with the whites and three tablespoonful of sugar and a little flavoring. Return to oven and brown.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Cranberry Surprise

CRANBERRY SURPRISE
Crumble three lady fingers into a baking dish, cover with a thin layer of cranberry preserves or jelly. Dot with small lumps of butter and add a sprinkle of cinnamon. Beat three eggs separately very light and add two cups of milk. Pour over the fruit and cake. Bake as a custard and serve with whipped cream.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Bavarian Cream

BAVARIAN CREAM
One quart of sweet cream whipped with two cups of sugar as stiff as for syllabub, two-thirds of a box of gelatine dissolved over the fire in two cups of milk, stirring constantly. Let cool. Flavor cream to taste, then beat in the milk and gelatine. If desired, fruits, nuts, and maraschino cherries may be added.
# Atharva-Veda Samhita/Book VI/Hymn 123

123. For the success of an offering.
[Bhṛgu.—pañcarcam, vāiçvadevam. trāiṣṭubham: 3. 2-p. sāmny anuṣṭubh; 4. 1-av. 2-p. prājāpatyā bhurig anuṣṭubh.]
⌊Partly prose, 3 and 4.⌋ This hymn and the one following are not found in Pāipp. Its uses by Kāuç. and Vāit. with hymn 122 are explained under that hymn. And vss. 3-5 appear also in Vāit. (2. 15), at the parvan sacrifice, in the ceremony of pravaraṇa. ⌊For the whole anuvāka, see under h. 114.⌋
Translated: Muir, v. 293 (vss. 2,4,5); Ludwig, p. 302; Griffith, i. 313.
​1. This one, O ye associates (? sadhástha), I deliver to you, whom Jātavedas shall carry [as] a treasure; the sacrificer follows after well-being; him do ye recognize in the highest firmament.
The verse is found also in VS. (xviii. 59) and K. (xl. 13). VS. reads, in a, sadhastha and te (for vas); in b, it puts çevadhím after āváhāt; in c, it reads a. yajñápatir vo átra. The comm. explains sadhasthās as meaning 'the gods' (saha tiṣṭhanty ekatra svarge loke sthāne yajamānena saha nivasanti).
2. Recognize ye him in the highest firmament; ye divine associates, ye know [his] world there; the sacrificer follows after well-being; make ye what he has offered and bestowed plain for him.
This verse is found with the preceding in VS. (xviii. 60) and K. (xl. 13), and also in TB. (iii. 7. 13$^{3-4}$), but with considerable variants: at the beginning, etám jānātha (TB. jānītāt) par-; in b, TB. vṛ́kās for dévās, both VS. and TB. sadh- unaccented, which is better, but VS. vida, which is bad, and both rūpám asya (for lokám átra), which gives a better sense; for c, both yád āgáchāt pathíbhir devayā́nāis; in d, both iṣṭāpūrté, and VS. kṛṇavātha, but TB. kṛṇutāt, both without sma.
3. O gods! O Fathers! O Fathers! O gods! who I am, he am I.
The comm., with his usual carelessness of accent, takes the vocatives here for nominatives. Some of SPP's authorities (also our O.s.m.) omit the accent of the first asmi.
4. He do I cook, he do I give, he do I offer; [as] he, let me not be parted from what is given.
That is, from my gifts, or their reward. The comm. counts and explains these two quasi-verses, 3 and 4, as one. But the Anukr. reckons this hymn (as it reckoned the preceding one) as one of five verses (pañcarca), and SPP's edition as well as ours so divides. ⌊'As that one, I cook' etc. would be an equally accurate translation, and the English of it is not so harsh.⌋
5. In the firmament, O king, stand firm; there let this stand firm; know of what we have bestowed, O king; do thou, O god, be well-willing.
The comm. understands the addresses of this verse as made to Soma, which is very questionable; and the "this" of b to be the iṣṭāpūrtám, which (or dattám, vs. 4) is right. It must be by a corruption of the text that the Anukr. does not define the verse as an anuṣṭubh.
# Atharva-Veda Samhita/Book VI/Hymn 13

