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# As You Like It (Lamb)

A retelling of Shakespeare's play As You Like It.
* "As You Like It," in Tales from Shakspeare, by Charles and Mary Lamb (1831)
* "As You Like It," Tales from Shakespeare (1908), by Charles and Mary Lamb, illustrated by Arthur Rackham
# As You Like It (Shakespeare)

* related portals: Elizabethan drama.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.
A pastoral comedy by William Shakespeare. The play was likely written in 1599, and was first published in the First Folio in 1623.
* As you Like it, from a facsimile copy of the First Folio (1623) (transcription project)
* As You Like It, from The Plays of William Shakespeare, in eight volumes, vol. II, with notes by Samuel Johnson (1765) IA
* As You Like It, edited by J. C. Smith in The Warwick Shakespeare (1894) Google Books
* As You Like It, in The Complete Works of William Shakespeare, Vol. III, Oxford edition (1910) IA
* As You Like It, edited by J. W. Holme, The Works of Shakespeare, The Arden Shakespeare, 1st ser. (1914) (HathiTrust) IA
* As You Like It, edited by Jack R. Crawford, The Yale Shakespeare (1919)
* As You Like It, The Works of William Shakespeare, The New Shakespeare (1926) (HathiTrust)

### See also

* "Under the Greenwood Tree" (from Act II, scene 5)
* "Blow, blow, thou winter wind" (from Act II, scene 7)
* "What Shall He Have That Killed the Deer" (from Act IV, scene 2)
* "It Was a Lover and His Lass" (from Act V, scene 3)
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.
Public domainPublic domainfalsefalse
# As a Man Thinketh

one or more chapters are available in a spoken word format.
Layout 2
As A Man Thinketh
BY JAMES ALLEN
As a Man Thinketh
BY JAMES ALLEN
AUTHOR OF “From Passion to Peace”
AUTHORIZED EDITION
NEW YORK THOMAS Y. CROWELL COMPANY
PRINTED IN UNITED STATES OF AMERICA
This little volume (the result of meditation and experience) is not intended as an exhaustive treatise on the much-written-upon subject of the power of thought. It is suggestive rather than explanatory, its object being to stimulate men and women to the discovery and perception of the truth that—
“They themselves are makers of themselves”
by virtue of the thoughts which they choose and encourage; that mind is the master-weaver, both of the inner garment of character and the outer garment of circumstance, and that, as they may have hitherto woven in ignorance and pain they may now weave in enlightenment and happiness.
James Allen
    Broad Park Avenue,
    Ilfracombe,
    England.
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
# Atharva-Veda Samhita/Book VII/Hymn 31 (32)

31 (32). To Indra: for aid.
[Bhṛgvan̄giras.—āindram. bkuriktriṣṭubh.]
Like the preceding, not found in Pāipp. Used by Kāuç. (48. 37), with hymns 34 and 108, and with vii. 59 ⌊or vi. 37. 3 (but see note to vii. 59)⌋, in a witchcraft ceremony against enemies, while laying on the fire fuel from a tree struck by lightning.
Translated: Henry, 12, 66; Griffith, i. 342.
1. O Indra, with abundant best possible aids, O generous hero, quicken us today; whoever hates us, may he fall downward; and whom we hate, him let breath quit.
The verse is RV. iii. 53. 21, which has for sole variant yācchreṣṭhā́bhis ⌊which the meter alone would suggest as an emendation⌋ (p. yāt॰çre-) in b. The combination sás padīṣṭa is prescribed by Prāt. ii. 58. The comm. treats yāvat and çreṣṭhābhis as independent words.
# Atharva-Veda Samhita/Book VII/Hymn 32 (33)

32 (33). Homage to Soma (?).
[Brahman.—āyuṣyam. ānuṣṭubham.]
Found also (except d) in Pāipp. xx. It is, without variant, RV. ix. 67. 29 (which also lacks d). Used by Kāuç. twice (58. 3, 11) in rites for length of life (on account of the concluding pāda), with iii. 31, iv. 13, and other passages, in the ceremony of initiation of a Vedic student. It is reckoned (54. 11, note) to the āyuṣya gaṇa.
Translated: by RV. translators; and Henry, 12, 66; Griffith, i. 342.
​1. Unto the dear, wonder-working, young, oblation-increasing one have we gone, bearing homage; long life-time let him make for me.
The verse is in RV. addressed to Soma. The comm. understands it here of Agni. He explains pánipnatam as çabdāyamānaṁ stūyamānaṁ vā.
# Atharva-Veda Samhita/Book VII/Hymn 33 (34)

