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126 as the ground was passable for carriages, and then dismounting from the carriage, and going on foot. And when he had come there, he bowed down before the Blessed One, and took his seat on one side.

And when he was so seated the Blessed One preached (&c., as usual, for instance, I, 8, 2, 3, down to:) 'taken his refuge in him.'

'May the Blessed One consent to take his meal, together with the Bhikkhu-samgha, at my house to-morrow.'

The Blessed One consented by remaining silent.

14. Then Mendaka the householder when he saw that the Blessed One had consented (&c., as usual, see VI, 18, I, 2, down to:) sat down on the seat prepared for him,

15. Then the wife, and the son, and the daughter-in-law, and the slave of Mendaka the householder went to the place where the Blessed One was: and when they had come there they bowed down before the Blessed One and took their seats on one side.

And the Blessed One preached to them (&c., as in f 13, down to:) 'taken their refuge in him.'

16. Then Mendaka the householder served the Bhikkhu-samgha with the Buddha at their head (&c., as usual, down to:) sat down on one side.

And when he was so seated Mendaka the householder said to the Blessed One : ' So long as the Blessed One shall stay at Bhaddiya, so long will I provide the Bhikkhu-samgha with the Buddha at their head with food every day.'

Then the Blessed One gladdened (&c., as usual, down to:) the Blessed One rose from his seat, and went away.

17. Now when the Blessed One had remained


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 leave its fleshly chamber. I said he wept, as men can weep but once in this world; and yet it would have been impossible for him to have defined what, at that fearful moment, was the cause of his heart's sorrow. Incidents of childhood, of the most trivial nature, and until this moment forgotten, flashed across his memory; he gazed on the smile of his mother—he listened to the sweet tones of his fathers voice—and his hand clenched, with still more agonized grasp, his rude resting-place; and the scalding tears dashed down his cheek in still more ardent torrents. He had no distinct remembrance of what had, so lately, happened; but characters flitted before him as in a theatre in a dream—dim and shadowy, yet full of mysterious and undefinable interest; and then there came a horrible idea across his mind, that his glittering youth was gone, and wasted; and then there was a dark whisper cf treachery, and dissimulation, and dishonour: and then he sobbed as if his

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127 at Bhaddiya as long as he thought fit, he went on, without informing Mendaka the householder, to AnguttarSpa with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And Mendsksi the householder heard : * The Blessed One, they say, has gone on to Anguttardpa with (&c.^ down to i) Bhikkhus.' And Me«^/aka the householder gave command to his slaves and servants : ' Load then, my men, a quantity of salt and oil, and rice, and hard food, and come : and let one thousand two hundred and fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we find the Blessed One there will we supply him with fresh milk,'

18. And Mendaka the householder came up with the Blessed One in a desert place on the way. And Mendaka the householder went up to the place where the Blessed One was: and when he had come he stood on one side. And so standing, Mendaka, the householder said to the Blessed One: *May the Blessed One consent to take his meal (&c., as usual, down to:) 'The time has come, and the meal is ready.'

19. And the Blessed One early in the morning (&c., down to :) sat down on the seat prepared for him.

Then Mendaka the householder gave command to those thousand two hundred and fifty cow- keepers: 'Take then, my men, each of you a cow, and wait each of you upon a Bhikkhu, and provide him with fresh milk.'

And Mendaka the householder waited upon the Bhikkhu-samgha with the Buddha at their head with his own hand, and satisfied them with sweet food, hard and soft, and with fresh milk.


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 Kensington Gardens. It was a cold, frosty day, and as Vivian flung himself upon one of the summer seats, the snow drifted from off the frozen board; but Vivian's brow was as burning hot, as if he had been an inhabitant of Sirius. Throwing his arms on a small garden table, he buried his face in his hands, and wept—as men can but once weep in this world!

Oh! thou sublime and most subtle philosopher, who, in thy lamp-lit cell, art speculating upon the passions which thou hast never felt! Oh! thou splendid and most admirable poet, who, with cunning words, art painting with a smile a tale of woe! tell me what is Grief? and solve me the mystery of Sorrow?

Not for himself—for after the first pang, he would have whistled off his high hopes with the spirit of a Ripperda—not even for Cleveland—for at this moment, it must be confessed, his thoughts were not for his friend—did Vivian Grey's soul struggle, as if it were about to

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128 The Bhikkhus, fearing to offend, would not take the milk: 'Take it, Bhikkhus, and drink it.'

20. And Mendaka the householder, when he had waited with his own hand upon the Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side. And, so sitting, Mendaka the householder said to the Blessed One: 'There are desert ways. Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them.' Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and went away.

21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus:

'I allow you, O Bhikkhus, the five products of the cow; — milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey; — rice for him who wants rice, beans for him who wants beans, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit


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129 gold with a kappiya-kâraka saying, "Provide whatever is allowable for this Bhikkhu." I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.'

^^^^^^^^^^^^^^^^^

1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apana. And Keniya the ascetic heard the saying, 'Behold! the Samana Gotama, who was born in the Sâkya clan, and who went forth from the SAkya clan (to adopt the religious life), has arrived at Apa«a, and is staying at Apa»a. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its Brahmas, and with its Mâras, and all creatures, Samanas and Brâhmanas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter:


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 myself. I am a ruined man, in body, and in mind. But my own misery is nothing; I can die—I can go mad—and who will be harmed? But you! I had wished that we should never meet again; but my hand refuses to trace the thoughts with which my heart is full, and I am under the sad necessity of requesting you to see me once more. We have been betrayed—and by a woman; but, there has been revenge! oh! what revenge! "

When Vivian left Mr. Cleveland's, he actually did not know what to do with himself. Home, at present, he could not face, and so he continued to wander about, quite unconscious of locality. He passed in his progress many of his acquaintance, who, from his distracted air and rapid pace, imagined that he was intent on some important business. At length he found himself in one of the most sequestered parts of

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In half an hour Vivian was at Mr. Cleveland's door.

"My master is at the Marquess of Carabas', sir; he will not return, but is going immediately to Richmond, where Mrs. Cleveland is staying."

Vivian immediately wrote to Mr. Cleveland. "If your master has left the Marquess's, let this be forwarded to him at Richmond immediately."

"Cleveland! "You know all. It would be mockery were I to say, that at this moment I am not thinking of

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130 1 30 MAHAVAGGA. VI, 35, 2.

lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he pro- claim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that^ !' And Keniya the ascetic thought : * What now should I have taken 2 to the Samara Gotama/

2. And Keniya the ascetic thought : * They who are the ancient 7?/shis of the Brfihmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brihmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited — to wit, A//>5aka, Vdmaka, Vfimadeva, Vessdmitta, Yama- taggi, Angirasa, Bhdradv^a, V4se//>4a, and Bhagu^ — they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samara Gotama is also an abstainer from food

^ This is a stock phrase. Compare above VI, 34, 11, and the Tevi^^ Sutta I, 7, 46, and the passages quoted on the last by Rh. D., 'Buddhist Suttas/ p. 287.

 * That is, as a present, the usual tribute of respect.

' The names of these i?/shis, and the above phrases from * They who' Ac. downwards, recur several times in the Tevi^^ Sutta. See Rh. D., * Buddhist Suttas,' p. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vdmadeva, Vijvd- mitra, Gamadagni (who is only mentioned in this list in refer- ence to Rig-veda III, 62, quoted from below. See also Oldenberg's note to iSihkhiy ana's Gnliya-s^itra IV, 10 in Indische Studien XV, 153), Angirasa, Bhiradv&^a, VasishMa, Kajyapa, and Bhr/gu. The only doubtful names are V4maka and A/Ziaka. The latter must be Ash/aka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be a corrupt reading under which some representation of Atri may lurk. Vdmaka is the only unin- telligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, 99 is ascribed.

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 178 bk/hadArajvyaka-upanishad.

covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds.

12. ' If a man understands the Self, saying, " I am He," what could he wish or desire that he should pine after the body 1.

13. * Whoever has found and understood the Self that has entered into this patched-together hiding- place 2, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself 3.

14. * While we are here, we may know this ; if not, I am ignorant 4, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed.

15. ' If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid.

16. ' He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time.

17. * He in whom the five beings 5 and the ether rest, him alone I believe to be the Self, — I who

1 That he should be willing to suffer once more the pains inherent in the body. The M&dhyandinas read jariram anu saw^aret, instead of saw^varet.

2 The body is meant, and is called deha from the root dih, to knead together. Roer gives sawdehye gahane, which .Sahkara explains by sawdehe. Poley has sawdeghe, which is the right K&tfva reading. The M&dhyandinas read sawdehe. Gahane might be taken as an adjective also, referring to sawdehe.

3 Sahkara takes loka, world, for &tm&, self.

4 I have followed Sahkara in translating avedi^ by ignorant, but the text seems corrupt.

5 The five ^anas, i. e. the Gandharvas, Pitrz's, Devas, Asuras, and Rakshas; or the four castes with the Nish&das; or breath, eye, ear, food, and mind.


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 her cattle x ! SvAhd 2 ! May the Brahman-students come to me, Sv4h&! May they come from all sides, Svdhd ! May they come forth to me, Sv£h& ! May they practise restraint, SvAhA ! May they enjoy peace, Sv4Jid !

3. May I be a glory among men, SvAhd! May I be better than the richest, Svdhi! May I enter into thee, O treasure (Om), Sv&hd! Thou, O treasur e 3. enter^into me, Svdhd! In thee, con- sisting of a thousand branches, in thee, O treasure, I am cleansed,, S vdhi ! As water runs downward, as the months go to the year, so, O preserver of the world, may Brajigia SrStud ents always come to me from all sidesTSvdhd !

(1) Thou ar t a refuge ! Enlighten me ! Take pos- session of me !

Fifth Anuvaka.

