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# Ascent of Mount Carmel/Book 3/Chapter I

CHAPTER I
The first faculty of the soul, which is the understanding, has now been instructed, through all its apprehensions, in the first theological virtue, which is faith, to the end that, according to this faculty, the soul may be united with God by means of the purity of faith. It now remains to do likewise with respect to the other two faculties of the soul, which are memory and will, and to purify them likewise with respect to their apprehensions, to the end that, according to these two faculties also, the soul may come to union with God in perfect hope and charity. This will briefly be effected in this third book. We have now concluded our treatment of the understanding, which is the receptacle of all other objects according to its mode of operation; and in treating of this we have gone a great part of the whole way. It is therefore unnecessary for us to write at equal length with respect to these faculties; for it is not possible that, if the spiritual man instructs his understanding in faith according to the doctrine which has been given him, he should not, in so doing, instruct the other two faculties in the other two virtues likewise; for the operations of each faculty depend upon the others.
2. But since, in order to follow our manner of procedure, and in order, too, that we may be the better understood, we must necessarily speak of the proper and determinate matter, we shall here be obliged to set down the apprehensions proper to each faculty, and first, those of the memory, making here such distinction between them as suffices for our purpose. This we shall be able to deduce from the distinction between their objects, which are three: natural, imaginary and spiritual; according to which there are likewise three kinds of knowledge which come from the memory, namely: natural and supernatural, imaginary and spiritual.
3. All these, by the Divine favour, we shall treat here in due course, beginning with natural knowledge, which pertains to the most exterior objects. And we shall then treat of the affections of the will, wherewith we shall conclude this third book of the active spiritual night.

## Footnotes

* ↑ It will be seen from what follows that in practice the Saint preserves the strictly tripartite division given in the text above, supernatural knowledge being found in each of the sections.
# Ascent of Mount Carmel/Book 3

BOOK THE THIRD
Which treats of the purgation of the active night of the memory and will. Gives instruction how the soul is to behave with respect to the apprehensions of these two faculties, that it may come to union with God, according to the two faculties aforementioned, in perfect hope and charity.

## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
# Ascent of Mount Carmel/Book 3/Chapter IV

CHAPTER IV
Which treats of the second kind of evil that may come to the soul from the devil by way of the natural apprehensions of the memory.
The second positive evil that may come to the soul by means of the knowledge of the memory proceeds from the devil, who by this means obtains great influence over it. For he can continually bring it new forms, kinds of knowledge and reflections, by means whereof he can taint the soul with pride, avarice, wrath, envy, etc., and cause it unjust hatred, or vain love, and deceive it in many ways. And besides this, he is wont to leave impressions, and to implant them in the fancy, in such wise that those that are false appear true, and those that are true, false, And finally all the worst deceptions which are caused by the devil, and the evils that he brings to the soul, enter by way of knowledge and reflections of the memory, Thus if the memory enter into darkness with respect to them all, and be annihilated in its oblivion to them, it shuts the door altogether upon this evil which proceeds from the devil, and frees itself from all these things, which is a great blessing. For the devil has no power over the soul unless it be through the operations of its faculties, principally by means of knowledge, whereupon depend almost all the other operations of the other faculties. Wherefore, if the memory be annihilated with respect to them, the devil can do naught; for he finds no foothold, and without a foothold he is powerless.
2. I would that spiritual persons might clearly see how many kinds of harm are wrought by evil spirits in their souls by means of the memory, when they devote themselves frequently to making use of it, and how many kinds of sadness and affliction and vain and evil joys they have, both with respect to their thoughts about God, and also with respect to the things of the world; and how many impurities are left rooted in their spirits; and likewise how greatly they are distracted from the highest recollection, which consists in the fixing of the whole soul, according to its faculties, upon the one incomprehensible Good, and in withdrawing it from all things that can be apprehended, since these are not incomprehensible Good. This is a great good (although less good results from this emptiness than from the soul’s fixing itself upon God), simply because it is the cause whereby the soul frees itself from any griefs and afflictions and sorrows, over and above the imperfections and sins from which it is freed.