33 (34) For blessings: to various gods.
[Brahman.—mantroktadevatyavi . pathyāpan̄kti.]
Found, without variant, in Pāipp. vi.; also in a number of other texts: see below. The verse has various uses in Kāuç.: next after hymn 15, in a rite for prosperity (24. 8), with offering a dish of mixed grain; in the ceremony of reception of a Vedic student, twice (57. 22, 25), in the ⌊agnikārya⌋, with sprinkling thrice repeated; and (note to 53. 4) the schol. add it in other rites, the godāna etc. In Vāit. (29. 21), the brahman-priest makes the sacrificer repeat it on being anointed, in the agnicayana ceremony.
Translated: Henry, 13, 66; Griffith, i. 342.
1. Let the Maruts pour me together, together Pūshan, together Brihaspati, together let Agni here pour me with both progeny and wealth; long life-time let him make for me.
'Pour together' (sam-sic), i.e. mingle, combine, unite; the expression probably chosen as accompanying an action of mixing things together by pouring. In their corresponding verses, TA. (ii. 18$^4$), JB. (i. 362), ĀpÇS.(xiv. 18. l), and PGS. (iii. 12. 10) have índras instead of pūṣā́ in b; ĀpÇS. has vas instead of mā in a and c; in d, TA.JB.ĀpÇS. have ā́yuṣā for prajáyā, and TA.JB. bálena for dhánena; e is wanting in PGS.; ĀpÇS. has sarvam and dadhātu, TA. ā́yuṣmantaṁ karota mā. The variants of K. (xxxv. 2) are not accessible.
# Atharva-Veda Samhita/Book VII/Hymn 37 (38)

37 (38). The wife to the husband.
[Atharvan.—lin̄goktadevatyam. ānuṣṭubham.]
Wanting in Pāipp., but perhaps by reason of the lacuna noted under the preceding verse. Employed by Kāuç. (79. 7) in the same ceremony as the preceding hymn, with the direction ity abhichādayati, which may well enough mean, as plainly required by the sense of the verse, 'she envelops him,' but is explained by the schol. as 'one envelops the two spouses.'
Translated: Weber, Ind. Stud. v. 248; Grill, 55, 179; Henry, 14, 67; Griffith, i. 343; Bloomfield, 96, 546.
1. I bridle (abhi-dhā) thee with my Manu-born garment, that thou mayest be wholly mine, mayest not make mention of other women.
The comm. explains manu- alternatively by mantreṇa, and takes kīrtayās as = uccares; and he supplies nāmadheyam as the latter's direct object, governing anyāsām. "Manu-born" is a strange epithet for a garment; perhaps the woman's embrace is intended, or her hair—if this be not too poetic. The second half-verse is nearly identical with 38. 4 c, d.
# Atharva-Veda Samhita/Book VII/Hymn 39 (40)

39 (40). In praise of Sarasvant (?).
[Praskaṇva.—mantroktadevatyam. trāiṣṭubham.]
Found also in Pāipp. xx. Kāuç. (24. 9) employs it in a rite for prosperity, with offering to Indra of the omentum of a best bull; the verse is reckoned (note to 19. 1) to the puṣṭika mantras.
Translated: Henry, 14, 69; Griffith, i. 344.
1. [Him], the heavenly eagle, milky, great, embryo of the waters, bull of the herbs, gratifying with rain from close by (?), in our cow-stall standing in wealth may [one] establish.
The first three pādas are, with variants, RV. i. 164. 52 a, b, c (also TS. iii. 1. 11$^3$). Our very senseless payasám in a is RV. vāyasám (TS. vay-); our vṛṣabhám (so TS.) in b is RV. darçatám; and RV. (not TS.) has vṛṣṭíbhis in c. Then, for d, RV. has sárasvantam ávase johavīmi (TS. nearly the same), which makes the whole verse one consistent construction; our d fits very badly. Ppp. reads samudram for suparṇam in a, and has, for c, d, abhīptaṁ rayyā tapanti sarasvantaṁ rahiṣṭhyā (i.e. rayiṣṭhām) sādaye ’ha. The comm. understands Sarasvant to be intended throughout the verse, and supplies indras as subject for the concluding verb; abhīpatas he explains variously: sarvataḥ saṁgatā āpo ‘smin or abhipatanaçīlān vṛṣṭikāmān sarvaprāṇinaḥ. Henry renders "those who invoke him."
# Atharva-Veda Samhita/Book VII/Hymn 34 (35)