1. Bhft, Bhuvas, Suvas 4, these are the three sacred i nterjectio ns (vy&hrzti). M4hcb£amasya taught a fourth, viz. Ma has, jw higll 1g % ahman. which is t he Self. The others (devat&s) are its members.

ttkfl ic this atorld, Bhuvas is the sky, Suvas is th e other j^ pgld.

2. Mahas is the sun. All the worlds are increased by the sun. Bhft is Agni (fire), Bhuvas is Vayu (air), Suvas is Aditya (sun). Mahas is the moon. All the heavenly lights are increased by the moon.

1 The construction is not right. Woolly, lom&ra, is explained as i possessed of woolly sheep/

2 With the interjection SvaM each oblation is offered.

3 Bhaga, here explained as bhagavat.

4 The text varies between Bhu, Bhuvas, Suvas, Mahas, and Bhu, Bhuvar, Suvar, Mahar.

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Rh


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58 {|style="font-size:90%" cellpadding=0 cellspacing=0
 * Atheta (Nemota) perpera n. sp.—Subparallel, rather convex, shining, black, the elytra dark piceous-brown, the legs pale, the punctures small, sparse, not dense and scarcely asperate on the elytra, the vestiture rather sparse and moderately coarse; head nearly as long as wide, slightly broadening basally, the eyes moderately convex, at fully their own length from the base, the carinæ obsolete; antennæ short, blackish, slender basally, the second and third joints elongate, subequal, the fourth a little longer than wide, thence gradually distinctly incrassate, the outer joints moderately transverse, the last fully as long as the two preceding; prothorax moderately transverse, much wider than the head but almost as wide as the elytral base, the parallel sides evenly and moderately arcuate, unimpressed; elytra subparallel, a little shorter than wide, much longer than the prothorax, the apices laterally feebly sinuate; abdomen nearly as wide as the elytra, parallel, narrowing just visibly apically, the fifth tergite longer than the fourth. Length 1.7 mm.; width 0.4 mm. California (Ojai),—Fall.
 * }
 * }

This species is aberrant in the tarsi, the basal joint of the posterior being elongate though scarcely so long as the second. The metasternum is transverse and does not project forward at all. The elytra are as transversely convex as the pronotum, the suture narrowly impressed at base.

The coloration will distinguish this species from any of the preceding and also the less incrassate antennæ; the sterna are as in the other species; the hind tarsi are missing in the type.

The following species seem to be sufficiently allied in general organization to Microdota amicula Steph., to be included in the same subgeneric group, at least for the present:


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129 Ill ADHYAYA, 5 BRAHMAJVA, I. 12 9

the out-breathing, hie is thy Self, and within all. This is thy Self, who is within all/

2. Ushasta ATikriya^a said : 'As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all/

Y4f#avalkya replied: 'This, thy Self, who is within all/

'Which Self, O YAf^avalkya, is within all ?'

YS^avalkya replied : * Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all.. Everything also is of evil/ After that Ushasta A^kriya^a held his peace.

Fifth BrAhma^a 1.

l Then Kahola Kaushttakeya asked. 'Y^wavalkya,' he said, 'tell me the Brahman which is visible, not invisible, the Self (Atman), who is within all/

Y&£-#avalkya replied: 'This, thy Self, who is within all/

' Which Self, O Yd^avalkya, is within all V

Y£f#avalkya replied : ' He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brihmawas know that Self, and have risen above the desire for sons 2, wealth, and (new) worlds 3 , they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Br&hma^a, after he has done with learning,

1 M&dhyandina text, p. 1 07 1, standing before the fourth Brahmawa.

9 See Bnh. Ar. Up. IV, 4, 22.

8 Life in the world of the Fathers, or in the world of the Gods.


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177 IV ADHYAYA, 4 BRAHMAtfA, II. I 77

which once entered his heart are undone, then does the mortal become immortal, then he obtains Brah- man."

' And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body ; but that dis- embodied immortal spirit (pr£#a, life) is Brahman only, is only light/

kanaka Vaideha said: 'Sir, I give you a thousand/

8 1 . ' On this there are these verses :

'The small, old path stretching far away 2 has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free 3.

9. ' On that path they say that there is white, or blue, or yellow, or green, or red 4 ; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour.

10. 'All who worship what is not knowledge (avidyi) enter into blind darkness : those who delight in knowledge, enter, as it were, into greater darkness 5.

11. 'There are 6 indeed those unblessed worlds,

1 This may be independent matter, or may be placed again into the mouth of Ya^wavalkya.

2 Instead of vitata^, which perhaps seemed to be in contradiction with a*m, there is a Mddhyandina reading vitara, probably intended originally to mean leading across. The other adjective maS- spnsh/a I cannot explain. *Sahkara explains it by m&m spr/sh/a^, mayd labdha^.

3 That this is the true meaning, is indicated by the various readings of the Mddhyandinas, tena dhird apiyanti brahmavida utkramya svargaw lokam ito vimukta^. The road is not to lead to Svarga only, but beyond.

4 See the colours of the veins as given before, IV, 3, 20.

6 See Va^. Up. 9. Sankara in our place explains avidyd by works, and vidyst by the Veda, excepting the Upanishads. 6 See Va#. Up. 3 ; KaMa Up. I, 3.

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179 IV ADHYAYA, 4 BRAHMAtfA, 22. I 79

know, believe him to be Brahman ; I who am im- mortal, believe him to be immortal.

18. 'They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman 1.

19. 'By the mind alone it is to be perceived 2 , there is in it no diversity. He who perceives therein any diversity, goes from death to death.

20. ' This eternal being that can never be proved, is to be perceived in one way only ; it is spotless, beyond the ether, the unborn Self, great and eternal.

2i.' Let a wise Brihma^a, after he has discovered him, practise wisdom 3. Let him not seek after many words, for that is mere weariness of the tongue.

22. 'And he is that great unborn Self, who consists of knowledge, is surrounded by the Pr£#as, the ether within the heart 4. In it there reposes the ruler of all, * the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the pro- tector of all things. He is a bank 5 and a boundary, so that these worlds may not be confounded. Br£h- ma#as seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes.

' Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said,

1 See Talavak. Up. I, 2. 8 See Ka/fta Up. IV, 10-11.

8 Let him practise abstinence, patience, &c, which are the means of knowledge.

4 See Brih. Up. IV, 3, 7. B See Ktend. Up. VIII, 4.

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47 I VAJLLt, 4 ANUVAKA, 2. 47

th e^ former elem ent, t he father the latter, offspring their union. That union takes place through pro- creation. So^muchj with regard to offspring.

4. Next, with regard to the self (body). The lower j aw is the former elem ent, the upper jaw the latter, speech their unio n. ~**That union takes place through speech So much with regard to the Self. These are the great Sawhitas. He who knows these Sawhitcis ( unions), as here explained, becomes united with offspring, cattle, Vedic light, food, and with the heavenly world.

Fourth Anuvaka.

1. May he 1 who is the strong bull of the Vedas, assuming all forms, who has risen from the Vedas, from the Immortal, may that Indra (lord) strengthen me with wisdom ! May I, O God, become an upholder of the Immortal !

May my borjy he ih1e f my ftmgiip sweet, may I hear much with my ears! Thou (Om) art the shrift tr - (of B rahman), covered by wisdom. Guard what I have learnt 2.

She (.Sri, happiness) brings near and spreads,

2. And makes, without delay, garments for herself, cows, food, and drink at all times; therefore bring that Sri (happiness) hither to me, the woolly, with

1 The next verses form the prayer and oblation of those who wish for wisdom and happiness. In the first verse it is supposed that the Om is invoked, the most powerful syllable of the Vedas, the essence extracted from all the Vedas, and in the end a name of Brahman. See .Oand. Up. p. 1 seq.

2 Here end the prayers for the attainment of wisdom, to be fol- lowed by oblations for the attainment of happiness.

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46 46 taittiriyaka-upanishad.

Second Anuvaka. i. Om 1 ! Let us explain .Stksha, the doctrine of pronunciation, viz. letter, accent, quantity, effort (in the formation of letters), modulation, and union of letters (sandhi). This is the lecture on .Slkshd.

Third Anuvaka.

i. May glory come to both of us (teacher and pupil) together ! May Vedic light belong to both of us !

Now let us explain the Upanishad j(the^ secret meanijag) of the union (sawhita) 2, under five heads, with regard to the wo rlds, the heavenly l ights, know- ledge, o ffspring, and self ( body). People call these the great Sawhitds. / First, with regard to the worlds. The e arth is

Ahejoi^jief-^lem^ the latter, ether their

Vunion ;

2. That union takes place through VAyu (air). So much with regard to the worlds. ^ ""

Next, with regard to the heavenly lights. Agn i ( fire) is the former ^ element, Aditya (the sun) the latter, water their un ion. That union takes place through lightning. So much with regard to the heavenly lights.

j Next, with regard to knowledge. T he teache r is

) the former element,

3. The pupil the la tter, knowledge jth eip-tmion.

(That union takes place through the reqitaiian of the Veda. So much with regard to knowledge.

Next, with regard to offspring. The mother is

1 Cf. Rig-veda-pratuakhya, ed. M. M., p. iv seq.

2 Cf. Aitareya-ara#yaka III, 1, 1 (Sacred Books, vol. i, p. 247),

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49 I VALLi, 6 ANUVAKA, 2. 49

Bhti is the i?^-verses, Bhuvas is the S&man-verses, Suvas is the Ya^us-verses.

3. Mahas is Brah man. All the Vedas are increased by the Brahman.

(1-2) Bhti is Pr£#a (up-breathing), Bhuvas is Apina (down-breathing), Suvas is VyAna (back- breathing). Mahas is food. All breathings are increased by food.

Thus there are these four times four, the four and four sacred interjections. He who knows these,

(i-2)l_Khqws the Brahman. All Devas bring offerings to him.

Sixth Anuvaka.