13. To the instruments and ministers of death.
[Atharvan (svastyayanakāma).—mārtya[va]m. ānuṣṭubham.]
Found also in Pāipp. xix. The hymn is variously employed by Kāuç.: in a rite for victory (14. 25), with iii. 26, 27; and again (15. 6), similarly, in favor of a Vāiçya; in the preparation of the house-fire (72. 13), with an offering; four times in the chapter of portents: once (104. 3) when Brahmans quarrel; again (105. 1) when images play pranks; yet again (113. 3) when a cow suckles an ox (these three in company with i. 19); once more (123. 1), when animals touch sacred things; and it is further reckoned (note to 25. 36) to the svastyayana gaṇa.
Translated: Florenz, 264 or 16; Griffith, i. 251.
1. Homage to the weapons (vadhá) of the gods; homage to the weapons of kings; likewise the weapons that are of the Vāiçyas—to them of thine, O death, be homage.
Ppp. has viçvānām in c.
2. Homage to thy benediction; homage to thy malediction; homage to thy favor, O death; this homage to thy disfavor.
Ppp. omits the first half-verse, doubtless by accident. The comm. takes the datives in a and b as nomina agentis.
3. Homage to thy sorcerers; homage to thy remedies; homage to thy roots, O death; this homage to the Brāhmans.
# Atharva-Veda Samhita/Book VI/Hymn 126

126. To the drum: for success against the foe.
[Atharvan.—vānaspatyadundubhidevatyam. bhuriktrāiṣṭubham: 3. purobṛhatī virāḍgarbhā triṣṭubh.]
Found also in Pāipp. xv.* (but 1 c, d and 2 a, b are wanting, probably by an error of the copyist), and in the same other texts as the preceding hymn (RV.VS.TS.MS.: in MS. the three verses are not in consecution with those of 125). Applied by Kāuç. (16. 1) in a battle rite, with v. 20, as the drums and other musical instruments of war, duly prepared, are sounded thrice and handed to those who are to play them. Vāit. (34. 11) has it (also with v. 20) in the same ceremony as the preceding hymn, as the drum-heads are drawn on. *⌊Seems to be an error for Pāipp. vii.⌋
Translated: by the RV. translators; and Griffith, 1.315—See also Bergaigne-Henry, Manuel, p. 156.
1. Blast thou unto heaven and earth; in many places let them win for thee the scattered living creatures (jágat); do thou, O drum, allied with Indra [and] the gods, drive away our foes further than far.
The second pāda is translated according to the reading of our text, whose vanvatām, however, can hardly be otherwise than a corruption of the manutām of the other texts; Ppp. has instead sunutām, which is yet worse; the comm. has vanutām. MS. has, in d, ārā́t for dūrā́t.
2. Resound thou at [them]; mayest thou assign strength [and] force to us; thunder against [them], forcing off difficulties; drive, O drum, misfortune away from here; Indra's fist art thou; be stout.
The other texts have, in b, níḥ ṣṭanihi for abhi ṣṭana, and, in c, protha for sedha, and the plural duchúnās (save TS., which gives -nāṅ, in pada-text -nān).
​3. Conquer thou those yonder; let these here conquer; let the drum speak loud ⌊vāvad-⌋ [and] clear; let our horse-winged heroes fly together; let our chariot-men, O Indra, conquer.
All the other texts have, for a, ā́ ’mū́r aja pratyā́vartaye ’mā́ḥ, and vāvaditi at end of b; in c, for patantu, cáranti (but MS. cárantu); while Ppp. reads patayanti. Amū́ṁ before jaya doubtless means amū́n, and is so translated above; but the pada-text understands it as amū́m, and the comm. supplies çatrusenām. The Anukr. contracts the first pāda into 9 syllables.
# Atharva-Veda Samhita/Book VI/Hymn 127