34 (35). To Agni: against enemies.
[Atharvan.—jātavedasam. jāgatam.]
Found also in Pāipp. xx. (but only the first half-verse). Used by Kāuç. (36. 33), in a rite concerning women, to prevent generation of a male child; also (48. 37), with hymn 31 etc., against enemies: see under 31. Vāit. (29. 6) applies the verse, with the next, 35. 1, in the agnicayana, while the bricks called asapatna are laid on the fifth course of the fire-altar.
Translated: Henry, 13, 66; Griffith, i. 343.
1. O Agni, thrust forth my rivals that are born; thrust back, O Jātavedas, those unborn; put underfoot those that want to fight [me]; may we be guiltless for thee unto Aditi.
The first half-verse (with a totally different second half) occurs also in VS. (xv. 1), TS. (iv. 3. 12$^1$), TA. (ii. 5. 2), and MS. (ii. 8. 7). ⌊Cf. Kaṭha-hss., p. 73.⌋ They all read nas instead of me in a; and VS. has ṇuda (not ṇudā) before it, and nuda jātavedaḥ at end of b. The comm. (backed up by two or three of SPP's authorities) understands té instead of te in d, and SPP. (unwisely) adopts that reading in his text. The meter is too irregular to be properly called simple jagatī. ⌊The excision from d of vayám and the worse than superfluous te would make all regular, 11 + 11: 12 + 11.⌋ ⌊Ppp. in a exchanges the place of jātān and sapatnān and omits me; has çṛṇīhi for nudasva in b; and omits c, d.⌋
# Atharva-Veda Samhita/Book VII/Hymn 35 (36)

35 (36). Against a rival (woman).
[Atharvan.—tṛcam. jātavedasam. ānuṣṭubham: 1, 3. triṣṭubh.]
The first two verses are found also in Pāipp. xx., but not together. Kāuç. employs the hymn in the same rule (36. 33) as hymn 34, to prevent an enemy's wife from bearing children; only vss. 2 and 3 are suited to such use. For the use of vs. 1 by Vāit. (29. 6), see under the preceding hymn.
Translated: Ludwig, p. 477 (vss. 2, 3); Henry, 13, 67; Griffith, 1. 343, and 475; Bloomfield, 98, 545.
1. Overpower away with power [our] other rivals; thrust back, O Jātavedas, those unborn; fill this royalty unto good fortune; let all the gods revel after him.
Of this verse also the first half, with a wholly different second half, is found in VS. (xv. 2), TS. (iv. 3. 12$^1$), and MS. (ii. 8. 7); all read, for a, sáhasā jātā́n prá ṇudā naḥ sapátnān. Our second half, especially the last pāda, is rather wanting in connection with what precedes; Ppp. improves d by reading anu tvā devās sarve juṣantām. The comm. explains rāṣṭram by asmadīyaṁ janapadam, and enam by çatruhananakarmaṇaḥ prayoktāram.
2. These hundred veins that are thine, and the thousand tubes—of them all of thine I have covered the opening with a stone.
Ppp. reads sākam for aham in c. The comm. regards the verse as addressed to a vidveṣiṇī strī. To him the hirās are the minute, and the dhamanīs the large vessels.
3. The upper part of thy womb I make the lower; let there not be progeny to thee, nor birth; I make thee barren (asū́), without progeny; I make a stone thy cover.
The mss. are divided between sū́tuḥ and sū́nuḥ at end of b (our Bp.D. read sū́nuḥ), and SPP. adopts sū́nuḥ (following half his authorities and the comm.), but wrongly, as the accent plainly shows.* The comm. reads açvām at beginning of c, and supports it by a ridiculous explanation: it stands for açvatarīm 'a she-mule,' and she-mules are not fruitful! ⌊In the Berlin ed., the ṛ of kṛṇomi in c is wanting.⌋ *⌊Cf. the note to i. 11. 1.⌋
The discordance between vs. 1 and vss. 2 and 3 is so complete that it is difficult to believe them all to form one hymn together; and vs. 1 evidently belongs with hymn 34; vss. 2 and 3, moreover, are probably combined on account of their resemblance in the closing pādas. But there is no disagreement among the authorities with regard to the division.
# Atharva-Veda Samhita/Book VII/Hymn 36 (37)