## Footnotes

* ↑ [Lit., ‘to leave things.’]
* ↑ [Lit., ‘he finds nothing to seize upon, and with nothing he can do nothing.’]
# Building Service Employees International Union Local 262 v. Gazzam

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, quotes, Wikidata item.
United States Supreme Court
339 U.S. 532
Building Service Employees International Union Local 262 v. Gazzam
Argued: Feb. 9, 1950. --- Decided: May 8, 1950
See 339 U.S. 991, 70 S.Ct. 1019.
Messrs. Daniel D. Carmell, Walter F. Dodd, Chicago, Ill., for petitioner.
Mr. Alfred J. Schweppe, Seattle, Wash., for respondent.
Mr. Justice MINTON 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
# Building Up Socialism

BUILDING UP SOCIALISM
By N. Bukharin
COMMUNIST PARTY OF GREAT BRITAIN 16 King Street, Covent Garden, London, W,C.2
page
BUILDING UP SOCIALISM
page
Other Works by N. Bukharin:
Lenin as a Marxist (C.P.G.B., 1s.)
The A.B.C. of Communism (C.P.G.B., 3s.)
Historical Materialism (Unwins, 12s.)
page
BUILDING UP SOCIALISM
By N. BUKHARIN
1926 COMMUNIST PARTY OF GREAT BRITAIN 16 KING STREET : COVENT GARDEN LONDON W C 2
page
The Lenin Library
| 1 | Lenin and Britain |
| 2 | Lenin as a Marxist |
| 3 | Lenin's State and Revolution |
| 4 | Lenin's Imperialism |
The following publications are uniform with this Library:
Russia's Path to Communism by Zinoviev
Bolshevism: Some Questions Answered by Stalin
Theory and Practice of Leninism by Stalin
page
CONTENTS :
| Chapter | Chapter | Page |
| I. | Old Problems Again | 1 |
| II. | The Maturity of Capitalism | 5 |
| III. | Must Capitalism be Rebuilt? | 11 |
| IV. | Capitalism in Russia | 19 |
| V. | The Degenerate Bolsheviks | 29 |
| VI. | Trotsky, Zinoviev and Co. | 34 |
| VII. | Can we Build up Socialism? | 49 |
| VIII. | International Revolution | 57 |
page
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Baumet v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Douglas
United States Supreme Court
344 U.S. 82
Baumet v. United States
Argued: Oct. 15, 1952. --- Decided: Nov 17, 1952
See 344 U.S. 916, 73 S.Ct. 332.
Mr. Louis A. D'Agosto, New York City, for petitioner.
Mr. Morton Liftin, Washington, D.C., for the United States.
Mr. Thomas Thacher, New York City, for respondent Peters.
Mr. Justice CLARK 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
# Baumet v. United States/Dissent Douglas

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Douglas
United States Supreme Court
344 U.S. 82
Baumet v. United States
Argued: Oct. 15, 1952. --- Decided: Nov 17, 1952
Mr. Justice DOUGLAS, dissenting in part.
I think William Baumet and Julie Peters should share the accrued policy proceeds pari passu. I believe that the natural father as well as the foster mother 'last bore' the parental relationship to the insured. No law, no dictionary, no form of words can change that biological fact. The natural father, as well as the natural mother, remains a parent no matter how estranged parent and child may become. A stranger may by conduct become a foster parent; but no conduct can transmute a natural parent into a stranger.

## 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
# Baumgartner v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
322 U.S. 665
Baumgartner v. United States
Argued: April 26, 1944. --- Decided: June 12, 1944
Mr. Harold Evans, of Philadelphia, Pa., for petitioner.
Mr. Charles Fahy, Sol. Gen., of Washington, D.C., for respondent.
Mr. Justice FRANKFURTER 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
# Baugham v. New York, Philadelphia, & Norfolk Railroad Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
241 U.S. 237
Baugham v. New York, Philadelphia, & Norfolk Railroad Company
Argued: April 27, 1916. --- Decided: May 22, 1916
Mr. Edward P. Buford for plaintiff in error.
Messrs. Thomas H. Willcox and Francis I. Gowen for defendant in error.
Mr. Justice McKenna 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
# Bauman v. Ross

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
167 U.S. 548
Bauman v. Ross
[Syllabus from pages 548-549 intentionally omitted]
A. S. Worthington, for Ross and others.
Nathaniel Wilson and Chapin Brown, for Bauman and others.
W. L. Coles, for Armes and others.
Mr. Justice GRAY 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 VI/Hymn 86