1. There is the eth er within the heart, and in it there is the Person (purusha) consisting of mind, immortaCgsiden.

Between the two palates there hangs the uvula, like a nipple — that is the starting-point of Indra (the lord) 1. Where the root of the hair divides, there he opens the two sides of the head, and saying Bhti, he enters Agni (the fire); saying Bhuvas, he enters V&yu (air) ;

2. Saying Suvas, he enters Aditya (sun) ; saying Mahas, he enters Brahman. He there obtains lord- ship, he reaches the lord of the mind. He becomes lord of speech, lord of sight, lord of hearing, lord of knowledge. Nay, more than this. There is the Brahman whose body is ether, whose nature is true, rejoicing in the senses (pr£#a), delighted in the mind, perfect in peace, and immortal.

(1) Worship thus, O Pr&fctnayogya !

1 Cf. I, 4, 1.

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50 50 taittirIyaka-upanishad.

Seventh AnuvAka.

i. 'Thf^ggr^j fofl sky, heaven, the four quarters, and tfie intermed iate qua rters/ — * Agni (fire), V£yu (air), Aditya (sun), ^andramas (moon), and the stars/ — ' Water, herbs, trees, ether, the universal Self (vir&£*)/ — so much with reference to material objects (bhtita).

Now with reference to the self (the body) : ' Pri#a (up-breathing), Ap&na (down-breathing), Vyina (back- breathing), Ud&na (out-breathing), and Sami^a (on- breathing)/ — 'The eye, the ear, mind, speech, and touch/ — ' The skin, flesh, muscle, bone, and marrow/ Having dwelt on this (fivefold arrangement of the worlds, the_-gQds^_beings, breathings, senses, and elements— o£_tli£ body), a Rishi said: ' Whatever exists is fivef old (p&nkt a) V

(i) By means of the one fivefold set (that referring to the body) he completes the other fivefold set.

Eighth Anuvaka. i. Om means Brahman. 2. Om means all this.

3. Om means obedience. When they have been told, ' Om, speak/ they speak. 4. After Om they sing Samans. 5. After Om they recite ' hymns.

6. After Om the Adhvaryu gives the response.

7. After Om the Brahman-priest gives orders.

8. After Om he (the sacrificer) allows the perform- ance of the Agnihotra. 9. When a Brdhma^a is going to begin his lecture, he says, 10. 'Om JL may I acquire Brahman J^theJVgdaV He thus acquires the Veda: ■

1 Cf.Br/li.Ar. Up. I, 4, 17.

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51 I VALLf, 10 ANUVAKA, 3. 5 1

Ninth Anuvaka 1.

1. (What is necessary ?) The rigfot, and learning and practising the Veda. The true^ and learnin g and practising the Veda. Pgnance, and lining and prac- tising the Veda, Re straint, and learning and prac tising the_Veda. Tra nquillity, ancH earriing and practising the Veda. The fires (to be consecrated), and learning and practising the Veda. The Agnihotra sacrifice, and learning and practising the Veda. Guests (to be entertained), and learning and practising the Veda. Mans duty, and learning and practising the Veda, Children, and learning and practising the Veda. ^(1-6) Marriage, and learning and practising the Veda. Children's children, and learning and prac- tising the Veda,

Satyava^as R&thltara thinks that the true only is necessary. Taponitya Paura^ish/i thinks that penance only is necessary. Ndka Maudgalya thinks that learning and practising the Veda only are neces- sary, — for that is penance, that is penance.

Tenth Anuvaka.

1. ' I am he who shakes the tree (i.e. the tree of the world, which has to be cut down by knowledge). 2. My glory is like the top of a mountain. 3. I, whose pure light (of knowledge) has risen high, am that which is truly immortal, as it resides in the sun.

1 This chapter is meant to show that knowledge alone, though it secures the highest object, is not sufficient by itself, but must be preceded by works. The learning of the Veda by heart and the practising of it so as not to forget it again, these two must always have been previously performed.

E 2

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130 1 30 BK/HADARAJWAKA-UPANISHAD.

wish to stand by real strength 1 ; after he has done with that strength and learning, he becomes a Muni (a Yogin) ; and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brihmawa. By what- ever means he has become a Br^hmawa, he is such indeed 2. Everything else is of evil/ After that Kahola Kaushltakeya held his peace.

Sixth BrAhmajva 3.

1. Then G&rgi V£/6aknavl asked. ' Y&^avalkya/ she said, ' everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?'

1 In air, O G£rg!,' he replied.

' In what then is air woven, like warp and woof?'

' In the worlds of the sky, O Girgi/ he replied.

1 In what then are the worlds of the sky woven, like warp and woof ? '

' In the worlds of the Gandharvas, O GArgl/ he replied.

1 Knowledge of the Self, which enables us to dispense with all other knowledge.

8 Mr. Gough proposes as an alternative rendering: 'Let a Bralimawa renounce learning and become as a child; and after renouncing learning and a childlike mind, let him become a quietist; and when he has made an end of quietism and non- quietism, he shall become a Brdhmawa, a Brahmawa indeed/ Deussen takes a similar view, but I doubt whether 'the knowledge of babes' is not a Christian rather than an Indian idea, in spite of Sankara's remarks on Ved. Sutra, III, 4, 50, which are strangely at variance with his commentary here. Possibly the text may be cor- rupt, for tish/Mset too is a very peculiar form. We might conjecture balyena, as we have abalyam, in IV, 4, 1. In Kaush. Up. Ill, 3, dbdlyam stands for dbalyam, possibly for abalyam. The construc- tion of kena syad yena syit tenedraa eva, however, is well known.

s Madhyandina text, p. 1072.

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131 in adhyAya, 6 brAhmajva, i. 131

' In what then are the worlds of the Gandharvas woven, like warp and woof?*

' In the worlds of Aditya (sun), O G&rgt,' he replied.

1 In what then are the worlds of Aditya (sun) woven, like warp and woof?'

' In the worlds of A§ndra (moon), O Girgi,' he replied. / #£

1 In what then are the worlds of Aandra (moon) woven, like warp and woof?'

1 In the worlds of the Nakshatras (stars), O Gdrgl/ he replied.

1 In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?' ^

' In the worlds of the Devas (gods), O G&rgt,' he replied.

' In what then are the worlds of the Devas (gods) woven, like warp and woof ? '

' In the worlds of Indra, O G&rgt/ he replied.

warp and woof?'
 * In what then are the worlds of Indra woven, like

' In the worlds of Pra^apati, O Gdrgt/ he replied.

1 In what then are the worlds of Pra^dpati woven, like warp and woof?'

' In the worlds of Brahman, O Girgt,' he replied.

4 In what then are the worlds of Brahman woven, like warp and woof?'

Ya^avalkya said : ' O GcLrgt, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much Do not ask too much, O GArgt/ After that Gdrg! Vd^aknavi held her peace.

1 According to the commentator questions about Brahman are to be answered from the Scriptures only, and not to be settled by argument.

K 2

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132 1 3 2 B&/IIADARAJVYAKA-UPANISH AD.

Seventh Brahma^a 1.

i. Then Udd&laka Ariwi 2 asked. ' YS^avalkya/ he said, ' we dwelt among the Madras in the houses of Pata^ala Kipya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him : " Who art thou ?" He answered : " I am Kabandha Atharva^a." And he said to Pata^ala Kdpya and to (us) students : " Dost thou know, Kdpya, that thread by which this world and the other world, and all beings are strung together ?" And Pata^ala Kdpya replied : " I do not know it, Sir/' He said again to Pata#£ala K&pya and to (us) students: " Dost thou know, Kdpya, that puller (ruler) within (antary&min), who within pulls (rules) this world and the other world and all beings?" And Pata#£ala Kipya replied : " I do not know it, Sir." He said again to Pata#£ala K&pya . and to (us) students : 7 " He, O K&pya, who knows that thread and him who -^ pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bh&tas (creatures), he knows the Self, he knows everything.^ Thus did he (the Gandharva) say to them, and I know it. If thou, O Ydf^avalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off/

Y&£$avalkya said : ' O Gautama, I believe I know that thread and the puller within/

1 M&dhyandina text, p. 1072.

a Afterwards addressed as Gautama; see before, p. 1, note.

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128 128 B.R/HADARA2VYAKA-UPANISHAD.

Yd^avalkya replied : * Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between 1 them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to V£yu (the air), and Vdyu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Some- what in this way did he praise Viyu indeed. There- fore V&yu (air) is everything by itself, and Viyu is all things together. He who knows this, conquers death/ After that Bhu^yu L£hy4yani held his peace.

Fourth Brahma^a 2.

tf i. Then Ushasta ^fdkriya^a asked. 'Y&f#aval- kya/ he said, ' tell me the Brahman which is visible, not invisible 3, the Self (dtman), who is within all/

YA^avalkya replied: 'This, thy Self, who is within all/

4 Which Self, O Yi^avalkya, is within all ?' Yi^avalkya replied : ' He who breathes in the up-breathing, he is thy Self, and within all He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in

1 The commentator explains that this small space or hole is between the two halves of the mundane egg.

2 M&dhyandina text, p. 107 1. It follows after what is here the fifth Br£hma»a, treating of Kaho</a Kaushitakeya.

8 Deussen, Ved&nta, p. 163, translates, 'das immanente, nicht transcendente Brahman/ which is right, but too modern.

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176 1 76 B*/HADARAiTYAKA-UPANISHAD.

and dispelled all ignorance, make unto himself an- other, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pra^&pati, or like Brahman, or like other beings.

5. ' That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that according as he acts and according as he behaves, so will he be : — a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds.

1 And here they say that a person consists of desires. And as is his desire, so is his will ; and as is his will, so is his deed ; and whatever deed he does, that he will reap.

6. 'And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his dged ; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action/'

the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, — being Brahman, he goes to Brahman.
 * So much for the man who desires. But as to

7. ' On this there is this verse : " When all desires

1 The iti after adomaya is not clear to me, but it is quite clear that a new sentence begins with tadyadetat, which Regnaud, II, p. 101 and p. 139, has not observed.