36 (37). Husband and wife to one another.
[Atharvan.—mantroktāhṣidevatyam. ānuṣṭubham.]
Of this verse are found in Pāipp. only the first words, a lacuna following. Kāuç. (79. 2) prescribes its use in the marriage ceremonies of the fourth day, as the two spouses anoint one another's eyes.
Translated: Weber, Ind. Stud. v. 248; Grill, 55, 179; Henry, 13, 67; Griffith, i. 343; Bloomfield, 96, 546.—Cf. also Bergaigne, JA. 8. iii. 200, note (1884).
​1. The eyes of us two [be] of honey-aspect; our face [be] ointment; put (kṛ) thou me within thy heart; may our mind verily be together.
The comm. begins with aksāu, and Ppp. also reads the same. The pada-text divides sahā́ ’sati into sahā́: ásati, which is plainly wrong (should be asati).
# Atharva-Veda Samhita/Book VII/Hymn 30 (31)

30 (31). For successful anointing.
[Bhṛgvan̈giras.—dyāvāpṛthivīyam uta pratipādoktadevatākam. bārkatam.]
Not found in Pāipp. Used by Kāuç. (54. 6) in the godāna ceremony, to accompany the anointing of the youth's eyes. Vāit. (10. 5) makes it accompany, in the paçubandha, the anointing of the sacrificial post.
Translated: Henry, 12, 65; Griffith, i. 342.
1. Well anointed for me have heaven-and-earth, well anointed hath Mitra here made [it]; well anointed for me may Brahmaṇaspati, well anointed may Savitar make [it].
The comm. supplies akṣiyugaṁ yūpaṁ vā for svāktam to agree with. The meter is plainly anuṣṭubh.
# Atharva-Veda Samhita/Book VII/Hymn 12 (13)

12 (13). For success in the assembly.
[Çāunaka.—caturṛcam. sabhyam: 1. ⌊dvidevatyā⌋ uta pitryā*; 3. āindrī; 4. mantroktadevatyā. anuṣṭubham: 1. bhurik triṣṭubh.]
The first two verses are found in Pāipp. xx. Kāuç. (38. 27) uses it, with v. 3 and other hymns, in a ceremony for gaining the victory in debate, or in the deliberations of an assembly (the comm. describes it repeatedly as "of five verses," apparently including in its uses 13. 1). *⌊The London ms. reads dvidevatyāuta pitryā; the Berlin ms., -tyāutatpitryā.⌋
Translated: Muir, v. 439; vss. 1, 3, 4, Ludwig, p. 253; vss. 2-4, Zimmer, p. 173; Grill, 70, 178; Henry, 5, 55; Griffith, i. 333; Bloomlield, 138, 543.—Cf. Hillebrandt, Veda-chrestomathie, p. 44.
1. Let both assembly (sabhā́) and gathering (sámiti), the two daughters of Prajāpati, accordant, favor me; with whom I shall come together, may he desire to aid (? upa-çikṣ) me; may I speak what is pleasant among those who have come together, O Fathers.
2. We know thy name, O assembly; verily sport (naríṣṭā) by name art thou; whoever are thine assembly-sitters, let them be of like speech with me.
Ppp. reads very differently: veda vāi sabhe te nāma subhadrā ’si sarasvati: atho ye te sabhāsadaḥ suvācasaḥ. Our Bp. also reads súvācasas. The comm. takes nariṣṭā as na-riṣṭā 'not injured.' The Anukr. ignores the deficiency of a, as the redundancy of 3 a.
3. Of these that sit together I take to myself the splendor, the discernment (vijñā́na); of this whole gathering (saṁsád) make me, O Indra, possessor of the fortune (bhagín).
4. Your mind that is gone away, that is bound either here or here—that of you we cause to turn hither; in me let your mind rest.
This verse does not appear to have anything to do with the rest of the hymn.
# Atharva-Veda Samhita/Book VII/Hymn 14 (15)