127. Against various diseases: with a wooden amulet.
[Bhṛgvan̄giras.—vānaspatyam uta yakṣmanāçanadevatyam. ānuṣṭubham: 3. 3-a. 6-p. jagatī.]
This hymn is not found in Pāipp. Kāuç. applies it (26. 33-39), with ii. 7, 25; vi. 85, 109; viii. 7, in a healing rite against various diseases (with this hymn specially the person treated is to be smeared by means of a splinter of palāça, ib. 34; and the head of one seized by Varuṇa is to be anointed, ib. 39); and it is reckoned (note to 26. 1) to the takmanāçana gaṇa.
Translated: Zimmer, p. 386 (with comment on the diseases); Griffith, i. 315; Bloomfield, 40, 530.—See also Grohmann, Ind. Stud. ix. 396 ff.
1. Of the vidradhá, of the red balā́sa, O forest-tree, of the visálpaka, O herb, do thou not leave even a bit (? piçitá).
Or lóhitasya may be a separate disease (so rendered by Zimmer: the comm. takes it as either "red" or "[a disease of] the blood"). The form visálpaka is given here on the strength of SPP's authorities (among which living repeaters of the text are included), and of the comm., which derives it from root sṛp (vividhaṁ sarpati), with substitution of l for r; no manuscript is to be trusted to distinguish lpa and lya, and, as the word is unknown save in this hymn and in ix. 8 and xix. 44, there was nothing to show which was the true reading. The comm. takes caturan̄gulapalāçavṛkṣa to be the tree addressed, and vidradha as vidaraṇaçīlo vraṇaviçeṣaḥ; also piçita as nidānabhūtaṁ duṣṭam māṅsam; and balāsa as kāsaçvāsādi. ⌊Our P.M.E.I.O.R.K. combine visálpakasyoṣadhe in saṁhitā in c; and this SPP. adopts in his text, and reports nothing to the contrary from his authorities.⌋
2. The two testicles that are thine, O balā́sa, laid away in thine armpit (? kákṣa)—I know the remedy for that, the cīpúdru, a looking-upon.
By a blundering confusion of c and ç in transcription, in our text and in the Index Verborum founded upon it, the form çīpúdru instead of cī- has been adopted for this verse. The comm. reads cīpadru, and calls it "a kind of tree having this name"; perhaps cīpúḍu is the true form. We should have expected rather úpa- or ápi- than ápaçritāu in b (= apakṛṣṭam āçritāu; and kakṣe = bāhumūle, comm.). ⌊"Testicles": perhaps swellings of the axillary "glands."⌋
3. The visálpaka that is of the limbs, that is of the ears, that is in the eyes—we eject the visálpaka, the vidradhá, the heart-disease; we impel away downward that unknown yákṣma.
# Atharva-Veda Samhita/Book VI/Hymn 125

125. To the war-chariot: for its success.
[Atharvan.—vānaspatyam. trāiṣṭubham: 2. jagatī.]
Found also in Pāipp. xv. (in the verse-order 2, 3, 1). This hymn and the next are six successive verses of RV. (vi. 47. 26-31), and also of VS. (xxix. 52-57), TS. (iv. 6. 6$^{5-7}$), and MS. (iii. 16. 3). In Kāuç. (15. 11) it ⌊and not xii. 3. 33⌋ is used in a battle-rite, with vii. 3, 110, and other passages, as the king mounts a new chariot (at Kāuç. 10. 24 and 13. 6 it is ix. 1. 1 that is intended ⌊so SPP's ed. of the comm. to iii. 16⌋, not vs. 2 of this hymn). In Vāit. (6. 8), vss. 3 and 1 are quoted in the agnyādheya, accompanying the sacrificial gift of a chariot; and the hymn (or vs. i), in the sattra (34. 15), as the king mounts a chariot.
Translated: by the RV. translators; and, as AV. hymn, by Ludwig again, p. 459; Griffith, i. 314.—See also Bergaigne-Henry, Manuel, p. 155.
1 . O forest-tree! stout-limbed verily mayest thou become, our companion, furtherer, rich in heroes; thou art fastened together with kine; be thou stout; let him who mounts thee conquer things conquerable.
There is no difference of reading among all the versions of this verse. GB. (i. 2. 21) quotes its pratīka ⌊and so does MGS. at i. 13. 5; cf. p. 155⌋; MB. (i. 7. 16) has the whole verse. "Kine," as often elsewhere, means the products of cattle, here the strips of cow-hide; and "-tree" the thing made of its wood ⌊cf. i. 2. 3, note⌋.
​2. Forth from heaven, from earth [is its] force brought up; forth from forest-trees [is its] power brought hither; to the force of the waters, brought forth hither by the kine, to Indra's thunderbolt, the chariot, do thou sacrifice with oblation.
Or all the nouns ("force" and "power" in a, b as well) are to be taken as accusatives with yaja 'sacrifice to.' Ppp. reads ābhṛtaṁ at end of a, and parisambhṛtaṁ in b. All the other versions have the better reading ā́vṛtam at end of c; and so has the comm., followed by three of SPP's mss.; and it is accordingly adopted in SPP's text. MS. reads ā́vṛtam also in b, and antárikṣāt instead of ója údbhṛtam in a. TS.VS. have diváḥ p- at the beginning. The comm. refers to TS. vi. i. 3$^4$ as authority for identifying the chariot with Indra's thunderbolt.
3. Indra's force, the Maruts' front (ánīka), Mitra's embryo, Varuṇa's navel—do thou, enjoying this oblation-giving of ours, O divine chariot, accept the oblations.
All the other versions have vájras for ójas in 'a, and Ppp. agrees with them. All, too (not Ppp.), combine sé ’mā́m at beginning of c, against the requirement of the meter. The GB. quotes (i. 2. 21) the pratīka of this verse in its form as given by our text. ⌊Ppp. has dharuṇasya for vár- in b.⌋
# Atharva-Veda Samhita/Book VI/Hymn 129