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175 IV ADHYAYA, 4 BRAHMAtfA, 4. 1 75

vital spirits (pr&^as) depart after it. He is conscious, and being conscious he follows * and departs.

' Then both his knowledge and his work take hold of him, and his acquaintance with former things V

3. * And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade) 3, draws itself together towards it, thus does this Self, after having thrown off this body 4 and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it.

4. ' And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body

1 This is an obscure passage, and the different text of the Madhyandinas shows that the obscurity was felt at an early time. The Madhyandinas read : Sa^winam anvavakr&mati sa esha gnzh savi^Mno bhavati. This would mean, 'Consciousness departs after. He the knowing (Self) is self-conscious.' The Kdwvas read : Savi^w&no bhavati, savi^wlnam evanvavakr&mati. Roer translates : 'It is endowed with knowledge, endowed with knowledge it departs ;' and he explains, with .Sankara, that the knowledge here intended is such knowledge as one has in a dream, a knowledge of impressions referring to their respective objects, a knowledge which is the effect of actions, and not inherent in the self. Deussen translates : «Sie (die Seele) ist von Erkenntnissart, und was von Erkenntnissart ist, ziehet ihr nach.' The Persian translator evidently thought that self-consciousness was implied, for he writes : * Cum quovis corpore addictionem sumat .... in illo corpore ah am est, id est, ego sum.'

2 This acquaintance with former things is necessary to explain the peculiar talents or deficiencies which we observe in children. The three words vidyd, karman, and purvapra^-ild often go toge- ther (see *Sankara on Bnh. Up. IV, 3, 9). Deussen's conjecture, apurvapra^Tia, is not called for.

8 See Brih. Up. IV, 3, 9, a passage which shows how ^difficult it would be always to translate the same Sanskrit words by the same words in English ; see also Brahmopanishad, p. 245.

4 See Br/h. Up. IV, 3, 9, and IV, 3, 13.

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174 174 BK/HADARAJVYAKA-UPANISHAD.

unconsciousness, then gather those senses (prd^as) around him, and he, taking with him those elements of light, descends into the heart When that person in the eye l turns away, then he ceases to know any forms.

2. '" He has become one," they say, " he does not see 2 ." "He has become one," they say, "he does not smell." " He has become one," they say, " he does not taste." " He has become one/' they say, "he does not speak." " He has become one," they say, " he does not hear." " He has become one," they say, " he does not think." "He has become one," they say, " he does not touch." " He has become one," they say, " he does not know." The point of his heart 3 becomes lighted up, and by that light the Self ^ departs, either through the eye 4, or through the skull 6 , or through other places of the body. And when he thus departs, life (the chief pr£#a) departs after him, and when life thus departs, all the other

marishyan aMlyam etya sammohati. Here &b!lyam should cer- tainly be dbalyam, as in the commentary ; but should it not be abalyam, as here. See also Brih. Up. Ill, 5, 1, note.

1 -£3kshusha purusha is explained as that portion of the sun which is in the eye, while it is active, but which, at the time of death, returns to the sun.

2 Ekibhavati is probably a familiar expression for dying, but it is here explained by »Sankara, and probably was so intended, as meaning that the organs of the body have become one* with the Self (ling&tman). The same thoughts are found in the Kaush. Up. Ill, 3, pra«a ekadhd bhavati.

3 The point where the na^s or veins go out from the heart.

4 When his knowledge and deeds qualify him to proceed to the sun. .Sankara.

5 When his knowledge and deeds qualify him to proceed to the Brahma-world.

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173 IV ADHYAYA, 4 BRAHMA2VA, I. I 73

having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking

35. ' Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent ..Self, move along groaning, when a man is thus going to expire 2.

36. 'And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as he came, to the place from which he started, to (new) life.

37. 'And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, "He comes back, he approaches/' thus do all the elements wait on him who knows this, saying, " That Brahman comes, that Brahman approaches."

38. 'And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (pri^as) gather round the Self at the time of death, when a man is thus going to expire/

I/- > r ;_ Fourth BrAhma^a.

1. Y&£72avalkya continued : ' Now when that Self, having sunk into weakness 3, sinks, as it were, into

1 See § 17, before.

2 »Sahkara seems to take u££^y&si as a noun. He writes: yatraitad bhavati; etad iti kriyavLreshatfam urdhv6£^v&si yatror- dhvo^^vasitvam asya bhavatityartha^.

8 In the Kaush. Up. Ill, 3, we read yatraitat purusha arto


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127 Ill ADHYAYA, 3 BRAHMA2STA, 2. 1 27

blood and the seed are deposited in the water, where is then that person ?'

Y&£-#avalkya said : ' Take my hand, my friend. We two alone shall know of this ; let this question of ours not be (discussed) in public/ Then these two went out and argued, and what they said was karman (work), what they praised was karman 1 , viz. that a man becomes good by good work, and bad by bad work. After that G&ratkdrava Arta- bhiga held his peace.

Third BrAhmajva 2.

1. Then Bhu^yu Ldhyiyani asked. * Yd^/zavalkya/ he said, 'we wandered about as students 3, and came to the house of Pataw^ala Kapya. He had a daughter who was possessed by a Gandharva. We asked him, * Who art thou ?' and he (the Gandharva) replied : asked him about the ends of the world, we said to him, ' Where were the Pdrikshitas 4 ? Where then were the P&rikshitas, I ask thee, Y&g- wavalkya, where were the Pdrikshitas ?'
 * I am Sudhanvan, the Angirasa/ And when we

2. Yd^avalkya said : ' He said to thee, I suppose, that they went where those go who have performed a horse-sacrifice/

He said: 'And where do they go who have per- formed a horse-sacrifice ?' -

1 What is intended is that the sawsara continues by means of karman, while karman by itself never leads to moksha.

2 Madhyandina text, p.' 1070.

3 The commentator explains £araka^ as adhyayanarthaw vrata- foxzn&k ksxzk&h, adhvaryavo vl See Professor R. G. Bhandarkar, in Indian Antiquary, 1883, p. 145.

4 An old royal race, supposed to have vanished from the earth.

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133 IU ADHYAYA, 7 BRAHMAJVA, 7. 1 33

The other said : ' Anybody may say, I know, I know. Tell what thou knowest/

2. Y&^avalkya said : ' Viyu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.'

The other said : ' So it is, O Yi^avalkya. Tell now (who is) the puller within.'

3. Yci£*#avalkya said : ' He who dwells in the earth, and within the earth whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.'

4. ' He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal/

5. * He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal/

6. * He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal/

7. ' He who dwells in the air (v&yu), and within the air, whom the air does not know, whose body the

1 I translate antara by ' within/ according to the commentator, who explains it by abhyantara, but I must confess that I should prefer to translate it by ' different from/ as Deussen does, 1. c. p. 160, particularly as it governs an ablative.

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231 SVETASVATARA- UPANISHAD.

V

FIRST ADHYAYA.

i. The Brahma-students say: Is Brahman the cause 1 ? Whence are we born ? Whereby do we live, and whither do we go ? O ye who know Brahman, (tell us) at whose command we abide, whether in pain or in pleasure ?

1 This translation seems the one which Sankara himself prefers, for on p. 277, when recapitulating, he says, kim brahma k&ra/zam ahosvit Ml&di. In comparing former translations, whether by Weber, Roer, Gough, and others, it will be seen that my own differs considerably from every one of them, and differs equally from •Sankara's interpretation. It would occupy too much space to criti- cise former translations, nor would it seem fair, considering how long ago they were made, and how imperfect were the materials which were then accessible. All I wish my readers to understand is that, if I differ from my predecessors, I do so after having care- fully examined their renderings. Unfortunately, Roer's edition of both the text and the commentary is often far from correct. Thus in the very first verse of the *Svetarvatara-upanishad, I think we ought to read sampratish/^a^, instead of sampratish/^ita^. In the commentary the reading is right. Vyavasy&m is a misprint for vyavastham. In the second verse we must separate kala^ and svabhava^. Yadr$£M, no very unusual word, meaning chance, was formerly taken for a name of the moon! Instead of na tv&tma- bhav&t, both sense and metre require that we should read anatmabhav&t, though the commentators take a different view. They say, because, there is a self, and then go on to say that even that would not suffice. Such matters, however, belong to a critical commentary on the Upanishads rather than to a translation, and I can refer to them in cases of absolute necessity only, and where the readings of the two MSS., A. and B, seem to offer some help.

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232 232 SVETA5VATARA-UPANISH AD.

2. Should time, or nature 1, or necessity, or chance, or the elements be considered as the cause, or he who is called the person (purusha, vi^initmd) ? It cannot be their union either, because that is not self- dependent 2, and the self also is powerless, because there is (independent of him) a cause of good and evil 3.

3. The sages, devoted to meditation and concen- tration, have seen the power belonging to God himself 4, hidden in its own qualities (gu/za). He, being one, superintends all those causes, time, self, and the rest 5.

4 6 . We meditate on him who (like a wheel) has one felly with three tires, sixteen ends, fifty spokes, with twenty counter-spokes, and six sets of eight;

1 Svabhava, their own nature or independent character.

8 Union presupposes a uniter.

8 Atmd is explained by -Sankara as the ^iva^, the living self, and as that living self is in his present state determined by karman, work belonging to a former existence, it cannot be thought of as an independent cause.

4 Devdtmaxakti is a very important term, differently explained by the commentators, but meaning a power belonging to the Deva, the Irvara, the Lord, not independent of him, as the Sankhyas represent Prakrz'ti or nature. Herein lies the important distinction between Ved&nta and Sdhkhya.