86. For supremacy.
[Atharvan (vṛṣakāmaḥ).—ekavṛṣadevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Employed by Kāuç. (59. 12), in a kāmya rite, by one who is vṛṣakāma (çrāiṣṭhyakāma, comm.); and the schol. (note to 140. 6) adds it to v. 3. 11 and vii. 86, 91 as used in the indramahotsava.
Translated: Ludwig, p. 241; Griffith, i. 292.
1. Chief (vṛ́ṣan) of Indra, chief of heaven, chief of earth is this man, chief of all existence; do thou be sole chief.
"Chief," lit'ly 'bull': foremost, as the bull is of the herd. Indrasya in a can hardly stand; rather āindrasya, or, we may conjecture, īdhrasya (cf. īdhriya, vīdhra).
2. The ocean is master of the streams; Agni is controler of the earth; the moon is master of the asterisms; do thou be sole chief.
Ppp. has, in c, sūryas instead of candramās; the latter makes a redundant pāda, unnoticed by the Anukr.
3. Universal ruler art thou of Asuras, summit of human beings; part-sharer of the gods art thou; do thou be sole chief.
The comm. understands 'part-sharer' to mean "having a share equal to that of all the other gods together," and applies it to Indra.
# Atharva-Veda Samhita/Book VI/Hymn 85

85. For relief from yákṣma.
[Atharvan (yakṣmanāçanakāmaḥ).—vānaspatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Used by Kāuç. (26. 33-37) in a healing rite, with vi. 109, 127 and others; in 37 with the direction mantroktam badhnāti; and reckoned (note to 26. 1) to the takmanāçana gaṇa. And the first half of vs. 2 is part of a verse given entire in 6. 17.
Translated: Griffith, i. 291; Bloomfield, 39, 505.
1. The varaṇá, this divine forest-tree, shall ward off (vāray-); the yákṣma that has entered into this man—that have the gods warded off.
The verse is repeated as x. 3. 5. An amulet made of varaṇá is used, as the comm. points out. ⌊Similar word-play at iv. 7. 1—see note.⌋ The deficiency of a syllable in a is not noticed by the Anukr.
2. With the word (vácas) of Indra, of Mitra, and of Varuṇa, with the voice (vā́c) of all the gods, do we ward off thy yákṣma.
3. As Vritra stopped (stambh) these waters [when] going in all directions, so, by means of Agni Vāiçvānara, do I ward off thy yákṣma.
For viçvádhā yatī́s, in b, the comm. reads viçvadhāyanīs. Ppp. combines, in a, vṛtrāi ’mā ’paḥ.
# Atharva-Veda Samhita/Book VI/Hymn 9

9. To win a woman's love.
[Jamadagni.—kāmātmadāivatam. ānuṣṭubham.]
Found also in Pāipp., but in ii. (not in xix., like the hymns that precede and follow). Used by Kāuç. (35. 21) with the preceding hymn, for the same purpose.
Translated: Weber, Ind. Stud. v. 264; Florenz, 258 or 10; Griffith, i. 249; Bloomfield, 101, 459.
1. Want (vāñch) thou the body of me, the feet; want the eyes; want the thighs; let the eyes, the hair of thee, lusting after me, dry up with love.
Ppp. puts tanvām (not -am) after pādāu in a, reads vāccha in b, begins c with akṣo, adds oṣṭhāu after keçās, and ends with āṣyatām. Read akṣyāù in c in our text (an accent-sign omitted over the āu). ⌊Delbrück, Vergleichende Syntax, i.386, joins mā́m with kā́mena: so Grégoire, KZ. xxxv. 83.⌋
​ 2. I make thee cling to my arm, cling to my heart; that thou mayest be in my power, mayest come unto my intent.
The second half-verse is the same with iii. 25. 5 c, d, and nearly so with i. 34. 2 c, d ⌊cf. vi. 42. 3, note⌋. Ppp. reads, for a, b, māi tvā dūṣaṇimṛgaṁ kṛṇomi hṛdayaspṛgam; and begins c with mame ’d apa kr-.
3. They whose navel is a licking, in [whose] heart is made conciliation—let the kine, mothers of ghee, conciliate her yonder to me.
The comm. reads amū́s in d, and so is able to understand yā́sām at the beginning as relating to "women" understood, and not a gā́vas; and he explains āréhaṇam by āsvādanīyam 'something to be enjoyed by tasting.' The obscure and difficult first pāda is perhaps corrupt.
# Atharva-Veda Samhita/Book VI/Hymn 91