14 (15). Prayer and praise to Savitar.
[Atharvan.—caturṛcam. sāvitram. ānuṣṭubham: 3. triṣṭubh; 4. jagatī.]
The third and fourth verses are found in Pāipp. xx. The first and second form together one long verse in SV. (i. 464), VS. (iv. 25), MS. (i. 2. 5), and AÇS. (iv. 6. 3), and two, as in our text, in ÇÇS. (v. 9. 11). In Kāuç. (24. 3) the hymn appears only in a general rite for prosperity; in accordance with which, it is included (note to 19. 1) among the puṣṭika mantras. Vāit. (13. 7) uses it in a more specific office, to accompany the winnowing of the soma, in the agniṣṭoma ceremony.
Translated: Henry, 6, 56; Griffith, i. 334.
1. Unto this god Savitar, of poets' skill (-krátu), of true impulse, treasure-bestowing, unto the dear one, I, in the two oṇí's, sing (arc) [my] prayer.
VS.ÇÇS.ACS. add at the end kavím, and MS. has satyásavasam (for -savam). Two or three of the mss. (including our O.) read satyásavām, as if agreeing with matím. The comm. explains oṇyòs as 'heaven and earth, the two favorers (avitṛ) of everything,' and makes matí at the end masc, = sarvāir mantavyam. The construction of the verse is intricate and doubtful. The metrical definition by the Anukr. of the first two verses as anuṣṭubh is bad; they are really four jagatī pādas, to each of which are added four syllables that encumber the sense. ⌊From a critical point of view, these additions seem to me comparable with those in ii. 5; see introduction to ii. 5.⌋
2. He whose lofty light (amáti), gleam, shone brightly in his impelling—he, gold-handed, of good insight, fashioned the heaven with beauty.
The translation assumes at the end the emended reading kṛpā́, which is that of all the other texts and of the comm., and is also given by one or two of the AV. mss. (including our O.*); SPP. adopts kṛpā́t. ÇÇS.AÇS. curiously read at the end kṛpā svas tṛpā svar iti vā, taking as it were a variant into the text. All the pada-mss. have ūrdhvā́ḥ at the beginning, instead of -vā́, as the sense demands; SPP. emends to -vā́ in his pada-text. The comm. paraphrases amatis by amanaçīlā vyāpanaçīlā. *⌊Mistake for P.M.?—Note to Prāt. i. 65 may be compared.⌋
3. For thou didst impel, O god, for the first father—height for him, width for him; then unto us, O Savitar (impeller), do thou day by day impel desirable things, abundance of cattle.
The verse is found also in TB. (ii. 7. 15$^1$), AÇS. (iv. 10. 1), and ÇÇS. (v. 14. 8); all read, in c, d, savitaḥ sarvátātā divé-diva ā́; and in a TB. has prasavā́ya instead of prathamā́ya. With d compare also RV. iii. 56. 6 (quoted here by the comm.). Ppp. shows no variants.
4. May the household god, the desirable Savitar, assign to the Fathers treasure, dexterity, life-times; may he drink the soma; may [it] exhilarate him at the sacrifice; any wanderer walks (kram) in his ordinance.
# Atharva-Veda Samhita/Book VII/Hymn 15 (16)