6 Ka1&tmabhy&/# yukt&ni, kdlapurushasa^yuktdni svabh&vadini. Atman is here taken as synonymous with purusha in verse 2.

6 It is difficult to say whether this verse was written as a summing up of certain technicalities recognised in systems of philosophy exist- ing at the time, or whether it is a mere play of fancy. I prefer the former view, and subjoin the explanation given by Sankara, though it is quite possible that on certain points he may be mistaken. The fovara or deva is represented as a wheel with one felly, which would seem to be the phenomenal world. It is called trivrzt, three- fold, or rather having three tires, three bands or hoops to bind the felly, these tires being intended for the three guwas of the praknti, the Sattva, Ra^as, and Tamas. In the Brahmopanishad (Bibl. Ind.

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227 VI ADHYAYA, 5 BRAHMAiVA, 4. 227

4 1 . The same as far as Si^ivlputra (No. 36), then

36. Sa^lviputra from Ma#atok£yani,

37. MSWfik&yani from Mi^avya,

38. Mi^avya from Kautsa,

39. Kautsa from Mihitthi,

40. Mdhitthi from Vamakakshdya^a,

41. Vamakakshiya^a from S&ndilya,

42. S&ncRlya, from Vdtsya,

43. Vdtsya from Kmri,

44. Karri from Ya^avaias R&£astamb&yana,

45. Ya£$ava/6as RAfastambdyana from Tura

Kavasheya,

46. Tura Kivasheya from Pra^ipati,

47. Pra^pati from Brahman,

48. Brahman is Svayambhu, self-existent. Adoration to Brahman !

n&na/w yagVLshim Surye»opadish/atvafl& Ya^wavalkyena pr&ptatvam kd. purcUeshu prasiddham.

1 This last paragraph is wanting in the M&dhyandina text, but a very similar paragraph occurs in ^atapatha-brahmawa X, 6, 5, 9, where, however, Vatsya comes before SindWyz..

Q 2

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74 74 BK/HADARAJVYAKA-UPANISHAD.

flesh the clouds. The half-digested food is the sand, the rivers the bowels 1, the liver and the lungs 2 the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself 3, then it lightens ; when it kicks, it thunders ; when it makes water, it rains ; voice 4 is its voice.

2. Verily Day arose after the horse as the (golden) vessel 5, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or great- nesses) arose to be on each side of the horse.

As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace.

Second BrAhma^a 6. i. In the beginning^there was nothing (to be per-

1 Guda, being in the plural, is explained by na^i, channel, and sira£; for we ought to read sirst or hinlgrahawe for jir&, p. 22, 1. 1 6.

2 Klom&na£ is explained asapluraletantum (nityam bahuva- £anam ekasmin), and being described as a lump below the heart, on the opposite side of the liver, it is supposed to be the lungs.

8 ' When it yawns/ Anandagiri.

4 Voice is sometimes used as a personified power of thunder and other aerial sounds, and this is identified with the voice of the horse.

5 Two vessels, to hold the sacrificial libations, are placed at the Axvamedha before and behind the horse, the former made of gold, the latter made of silver. They are called Mahiman in the technical language of the ceremonial. The place in which these vessels are set, is called their yoni. Cf. Va^as. Sawhit^ XXIII, 2.

6 Called the Agni-brahmawa, and intended to teach the origin of

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 VI. Final o of atho produces elision of initial ă. For instance:

III, 2, atho 'bhibhûtatvât. (Comm. Sandhis khândasah.) Various reading, ato 'bhibhûtatvât.

VI, i, so antar is explained as sa u.

VII. Other irregularities:

VI, 7, âpo pyâyanât, explained by pyâyanât and âpyâyanât. Might it be, âpo 'py ayanât?

VI, 7, âtmano tmâ netâ.

II, 6, so tmânam abhidhyâtvâ.

VI, 35, dvidharmondham for dvidharmândham. (Comm. khândasa.)

VI, 35, tegasendham, i.e. tegasâ-iddhan. (In explaining other irregular compounds, too, as in I, 4, the commentator has recourse to a khândasa or prâmâdika licence.)

VI, 1, hiranyavasthât for hiranyâvasthât. Here the dropping of a in avasthât is explained by a reference to Bhâguri (vashti Bhâgurir allopam avâpyor upasargayoh). See Vopadeva III, 171. VIII. Vislishtapâtha:

VII, 2, brahmadhîyâlambana. (Comm. vislishtapâthas khândasah.)

VI, 35, apyay aṅkurâ for apy aṅkurâ. (Comm. yakârah pramâdapathitah.)

On the contrary VI, 35, vlîyânte for vilîyante.

If on the grounds which we have hitherto examined there seems good reason to ascribe the Maitrâyana-brâhmana-upanishad to an early rather than to a late period, possibly to an ante-Pâninean period, we shall hardly be persuaded to change this opinion on account of supposed references to Vaishnava or to Bauddha doctrines which some scholars have tried to discover in it.

As to the worship of Vishnu, as one of the many manifestations of the Highest Spirit, we have seen it alluded to in other Upanishads, and we know from the Brâhmanas that the name of Vishnu was connected with many of the earliest Vedic sacrifices.


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Page:Sacred Books of the East - Volume 15.djvu/17

xi INTRODUCTION.

I subjoin a list of thirty of the smaller Upanishads, pub- lished by Professor R&mamaya Tarkaratna in the Biblio- theca Indica, with the commentaries of N&riya#abha//a. t. £ira-upanishad,pp.i-io; Dipik&byN&rclya//a,pp.42-6o.

2. Garbha-upanishad, pp. 11-15 ; „ pp. 60-73.

3. N&davindu-upanishad, pp. 15-17 ; „ pp. 73-78.

4. Brahmavindu-upanishad, pp. 18-20 ; „ pp. 78-82.

5. Amrztavindu-upanishad, pp. 21-25 5 » PP- 83-101.

6. Dhy&navindu-upanishad, pp. 26-28; „ pp. 102-114.

7. Te^-ovindu-upanishad, pp. 29-30; „ pp. 1 14-118.

8. Yogarikhd-upanishad, pp. 31-32 ; „ pp. 1 18-122.

9. Yogatattva-upanishad, pp. 33-34; „ pp. 122-127.

10. Sannyisa-upanishad, pp. 35-39 ; „ pp. 128-184.

1 1. Aru«eya-upanishad, pp. 39-41 ; „ pp. 184-196.

12. Brahmavidycl-upanishad, pp. 197-203; „ ibidem.

13. Kshurika-upanishad, pp. 203-218 ; „ „

14. ATulik^-upanishad, pp. 219-228 ; „ „

1 5. Atharvajikh^-upanishad, pp. 229-238 ; „ „

16. Brahma-upanishad, pp. 239-259 ; „ „

1 7. Pr&wignihotra-upanishad, pp. 260-27 1 ; „ „

18. Nilarudra-upanishad, pp. 272-280 ; „ „

19. Ka#/>£ajruti-upanishad, pp. 281-294 ; „ „

20. Pi«rfa-upanishad, pp. 295-298 ; „ „

21. Atma-upanishad, pp. 299-303 ; „ „

22. Rdmapurvatclpaniya-upanishad,

PP- 3°4-35 8 ;

23. RcLmottarat&paniya-upanishad,

PP- 359-3 8 4 ;

24. Hanumadukta-R&ma-upanishad,

PP- 385-393;

25. Sarvopanishat-ScLra^, pp. 394-404 ; „ „

26. Hawsa-upanishad, pp. 404-416 ; „ „

27. Paramahawsa-upanishad, pp. 417-436 ; „ „

28. G&b&la-upanishad, pp. 437-455 ; „ »

29. Kaivalya-upanishad, pp. 456-464 ; „ „ Kaivalya-upanishad, pp. 465-479 ; Dipikci by

Sahkarananda, „

30. Garurfa-upanishad, pp. 480 seq. ; Dipiki by

N&r&ya//a, „

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xii Xll UPANISHADS.

We owe to the same editor in the earlier numbers of the Bibliotheca the following editions :

Nnsiwhapurvatclpani-upanishad, with commentary.

NWsiwhottaratipani-upanishad, with commentary.

Sha/^akra-upanishad, with commentary by Nir&ya/za.

Lastly, Hara£andraVidyclbhusha#a and VLrvan&tha Sdstri have published in the Bibliotheca Indica an edition of the Gop&latcipani-upanishad, with commentary by Vwvexvara.

These editions of the text and commentaries of the Upanishads are no doubt very useful, yet there are many passages where the text is doubtful, still more where the commentaries leave us without any help.

Whatever other scholars may think of the difficulty of translating the Upanishads, I can only repeat what I have said before, that I know of few Sanskrit texts pre- senting more formidable problems to the translator than these philosophical treatises. It may be said that most of them had been translated before. No doubt they have been, and a careful comparison of my own translation with those of my predecessors will show, I believe, that a small advance, at all events, has now been made towards a truer understanding of these ancient texts. But I know full well how much still remains to be done, both in restoring a cor- rect text, and in discovering the original meaning of the Upanishads ; and I have again and again had to translate certain passages tentatively only, or following the com- mentators, though conscious all the time that the meaning which they extract from the text cannot be the right one.

As to the text, I explained in my preface to the first volume that I attempted no more than to restore the text, such as it must have existed at the time when »Sankara wrote his commentaries. As Sankara lived during the ninth century A.D. 1, and as we possess no MSS. of so early a date, all reasonable demands of textual criticism would thereby seem to be satisfied. Yet, this is not quite so. We may draw such a line, and for the present keep within it, but scholars who hereafter take up the study of the

1 India, What can it teach us ? p. 360.

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Page:Legends of Rubezahl, and Other Tales (1845).djvu/185

 The Gnome, without pursuing the subject, repeated his offer as to the child; but the mother, deigning him no reply, and having now filled her basket, fastened the little brawler upon the top of it, and Rubezahl seeing this, turned away, as if about to depart. But as the load was too heavy for the woman to lift, she called him back:

“As I have called you,” said she, boldly trusting in his good-natured looks, “I pray you to help me up with my basket, and if you are disposed to go a trifle further, give your little favourite a halfpenny to buy himself a roll; to-morrow his father returns home, and will bring us some white bread from Bohemia, where he has been trading.”