91. For remedy from disease.
[Bhṛgvan̄giras.—mantroktayakṣmanāçanadevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Used by Kāuç. (28. 17-20) in a healing rite against all diseases (in 17 with v. 9; in 20 alone), with binding on of a barley amulet; also reckoned to the takmanāçana gaṇa (note to 26. 1).
Translated: Grill, 14, 168; Griffith, i. 295; Bloomfield, 40, 507.
1. This barley they plowed mightily with yokes of eight, with yokes of six; therewith I unwrap away the complaint (rápas) of thy body.
The last half-verse is defaced in Ppp.; it appears to end pratīcīna apahvayatā.
2. Downward blows the wind; downward burns the sun; downward the inviolable [cow] milks; downward be thy complaint.
This verse is RV. x. 60. 11; the latter rectifies the meter of a by introducing áva (‘va) before vāti ⌊or rather, by not being guilty of the haplography which spoils our AV. text: cf. note to iv. 5. 5⌋. The Anukr. ignores the deficiency of our text.
3. The waters verily are remedial; the waters are disease-expelling; the waters are remedial of everything; let them make remedy for thee.
The first three-pādas are the same with those of iii. 7. 5, above; and the whole verse corresponds with RV. x. 137. 6, which differs only by reading sárvasya for víçvasya in c. Ppp. has a wholly original second half-verse: āpaḥ samudrārthāyatīṣ parā vahantu te rapaḥ.
# Atharva-Veda Samhita/Book VI/Hymn 87

87. To establish some one in sovereignty.
[Atharvan.—dhrāuvyam. ānuṣṭubham.]
Found also in Pāipp. xix. ⌊This hymn and verses 1 and 2 of the next, form one continuous passage in the RV. (x. 173. 1-5): see Oldenberg, Die Hymnen des RV., i. 248-9; and cf. introduction to our iii. 12.⌋ It is further found in TB. (ii. 4. 2$^{8-9}$) and K. (xxxv. 7). This hymn and the one next following are used together by Kāuç.: in a kāmya rite (59. 13), by one desiring fixity (dhrāuvya or sthāirya); in a rite of expiation for earthquakes (98. 3), with xii. 1; and the comm. regards them (and not iii. 12. 1, 2) as intended by dhruvau at 136. 7 (and the same should doubtless be said of 43. 11), in the rite against the portent of broken sacred vessels; further, they appear in the indramahotsava (140.8), 87. 1 c being curiously specified in addition. In Vāit. (28. 16), this hymn alone (or vs. 1) appears in the agnicayana, at the raising of the ukhyāgni.
Translated: by the RV. translators, and Zimmer, p. 163; and, as AV. hymn, by Ludwig, p. 373; Griffith, i. 292.
1. I have taken thee; thou hast become within; stand thou fixed, not unsteady; let all the people (víças) want thee; let not the kingdom fall away from thee.
The RV. version has, in a, edhi for abhūs; and RV.TB. (also VS. xii. 11) have -cācalis at end of b; and so has TS. (iv. 2. 1$^4$), though it reads ⌊in d asmín for mā́ tvát and çraya for bhraçat⌋; while MS. (ii. 7. 8) agrees with our text in a, b, c, but gives for d asmé rāṣṭrā́ṇi dhāraya. The comm. explains antar abhūs by asmākam madhye ‘dhipatir abhavaḥ, which reminds us of madhyameṣṭhā and madhyamaçī ⌊see note to iv. 9. 4⌋. ⌊Our c is the c of iv. 8. 4 (see the note thereon), of which the TB. version has our d here as its d.⌋
​2. Be thou just here; be not moved away; like a mountain, not unsteady; O Indra, stand thou fixed just here; here do thou maintain royalty.
RV.TB. have again -cācalis at end of b, and TB. has vyathiṣṭhās for ápa cyoṣṭhās in a. The metrical contraction parvate ’va is not opposed by the Anukr. At beginning of c, RV.TB.Āp. have the better reading índra ive ’há (to be read índre ’ve ’há: whence, doubtless, the AV. version); and, as the comm. gives the same, SPP. has adopted it in his text, against all his authorities as well as ours. The AV. version (found also in Ppp.) is not to be rejected as impossible; the person is himself addressed in it as Indra: i.e., as chief. Ppp. has ni for u in d. ĀpÇS. (xiv. 27. 7) has the RV. version, except yajñam for rāṣṭram in d. In our text an accent-sign has dropped out under the ṣṭhe of -ṣṭhe ’há in c-d.
3. Indra hath maintained this man fixed by a fixed oblation; him may Soma bless, and Brahmaṇaspati here.
RV. begins imám índro ad-, and has, in d, tásmā u for ayáṁ ca. TB. (also ĀpÇS. xiv. 27. 7, which agrees with it throughout ⌊except bruvan for bravan⌋) has eṇam for etám in a, and tásmāi devā́ ádhi bravan for c. ⌊Our c, d occurred above, 5. 3 c, d.⌋
# Atharva-Veda Samhita/Book VI/Hymn 88