129. For good-fortune: with a çiṅçápā amulet.
[Atharvān̄giras.—bhagadevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. (in the verse-order 1, 3, 2). Used by Kāuç. (36. 12), with vi. 139 and vii. 38, in a rite relating to women, for good-fortune: one binds sāuvarcala on the head after the fashion of an herb (-amulet? Keç. and the comm. explain as the root or flower of the çan̄khapuṣpikā) and enters the village.
Translated: Griffith, i. 317.—The association of this hymn with 139 seems to imply something more specific than "good-fortune," namely, luck in love for a man, as Keçava's yasya (not yasyās) sāubhāgyam ichati indicates.
1. Me with a portion (bhága) of çiṅçápā, together with Indra [as] ally, I make myself portioned; let the niggards run away.
The mss. blunder over the word çāṅçapéna. SPP. reports only çāṅçaphéna as variant (read by two of his); ours have that, and also çāṅsayéna and sāṅçayéna; our text reads wrongly ⌊cāṅçayéna correct to çāṅçapéna⌋. The comm. gives saṁçaphena, and etymologizes it accordingly as sam = çapha! Ppp. has sāṅçapena. The çiṅçapā is the Dalbergia sisu, a tree distinguished for height and beauty. The comm. understands bhaga throughout the hymn as the god Bhaga. ⌊The refrain recurs at xiv. 2. 11.⌋ The Anukr. overlooks the lack of a syllable in c.
2. With what portion thou didst overcome the trees, together with splendor, therewith make me portioned; let the niggards run away.
Ppp. reads quite differently: athā vṛkṣāṅ adyabhavat sākam indreṇa medinā: evā mā etc.
3. The portion that is blind, that is reverted (pinaḥsará), set in the trees—therewith make me portioned; let the niggards run away.
Extremely obscure. There must be some special connection, unclear to us, between bhaga and çiṅçapā. The comm. understands the god Bhaga, and explains the epithet 'blind' in this verse by referring to Nirukta xii. 14, and 'reverted' as relating to his consequent inability to go forward; he reads āhatas in b for āhitas, and pictures the blind Bhaga as running against the trees along his way! The sense is, perhaps, the fortune or beauty that lies invisible and withdrawn in the trees. Ppp. ends b with vṛkṣe sārpitaḥ, and has, for c, bhage nī rāme ‘stu çāṅçapo.
# Atharva-Veda Samhita/Book VI/Hymn 121

121. For release from evil.
[Kāuçika.—[caturṛcam.] mantroktadevatyam. 1, 2. triṣṭubh; 3, 4. anuṣṭubh.]
Found also in Pāipp. xvi. ⌊For vss. 3, 4, cf. v. Schroeder, Zwei Hss., p. 15, Tübinger Kaṭka-hss., p. 75.⌋ Used by Kāuç. (52. 3) with vi. 63 and 84, in a rite for release from various bonds; ⌊and with the whole anuvāka—see under h. 114⌋.
Translated: Ludwig, p. 442; Zimmer, p. 182 (3 vss.); Griffith, i. 311.
1. An untier, do thou untie off us the fetters that are highest, lowest, that are Varuṇa's; remove (nis-sū) from us evil-dreaming [and] difficulty; then may we go to the world of the well-done.
Viṣā́ṇā (p. vi॰sā́nā) is doubtless 'antler' here, as at iii. 7. 1, 2 ⌊which see⌋ (though neither Kāuç. nor the schol. nor our comm. make mention of such an article as used here); but it was necessary to render it etymologically, to bring out the word-play between it and ví ṣya; the comm. treats it as a participle (= vimuñcatī), disregarding, as usual, the accent (really vi-sā́ + ana ⌊Skt. Gram. §1150 e⌋). The second pāda is the same with vii. 83. 4 b. The proper readings in c are (see note to Prāt. ii. 86) duṣṣvāpnyam and níṣṣva, which the mss. almost without exception* abbreviate to duṣvap- and níṣva, just as they abbreviate dattvā to datvā, or, in vs. 2 a, rájjvām to rájvām (see my Skt. Gr. §232). SPP. here gives in his saṁhitā-text ní ṣva, with all his authorities; our text has níh ṣva, with only one of ours (O.): doubtless the true metrical form is níṣ ṣuvā ’smát. ⌊Cf. Roth, ZDMG. xlviii. 119, note.⌋ Ppp. lacks our second half-verse, having instead 2 a, b. *⌊That is, if we take the occurrences of the words as a whole in AV.⌋
​2. If (yát) thou art bound in wood, and if in a rope; if thou art bound in the earth, and if by a spell (vā́c)—may this householder's-fire lead us up from that to the world of the well-done.
The second half-verse here is the same with 120. 1 c, d, and seems unconnected with the first half. Ppp. reads, in a, dāruṇā and rajvā, and omits the second half-verse, thus reducing the hymn to three verses, the norm of the book.
3. Arisen are the two blessed stars named the Unfasteners; let them bestow here of immortality (amṛ́ta); let the releaser of the bound advance.
The first half-verse is the same with ii. 8. 1 a, b; compare also iii. 7. 4 a, b. The verse corresponds to TA. ii. 6. 1$^3$, which has, for a, amī́ ⌊AV. iii. 7. 4, amū́⌋yé subháge diví, and, in d, etád for prāí ’tu.
4. Go thou apart; make room; mayest thou free the bound one from the bond; like a young fallen out of the womb, do thou dwell along all roads.
A corresponding verse is found in TA. (ii. 6. 1$^4$), which has, for a, ví jihīrṣva lokā́n kṛdhi,* and, at the end, ánu ṣva (also pathás after sárvān). Ppp. reads at the end anu gacha, and this is what the comm. gives as paraphrase of ánu kṣiya. The Anukr. seems to authorize the contraction yonye ’va in c. *⌊In c, yónes for yónyās.⌋
# Atharva-Veda Samhita/Book VI/Hymn 124