“I will help thee up with thy basket,” said Rubezahl, suiting the action to the word, “but if thou wilt not give me the boy, not a farthing of my money shall he have.”

“As you please,” said the woman, and took her departure.

The farther she went the heavier she found the basket, so that, after awhile, almost sinking under her load, she was fain to stop every few yards to take breath, There seemed something decidedly wrong here: Rubezahl, thought she, is at his tricks; he has no doubt thrust a great stone or two under the leaves; she accordingly rested the basket on a


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Page:Memoirs on the coleoptera (IA memoirsoncoleopt01case).pdf/67

Rh {|style="font-size:90%" cellpadding=0 cellspacing=0
 * Atheta (Microdota) alamedana n. sp.—Slightly shining, the reticulation distinct, coarse but feeble on the abdomen; punctures fine, not very close, slightly asperate on the elytra, the pubescence short, not dense; color black or faintly piceous, the elytra brown, the legs pale; head slightly wider than long, parallel, the eyes rather convex, well developed, as long and as prominent as the tempora, the carinæ fine, far from entire; antennæ short, distinctly incrassate, the outer joints mutually similar in form and transverse, the last gradually pointed, barely as long as the two preceding, the second as long as the next two combined; prothorax moderately transverse, much wider than the head and distinctly narrower than the elytra, parallel, feebly arcuate at the sides, the basal angles obtuse but distinct, only slightly blunt, the basal impression feeble, rounded; elytra not quite parallel, evidently shorter than wide, much longer than the prothorax, the apices not sinuate laterally; abdomen rather short, narrower than the elytra, parallel with feebly arcuate sides, the tergites subequal, the fifth (♂) truncate and coarsely but not strongly crenate, the sixth ventral semicircularly rounded; mesosternum extending but little beyond the middle of the coxæ, the apex finely aciculate, rather far removed from the moderate and angulate metasternal projection, the connecting subdepressed ridge narrowly and strongly convex. Length 1.6 mm.; width 0.38 mm. California (Alameda Co.).
 * }
 * }

A rather obscure species, agreeing in most of its characters with amicula.

Very distinct from the preceding in its antennæ, absence of cephalic carinæ and other characters.


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Page:Legends of Rubezahl, and Other Tales (1845).djvu/186

 shelving part of the rock, and turned out its contents, but no stone was there. Then putting back half the leaves into the basket, and tying as many of the remainder in her apron as it would hold ,shehold, she [sic] proceeded on her way; but in a few minutes she found her load as heavy as ever, and was obliged still further to lighten it, to her extreme surprise, for many and many a time had she carried it, piled up with similar loads, and never felt any such fatigue as this. She got home, however, at last, and notwithstanding her weariness, did what work there was to be done, threw the leaves to the goat and kids, gave her children their supper, such as it was, got them to sleep, said her prayers, and then went to bed and fell fast asleep.

The morning sun, and still more the uproar of her nursling, who was bawling for his breakfast, roused the active housewife to her daily work. Having attended to the baby, she ran to the goat’s stable with her milk-pail. Oh! what a terrible sight presented itself; the goat, the main source of nourishment for the children, lay stiff and lifeless on the ground. The kids too, their eyes rolling horribly, their tongues hanging out, and gasping convulsively, were evidently on the eve of death. Never had such a disaster befallen the poor woman since she had been a housekeeper. Quite stunned


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Author:Susanna Cocroft Russell

Works

 * The Art of Keeping Young (1900)
 * Ideals and Privileges of Woman (1906)
 * Motherhood (1906)
 * Poise and Symmetry of Figure (1906)
 * The Circulation (1911)
 * Foods (1912)
 * The Woman Worth While (1913)
 * Let's Be Healthy in Mind and Body (1916)
 * What to Eat and When (1916)
 * Growth in Silence (1917)

title: Author:Susanna Cocroft Russell


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text: Page:The earth turns south (IA earthturnssouth00wood).pdf/123


text: The Earth Turns South/Autumn

title: The Earth Turns South/Autumn


text: The Earth Turns South/Wide Haven

title: The Earth Turns South/Wide Haven


text: The Earth Turns South/Shadow

title: The Earth Turns South/Shadow


text: The Earth Turns South/The Sky-Gypsy

title: The Earth Turns South/The Sky-Gypsy


text: The Earth Turns South/Young Moon

title: The Earth Turns South/Young Moon


text: The Earth Turns South/Like Calls to Like


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Page:Legends of Rubezahl, and Other Tales (1845).djvu/187

 by the blow, she sank down on a truss of straw, and covering her tearful eyes with her apron, that she might not see the last agonies of the poor kids, she sobbed: “Miserable wretch that I am, what will become of me, what will that hardhearted man say when he comes home? I have now lost everything on earth that it had pleased heaven to bestow on me. But no,” she immediately went on, blushing, and almost shuddering at what she had said, “these poor things, though I loved them, are not all on earth that God has given me; have I not still Stephen and my children? Let me learn to do without the good things of this world, so long as my husband and children remain to me. The dear baby, I myself can still nourish; and for the three others, there is water in the well. Stephen will storm, he will beat me; well, it wontwon’t [sic] be for the first time, and will be soon over. I have no negligence to reproach myself with. In a few weeks the harvest will come on, and I shall pick up a little money by reaping, and in the winter I will spin till midnight; by degrees I shall scrape together enough to buy another goat, and then some kids will follow in due time.”

These reflections restored her courage, and she dried up her tears. As she now looked once more at the departed goat and kids, she saw at her feet a leaf that glittered and shone as bright as pure gold; she picked it up, and finding it also as solid and


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 heavy as pure gold, ran off with it to her neighbour, the Jewess, who, after a close scrutiny, pronounced it to be really and truly pure gold, and gave her two double dollars for it, down on the nail. The loss of the goat and kids was forgotten in a moment; never in her life before had the poor woman been possessed of so much money all at once. Off she ran to the baker’s, and bought a quantity of rolls and cracknels; then to the butcher’s, and bought a leg of mutton for Stephen’s supper, when he should come home in the evening, weary and hungry. After these and some other purchases she hastened home, full of delight at the treat she was about to give her children, who, when they saw her enter the cottage, all three scrambled round her, little expecting, however, so satisfactory a supplement to their meagre breakfast. Oh! how they danced and shouted when she showed them the nice rolls and the cracknels, and with what a true mother’s joy did she distribute them among the hungry little ones. Her next care was to remove the dead animals out of sight, so as to keep the knowledge of this sad misfortune as long as possible from her ill-tempered husband. Imagine her astonishment, when, on looking casually into the manger, she saw there a whole heap of gold leaves. Had the good woman been acquainted with the Popular Tales of the Greeks, she might, without inspiration, have divined that her cattle had died of


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 King Midas’s indigestion. As it was, instinct served instead of learning, and having hastily sharpened the kitchen knife, she opened the goat and the kids, and found in the stomach of the former a lump of gold as big as a golden pippin, and other lumps proportioned to their size in the stomachs of the kids.

Her riches now seemed to her immense, immeasurable; but, of course, with the accession of wealth came its cares; she got uneasy, anxious; her heart palpitated; she did not know whether to lock up the gold in her box, or to bury it in the cellar; she was afraid of thieves and treasure-seekers, yet she did not want the miserly Stephen all at once to know about the matter. And a very judicious precaution on her part, since the extreme probabilities were, that the grasping niggard would take possession of the whole treasure, and she and her children be not a whit the better for it. After meditating the point a long while, she remained as undecided as ever. At last, a thought struck her.

The priest of the village was the protector of all oppressed wives; a man who, as well as from duty as from an honourable desire to defend the weaker side, never failed to interfere very decidedly whenever any tyrannical parishioner of his was wretch enough to beat and maltreat his better-half; by dint of actual penances of a light nature, and the threat of heavier ecclesiastical punishment, in case of continued


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Talk:The Power of Words (Edgar Allan Poe)

Details
https://www.eapoe.org/works/info/pt059.htm -- Beardo (talk) 22:15, 13 February 2024 (UTC)


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628 —this solid mountain of stone reared by the patient hands of men—this mighty tomb of a forgotten monarch—dwarfs my cherished mountain. For it is four hundred and eighty feet high. In still earlier years than those I have been recalling, Holliday’s Hill, in our town, was to me the noblest work of God. It appeared to pierce the skies. It was nearly three hundred feet high. In those days I pondered the subject much, but I never could understand why it did not swathe its summit with never-failing clouds, and crown its majestic brow with everlasting snows. I had heard that such was the custom of great mountains in other parts of the world. I remembered how I worked with another boy, at odd afternoons stolen from study and paid for with stripes, to undermine and start from its bed an immense boulder that rested upon the edge of that hilltop; I remembered how, one Saturday afternoon, we gave three hours of honest effort to the task, and saw at last that our reward was at hand; I remembered how we sat down, then, and wiped the perspiration away, and waited to let a picnic party get out of the way in the road below—and then we started the boulder. It was splendid. It went crashing down the hillside, tearing up saplings, mowing bushes down like grass, ripping and crushing and smashing every thing in its path—eternally splintered and scattered a wood pile at the foot of the hill, and then sprang from the high bank clear over a dray in the road—the negro glanced up once and dodged—and the next second it made infinitesimal mince-meat of a frame cooper-shop, and the coopers swarmed out like bees. Then we said it was perfectly magnificent, and left. Because the coopers were starting up the hill to inquire.

Still, that mountain, prodigious as it was, was nothing to the Pyramid of Cheops. I could conjure up no comparison that would convey to my mind a satisfactory comprehension of the magnitude of a pile of monstrous stones that covered thirteen acres of ground and stretched upward four hundred and eighty tiresome feet, and so I gave it up and walked down to the Sphynx.