88. To establish a sovereign.
[Atharvan.—dhrāuvyam. ānuṣṭubham: 3. triṣṭubh.]
The hymn does not occur in Pāipp., but its first two verses are RV. x. 173. 4, 5 (continuation of those corresponding to our 87). For its use by Kāuç. with the preceding hymn, see under the latter.
Translated: by the RV. translators and by Zimmer (p. 163), in part; and Ludwig, p. 255; Griffith, i. 293.
1. Fixed [is] the sky, fixed the earth, fixed all this world of living beings (jágat), fixed these mountains; fixed [is] this king of the people (viçā́m).
RV. varies from this only in the order of pādas, which is a, c, b, d. TB. (ii. 4. 2$^8$) and ĀpÇS. (xiv. 27. 7) follow our order, but have dhruvā́ ha for dhruvā́sas in c; MB. (i. 3. 7) has our a, b, c.
2. Fixed for thee let king Varuṇa, fixed let divine Brihaspati, fixed for thee let both Indra and Agni maintain royalty fixed.
The RV. verse differs in no respect from this.
3. Fixed, unmoved, do thou slaughter the foes; make them that play the foe fall below [thee]; [be] all the quarters (díç) like-minded, concordant (sadhryàñc); let the gathering (sámiti) here suit (kḷp) thee [who art] fixed.
With d compare v. 19. 15 c. The comm. reads pātayasva at end of b. The last pāda is jagatī. The comm. renders kalpatām by samarthā bhavatu.
# Atharva-Veda Samhita/Book VI/Hymn 84

84. For release from perdition.
[An̄giras.—caturṛcam. nāirṛtam. 1. bhurig jagatī; 2. 3-p. ārcī bṛhatī; 3, 4. jagatī; 4. bhurik triṣṭubh.]
This hymn is not found in Pāipp. Kāuç. applies it (52. 3), with vi. 63 and 121, in a rite for welfare. The comm. takes no notice of this, but regards the hymn as implied in 31. 21: see under the preceding hymn. In Vāit. (38. 1) it is found used in a healing rite in the puruṣamedha: this also the comm. overlooks.
Translated: Ludwig, p. 444; Griffith, i. 291.
1. Thou in whose terrible mouth I make oblation, in order to the release of these bound ones; people think of thee as "earth"; I know thee completely as "perdition" (nírṛti).
The verse is found also in VS. (xii. 64), TS. (iv. 2. 5$^3$), and MS. (ii. 2. 1). In a, for āsáni ghoré, VS. MS. have ghor̥á āsán, and TS. krūrá āsán; before it, TS. inserts asyā́s, while MS. begins yád adyá te; in b, all (also our comm.) read bandhā́nām, which is better; MS. has after it pramócanāya, and all omit kám; for c, d, VS. MS. yā́ṁ tyā jáno bhū́mir íti pramándate nírṛtiṁ tvā ’hám pári veda viçvátaḥ, while TS. agrees nearly with our text, though having simply jánā vidúr for abhiprámanvate jánāḥ, and at the end viçvátaḥ. The chief result for our text is the demonstration of manvate as probably a corruption of mandate. It was noted at the end of the preceding hymn that the comm. mixes up the end and beginning of the two hymns. The metrical definition of the Anukr. is very poor.
2. O earth (?), be thou rich in oblations; this is thy share which is in us; free these [and] those from sin: hail!
The translation follows Ludwig's suggested emendation of bhū́te at the beginning to bhū́me.
3. So, O perdition, do thou, free from envy, kindly unfasten from us the bond-fetters of iron. Yama verily giveth thee back to me; to that Yama, to death, be homage.
All of this verse except the first pāda is a repetition of 63. 2 b, c, d, above. The comm. explains anehā by anāhantrī. The fourth is the only jagatī pāda.
4. Thou wast bound here to an iron post, bridled with deaths that are a thousand; do thou, in concord with Yama, with the Fathers, make this man ascend to the highest firmament.
This verse is a repetition of 63.3, above.