124. Against evil influence of a sky-drop.
[Atharvan (nirṛtyapasaraṇakāmaḥ).—mantroktadevatyam uta divyāpyam. trāiṣṭubham.]
This hymn, like the preceding, is not found in Pāipp. It is employed by Kāuç. (46. 41) in an expiatory rite for the portent of drops of rain from a clear sky. In Vāit. (12. 7) it is used in the agniṣṭoma when one has spoken in sleep; and vs. 3 separately (11. 9), in the same ceremony, when the man who is being consecrated is anointed. ⌊For the whole anuvāka, see under h. 114.⌋
Translated: Ludwig, p. 498; Griffith, i. 314.
1. From the sky now, from the great atmosphere, a drop of water hath fallen upon me with essence (rása); with Indra's power, with milk, ​O Agni, [may] I [be joined], with the meters, with offerings, with the deed of the well-doing.
The verse is found also in HGS. i. 16.6, with sundry variants: mā for mām in a; apatac chivāya at end of b; in c, d, manasā ’ham ā ’gām brahmaṇā guptaḥ sukṛtā kṛtena; these are in some respects improvements, especially in relieving the embarassing lack of a verb in our second half-verse. The comm. paraphrases antarikṣāt by ākāçān nirmeghāt, and supplies saṁgaccheya (as in the translation). It is a little strange that the fall of water out of the air upon one is so uncanny and must be atoned for (ākāçodakaplāvanadoṣaçānti).
2. If from a tree it hath fallen upon [me], that is fruit; if from the atmosphere, that is merely Vāyu; on whatever part of my body, and what part of my garment, it hath touched, let the waters thrust perdition away.
This verse also is found with the preceding in HGS.; which in a reads vṛkṣāgrād abhyapatat and omits tat; and in b reads yad vā for yadi and tat for sa; for c, it has yatrā vṛkṣas tanuvāi yatra vāsaḥ, and in d bādhantām instead of nudantu. The comm. paraphrases the end of b thus: vāyvātmaka eva nā ’smākam doṣāya. The third pāda is really jagatī.
3. A fragrant ointment, a success is that; gold, splendor, just purifying is that. All purifiers [are] stretched out from us; let not perdition pass that, nor the niggard.
That is, the uncanny drop is all these fine things. The comm. renders pútrimam in b by çuddhikaram; and adhi in c by "above." The second pāda is redundant by a syllable.
With this ends the twelfth anuvāka, of 11 hymns and 38 verses; the old Anukr. says aṣṭariṅço dvādaçaḥ.
# Bacon v. Walker

* related portals: Supreme Court of the United States.
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United States Supreme Court
204 U.S. 311
Bacon v. Walker
Argued: January 10, 1907. --- Decided: February 4, 1907
Messrs. S. M. Stockslager, W. E. Borah, Frank T. Wyman, and John C. Rice for plaintiff in error.
[Argument of Counsel from page 312 intentionally omitted]
No counsel for defendants in error.
Mr. Justice McKenna delivered the opinion of the court:

## Notes

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