After years of waiting, it was before me at last. The great


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Mährchen und Sagen aus dem Riesengebirge

 * "Legends of Rubezahl" translated by George Godfrey Cunningham (1829) – introduction and story two
 * "Rubezahl, the Giant of the Mountains" translated anonymously (1851) – introduction and stories four and five

Individual stories

 * "Mährchen und Sagen aus dem Riesengebirge: 1" ('Fairy Tales and Legends from the Giant Mountains: 1')
 * "Mährchen und Sagen aus dem Riesengebirge: 2" ('Fairy Tales and Legends from the Giant Mountains: 2')
 * "Mährchen und Sagen aus dem Riesengebirge: 3" ('Fairy Tales and Legends from the Giant Mountains: 3') – no known translations
 * "Mährchen und Sagen aus dem Riesengebirge: 4" ('Fairy Tales and Legends from the Giant Mountains: 4')
 * "Mährchen und Sagen aus dem Riesengebirge: 5" ('Fairy Tales and Legends from the Giant Mountains: 5')
 * "Mährchen und Sagen aus dem Riesengebirge: 6" ('Fairy Tales and Legends from the Giant Mountains: 6')


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Rh face was so sad, so earnest, so longing, so patient. There was a dignity not of earth in its mien, and in its countenance a benignity such as never any thing human wore. It was stone, but it seemed sentient. If ever image of stone thought, it was thinking. It was looking toward the verge of the landscape, yet looking at nothing—nothing but distance and vacancy. It was looking over and beyond every thing of the present, and far into the past. It was gazing out over the ocean of Time—over lines of century-waves which, further and further receding, closed nearer and nearer together, and blended at last into one unbroken tide, away toward the horizon of remote antiquity. It was thinking of the wars of departed ages; of the empires it had seen created and destroyed; of the nations whose birth it had witnessed, whose progress it had watched, whose annihilation it had noted; of the joy and sorrow, the life and death, the grandeur and decay, of five thousand slow revolving years. It was the type of an attribute of man—of a faculty of his heart and brain. It was —wrought into visible, tangible form. All who know what pathos there is in memories of days that are accomplished and faces that have vanished—albeit only a trifling score of years gone by—will have some appreciation of the pathos that dwells in these grave eyes that look so steadfastly back upon the things they knew before History was born—before Tradition had being—things that were, and forms that moved, in a vague era which even Poetry and Romance scarce know of—and passed one by one away and left the stony dreamer solitary in the midst of a strange new age, and uncomprehended scenes.

The Sphynx is grand in its loneliness; it is imposing in its magnitude; it is impressive in the mystery that hangs over its story. Bea there is that in the overshadowing majesty of this eternal figure of stone, with its accusing memory of the deeds of all ages, which reveals to one something of what he shall feel when he shall stand at last in the awful presence of God.

There are some things which, for the credit of America, should be left unsaid, perhaps; but these very things happen sometimes to be the very things which, for the real benefit of


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630 Americans, ought to have prominent notice. While we stood looking, a wart, or an excrescence of some kind, appeared on the jaw of the Sphynx. We heard the familiar clink of a hammer, and understood the case at once. One of our well-meaning reptiles—I mean relichunters—had crawled up there and was trying to break a “specimen” from the face of this the most majestic creation the hand of man has wrought. But the great image contemplated the dead ages as calmly as ever, unconscious of the small insect that was fretting at its jaw. Egyptian granite that has defied the storms and earthquakes of all time has nothing to fear from the tack-hammers of ignorant excursionists—highwaymen like this specimen. He failed in his enterprise. We sent a sheik to arrest him if he had the authority, or to warn him, if he had not, that by the laws of Egypt the crime he was attempting to commit was punishable with imprisonment or the bastinado. Then he desisted and went away.

The Sphynx: a hundred and twenty-five feet long, sixty feet high, and a hundred and two feet around the head, if I remember rightly—carved out of one solid block of stone harder than any iron. The block must have been as large as the Fifth Avenue Hotel before the usual waste (by the necessities of sculpture) of a fourth or a half of the original mass was begun. I only set


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Page:Midland naturalist (IA midlandnaturalis01lond).pdf/219

3.—That the Secretaries of the Council, and any other two members of the Council may summon a Special Meeting of the Council, and that the Secretaries shall summon a Special Meeting of the Council on the requisition of any five members.

4.—That the Council shall hold an Ordinary Meeting at the commencement of and another at the conclusion of the Annual Meeting of the Union.

5.—That the Secretaries and Treasurer shall present reports at the first of those meetings.

6.—That the time and place of the nest Annual Meeting shall be decided by the Council at the first of their ordinary meetings.

7.—That the President of the Union shall be for the time the President of the Council; and that there shall be two Secretaries and a Treasurer elected annually.

The Bye-laws were adopted.

Mr. Edward W. Badger and Mr. W. J. Harrison were re-elected Honorary Secretaries, and Mr. Egbert D. Hamel Honorary Treasurer.

On the motion of the, seconded by Mr. W. R. Hughes, it was resolved that the next annual meeting of the Union be held at Leicester.

The having stated that a suggestion had been made that a joint excursion should be made to Castleton, next invited remarks from any of the members who desired to point out how the Union might be rendered most useful.

Mr. said it seemed to him the best thing to do was to place before themselves several definite objects. The only branch of science in which he was specially interested was that of Geology, and on that subject these members who took an interest in it, although they lived apart, could co-operate with each other, The subject of the glacial deposits was one which he thought might most advantageously be considered by the members of the Union. He moved the following resolution:—"That the subject of the glacial drift-deposits be referred to the Council as one well adapted for conjoint observation by the Societies in the Union."

Mr. having seconded the motion, it was carried.

The Rev. C. F. said he felt they ought not to separate without passing a hearty vote of thanks to the Birmingham and Dudley Sections for the excellent arrangements they had made for the instruction and enjoyment of members. It had bean said that he was a bold man who first ate an oyster, and certainly it was a bold step to take to start the Union, and also to bring members together tor a couple of days enjoyment and instruction.

Major seconded the motion, which was unanimously carried.

A vote of thanks to the President for his courteous conduct in the chair terminated the proceedings.

When it became known that the Midland Union of Natural History Societies would hold its First Annual Meeting at Birmingham, the local societies set vigorously to work to provide a hearty welcome for their visitors. The result was a most enjoyable conversazione, which was held in the Town Hall, on Monday evening, May 27, from 7 30 to 10 30, and attracted 700 visitors. Though we hope to afford some idea of the nature and variety of the exhibits brought together on that occasion


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Talk:Contra-Props

Copyright
The copy on commons is marked as "in the public domain in the United States because it was published (or registered with the U.S. Copyright Office) before January 1, 1929." - but how can that be for an article from a 1941 issue of a magazine ? -- Beardo (talk) 22:42, 13 February 2024 (UTC)
 * @Beardo Flight is apparently a British publication. I'm not up to speed on how copyright expiration works in Great Britain or how it intersects with U.S. copyright law. -Pete (talk) 15:02, 2 April 2024 (UTC)
 * Consulting en:Copyright law of the United Kingdom, it seems relevant that the author published the work in 1941 and died in 1946 (both more than 70 years ago). But, still not clear on how that connects to U.S. law. -Pete (talk) 15:07, 2 April 2024 (UTC)
 * @Beardo @Pigsonthewing OK, so reviewing it against the instructions on Commons:URAA-restored copyrights, I believe this article is in the public domain in both the UK and US since 2016. If you have any comment on my reasoning, I'm very interested to hear, I'm trying to learn these rules. On the URAA date (1996) the work would have still been in copyright in the UK, because Lanchester's death (1946) + 70 years is 2016. (It would have been considered public domain in the US at that time, since copyright was never renewed. I'm not so certain of this point, but also it may be immaterial.) Regardless, its status would have become "copyrighted" in the US in 1996, but that status would have expired in 2016 along with the British expiration.
 * If this reasoning is correct, the work would be PD; but what would be the appropriate tag? PD-1996 would not apply due to the final clause in that banner. Is it PD-US-no-renewal? -Pete (talk) 17:05, 4 April 2024 (UTC)
 * On the other hand, according to Uruguay_Round_Agreements_Act such works would have been exempted from the need to adhere to U.S. copyright policy/renewal requirements, in which case this would remain in copyright in the US until 2036. -Pete (talk) 17:14, 4 April 2024 (UTC)
 * @Peteforsyth: If a work was first published in the UK then its UK copyright term would be pma. 70 (post mortem auctoris, after the death of the author). Before some date I can't recall, when copyright became automatic in the US, such a work would have had to comply with US formalities (notice, and renewal) to gain copyright protection in the US. However, the URAA was designed specifically to repair this gap, and for that reason any work that was in copyright in its country of origin on the URAA date (Jan. 1, 1996 for most countries) had its US copyright restored to the term it would otherwise have had. That's 95 years after first publication for most of the stuff we care about.That's why we have the ever-moving copyright expiration wall: works published more than 95 years ago anywhere in the world are now in the public domain in the US. 1928 + 95 years = 2023, and terms count from the end of the year, so any work published in 1928 or earlier is public domain in the US as of January 1, 2024. Some works published after that can be public domain for other reasons, but if it's 1928 or earlier it is definitely public domain in the US.For this particular work, if it was first published in the UK in 1941 and its author died in 1946 then it would have entered the public domain in the UK the year after 1946 + 70 = 2016. It was still in copyright in the UK on the URAA date (Jan. 1, 1996) and as such its US copyright was restored to a term lasting until after 1941 + 95 = 2036. In other words, barring other factors it is still in copyright in the US.Additional factors to check are 1) was 1941 really the first publication (it could be a reprint, and US term is from first publication), and 2) was it simultaneously published in the US (within 30 days, specifically) in which case its source country is the US according to the rules in Berne and only US rules apply (i.e. if it failed to adhere to formalities it lost copyright, and it is ineligible for URAA restoration).If you're not confused yet you're not doing it right. :) Xover (talk) 18:01, 4 April 2024 (UTC)
 * @Xover: I'm sorry to report, while I've spent much of the last decade confused about this and deferring to others, your explanation here (on top of recent review of relevant pages) makes me think I'm finally starting to understand it. So I guess I'm doing it "wrong" ;) Thanks for spelling this out. If I'm understanding correctly, it has gone into PD in the UK, so even if it's not in the US, is it a candidate for being transwikied elsewhere? Memory suggests that wikilivres was hosted in Canada, I'm not sure how that relates to such works/conditions. Are there other similar projects hosted in other countries? -Pete (talk) 21:14, 4 April 2024 (UTC)
 * Wikilivres is long dead, and there are none others that I am aware of. And, yes, based on the information above, its UK copyright expired at the end of 2016. Xover (talk) 22:04, 4 April 2024 (UTC)

title: Talk:Contra-Props


text:
Talk:Battle Cry of Freedom

Formatting
The formatting of this text does not match the text from the identified source. Spelling, italics, and punctuation are different from the source. --EncycloPetey (talk) 03:09, 14 February 2024 (UTC)