15 (16). Prayer to Savitar.
[Bhṛgu.—sāvitram. trāiṣṭubham.]
Found also in Pāipp. xx.; and in VS. (xvii. 74), TS. (iv. 6. 5$^4$), MS. (ii. 10. 6), and CB. (ix. 2. 3. 38). This hymn, like the preceding, is used by Kāuç. (24. 7) in a general rite for prosperity, with the binding on of a heifer-rope as amulet. In Vāit. (29. 18), it accompanies the laying on of fuel in the agnicayana ceremony.
Translated: Henry, 6, 58; Griffith, i. 335.
1. This favor, O Savitar, of true impulse, very wondrous, having all choice things, do I choose for myself; which of him, full-fed, thousand-streamed, Kaṇva the bull (mahiṣā) milked for Bhaga.
Or (at the end) 'for a portion,' as the comm. understands it (bhāgyāya). The reading (alike in all) of the other texts is very different: for a, tā́ṁ savitúr váreṇyasya citrā́m; in b, viçvájanyām at end; in d (for mah- etc.) páyasā mahī́ṁ gā́m. This gives a decidedly more intelligible meaning. Ppp. is still different: in a, satyasavasya citrām; for b, vayaṁ devasya prasave manāmahe; and, in c, prapīnāṁ.
# Atharva-Veda Samhita/Book VII/Hymn 16 (17)

16 (17). Prayer to Savitar (or Brihaspati).
[Bhṛgu.—sāvitram. trāiṣṭubham.]
Not found in Pāipp., but occurs as VS. xxvii. 8, and in TS. (iv. i. 7$^3$) and MS. (ii. 12. 5). Used by Kāuç. (59. 18) in a kāmya rite with hymn 2 etc.: see hymn 2; but to it alone seems to belong (so also comm.) the added direction "wakens a Vedic student ⌊found asleep after sunrise (abhyudita)⌋"; since in Vāit. (5. 9), in the agnyādheya ceremony, one awakens with it priests who may have fallen asleep. Both applications seem to imply (as Henry suggests) the reading bodhaya in a.
Translated: Henry, 7, 58; Griffith, i. 335.
1. O Brihaspati, Savitar, increase thou him; enlighten him unto great good-fortune; however sharpened, sharpen him further; let all the gods revel after him.
The other texts make b and c exchange places; in a, they read savitar without accent (as does also the comm.; it suits better with the singular verbs that follow), and bodháya for vardháya; in (our) b, they give vardháya for jyotáya (the comm. dyotaya); in (our) c, VS.TS. read saṁtarā́m; in d, MS. inserts ca after víçve.
# Atharva-Veda Samhita/Book VII/Hymn 13 (14)

13 (14). Against one's foes.
[Atharvan (dviṣo varcohartukāmaḥ).—dvyṛcam. sāuryam. ānuṣṭubham.]
Verse 1 found also in Pāipp. xix.* In Kāuç. (48. 35, 36) the hymn is used in a rite of sorcery, against enemies; with the second verse the user goes and looks at them. The mention of the pratīka in the edition of Kāuç. as contained in 58. 11 appears to be an error. On the other hand, the comm. regards this hymn as intended in Kāuç. 39. 26 (not x. 1. 32, as in the edition), in a rite against sorcery. The comm. further quotes the pratīka from the Nakṣatra ⌊error for Çānti, Bl.⌋ Kalpa 15, in a rite against nirṛti. *⌊If I understand Roth's note, Ppp. has vs. 1 without variant, and for vs. 2 what is reported below.⌋
Translated: Ludwig, p. 241; Grill, 23, 179; Henry, 5, 56; Griffith, i. 334; Bloomfield, 93, 544.
1. As the sun rising takes to itself the brilliancies (téjas) of the asterisms, so of both women and men that hate me I take to myself the splendor.
2. Ye, as many of my rivals as look upon me coming—as the rising sun that of sleepers, do I take to myself the splendor of them that hate me.
⌊Ppp. reads varcāṅsi yavater iva: evā sapatnānām ahaṁ varca indriyam ā dadhe.⌋ Pratipaçyatha, literally 'that meet me with your looks' as I come. The comm. reads -paçyata. The Anukr. appears to allow the contraction sūrye ’va in c.
The first anuvāka ends with this hymn; it contains 13 (14) hymns and 28 verses; the quoted Anukr. says aṣṭāv ādye; and another quotation, given in many mss. (Bp.P.M.W.D.T.), says prathame trayodaça sūktāḥ, thus approving the division made in our edition.