 * Gotcha. I have no idea how to do any of that though - I don't even know how to generate a .djvu-file. Feel free to put the page up for deletion if it's not an acceptable submission to this project. I tried to copy the text in the stile of another article, since Dixie's Land seemed to be a similar case, but apparently I was mistaken. Sorry for that! Aurofication (talk) 16:57, 14 February 2024 (UTC)

title: Talk:Battle Cry of Freedom


text:
Module:Disambiguation

require('strict')

local p = {}

local getArgs = require('Module:Arguments').getArgs local yesno = require('Module:Yesno')

function p._disambiguation(argsWithBlanks) local args = {} for k, v in pairs(argsWithBlanks) do		if k == 'categories' or v ~= '' then args[k] = v		end end local current_title = mw.title.getCurrentTitle local namespace = args.namespace or current_title.nsText local title = args.title or current_title.text local shared = yesno(args.shared) args.title = nil args.shared = nil -- info text local infoword1 = 'works' local infoword2 = 'title' if namespace == 'Author' then infoword1 = 'authors' infoword2 = 'name' elseif namespace == 'Portal' then infoword1 = 'portals' infoword2 = 'topic name' end local info = tostring(mw.html.create('p'):css({['font-style'] = 'italic'}):wikitext(table.concat({		'This is a disambiguation page. It lists ',		infoword1,		' that share the same ',		infoword2,		'. If an article link referred you here, please consider editing it to point directly to the intended page.'	}))) if args.notes then args.notes = info .. ' ' .. args.notes .. ' '	else args.notes = info end -- categories local categories = args.category or args.category local cat = namespace .. ' disambiguation pages' args.category = nil args.categories = nil -- header local disambig_text = ' (disambiguation) ' local postheader = tostring(mw.html.create('div'):addClass('subNote'):css({['margin'] = '4px auto 4px auto'}):wikitext( tostring(mw.html.create('span'):attr('id', 'nofooter'):wikitext( args.intro or tostring(mw.html.create('span'):css({['font-weight'] = 'bold', ['font-style'] = 'italic'}):wikitext(title)) .. ' may refer to:' ))	))	args.disambiguation = true local header if namespace == 'Author' then args.firstname = title .. disambig_text args.last_initial = '!NO_INITIALS' args.description = args.notes args.nocat = true header = require('Module:Author')._author(args) elseif namespace == 'Portal' then args.title = title .. disambig_text args.class = 'none' args.nocat = true args.reviewed = 'n/a' header = require('Module:Portal header')._portal_header(args) elseif namespace == '' or namespace == 'Template' then args.pretitle = 'Works' if shared then args.pretitle = 'Works and pages in other namespaces' end args.pretitle = args.pretitle .. ' entitled' args.title = title if shared and not current_title.isSubpage then -- should be redundant as attached to header args.notes = args.notes .. ''		end args.header_class = 'ws-dynlayout-disable' header = require('Module:Header')._header(args) cat = 'Mainspace disambiguation pages' else header = require('Module:Error')['error']({'Module:Disambiguation error: is only for use in the Main, Author and Portal namespaces'}) postheader = '' cat = 'Disambiguation pages in inappropriate namespaces' end return header .. mw.getCurrentFrame:preprocess('__DISAMBIG__') .. postheader .. (categories or '') end

function p.disambiguation(frame) return p._disambiguation(getArgs(frame, {removeBlanks = false})) end

return p

title: Module:Disambiguation


text:
Mährchen und Sagen aus dem Riesengebirge: 1

 * "The Spring-Root" translated by George Godfrey Cunningham (1829) – translation of the main story
 * "Rubezahl the Giant" translated anonymously (1851) – translation of the main story
 * "Some More Tricks of Rubezahl" translated anonymously (1851) – the first paragraph is a translation of the story from the end of this section


text:
Page:The Net of Faith.pdf/689

241* them food and drink when they are hungry and thirsty, and to pray for them to God saying, "O Lord God, forgive them, for they know not what they are doing." This behavior does not incite enemies to fighting, but it tames their anger and lust for war. (:They who want to live a Christian life must look for an example in Jesus Christ.:) One day when the Samaritans would not receive him, James and John said to him, "Lord, do you want us to bid fire come down from heaven and consume them as Elijah once did?" But he turned and said to them, "You do not know what manner of spirit you are of; for the Son of man came not to destroy men's lives but to save them." (:The follower of Jesus follows this example; the servant of the Emperor lives the old way.:)

The Pope, having received temporal dominion from the Emperor, defends both by the sword, claiming by means of many texts and of sly and cunning reasonings, that this is in the service of God. He covers un Christ's footprints with Caesar's sword and has the Holy Spirit sitting on this new layer of sand. Laban could not find the household gods because Rachel was sitting down on them. Christ is the way and he who hides Luke 9:54-56,.

Gen. 31:34.

title: Page:The Net of Faith.pdf/689


text:
Page:The Net of Faith.pdf/691

242* it with his sanctimoniousness commits a crime against the people who desire to take his way.

(:Jesus used the way of love even when it seemed to be to his disadvantage. When the Samaritans refused him, he was more concerned about their souls than his personal prestige, and did good to them who thought evil of him. If we are his disciples, we love our enemies, forgive their evils and pray for them, being more concerned about their souls than our bodily safety. All this is contrary to the way of the sword. The whole test of a Christian comes to this: is he willing to love his enemies?:)

For, if the Christians believed in this commandment of love, and accepted it among themselves, the sword would immediately fall from their hands, all conflicts and wars would cease among them, no one would threaten another with a sword, but gracefully do good for evil; and should they be hurt and oppressed by others, they would not strike back with their sword but patiently suffer all evil, being more worried about spiritual than physical harm. Put the world knew not our Saviour nor is it accepting his exalted teaching. For the sword keeps on punishing transgressions. It kills people in war and otherwise.

Wars and other kinds of murder have their beginning John 1:10.

title: Page:The Net of Faith.pdf/691


text:
Page:The Net of Faith.pdf/693

243* in the hatred of the enemy, and in the unwillingness to be patient with evil. Their root is in intemperate self-love and in immoderate affection for temporal possessions. And these conflicts are brought into this world because men do not trust the Son of God enough to abide by his commandments. And so they choose the evil and the bitter; for when true things perish, evil weeds grow in their stead, and the sword is immediately after them with extermination.

In the Czech original, "sluz̄ebnost mec̄ova̍," i.e. the "servitude of the sword."

In the original, "na̍lepec," "something that is plastered over."

Luke 9:54-56,.

Gen. 31:34.

John 1:10.

title: Page:The Net of Faith.pdf/693


text:
Mährchen und Sagen aus dem Riesengebirge: 2

 * "Legends of Rubezahl" translated by George Godfrey Cunningham (1829) – the last paragraph is a translation of this story
 * "Some More Tricks of Rubezahl" translated anonymously (1851) – paragraphs two to four are a translation of this story


text:
Page:The Net of Faith.pdf/695

The sword separates the Christians from God They are united to him by following Christ's perfection. They have been redeemed together by the blood of Christ, and together they pray,

They profess one common Father and say, "forgive us – as we have forgiven." They are one with God and partakers of His goodness. If they embrace such a brotherly fellowship in the bond of love and peace, who are the old monks of exalted saintliness who want to deduce from this faith war and murder?

The pagans are no partakers of divine graces which the Christians claim, and therefore they are allowed to struggle for temporal things in accordance with their blindness and pride and avarice. But if the Christians behave thus, they are worse than the pagans. And they do not resemble even the Jews who were allowed to kill and to war by their Law; but to us killing is forbidden not only by the law but by the wrath of God as well. Matt 6: 9,12,. 244*

title: Page:The Net of Faith.pdf/695


text:
Page:The wealth of nations, volume 3.djvu/81

 over his head; so men easily submit to a family to whom they and their ancestors have always submitted; but are fired with indignation when another family, in whom they had never acknowledged any superiority, assumes a dominion over them.

The distinction of birth, being subsequent to the inequality of fortune, can have no place in nations of hunters, among whom all men, being equal in fortune, must likewise be very nearly equal in birth. The son of a wise and brave man may, indeed, even among them, be somewhat more respected than a man of equal merit who has the misfortune to be the son of a fool, or a coward. The difference, however, will not be very great; and there never was, I believe, a great family in the world whose illustration was entirely derived from the inheritance of wisdom and virtue.

The distinction of birth not only may, but always does take place among nations of shepherds. Such nations are always strangers to every sort of luxury, and great wealth can scarce ever be dissipated among them by improvident profusion. There are no nations accordingly who abound more in families revered and honored on account of their descent from a long race of great and illustrious ancestors; because there are no nations among whom wealth is likely to continue longer in the same families.

Birth and fortune are evidently the two circumstances which principally set one man above another. They are the two great sources of personal distinction, and are therefore the principal causes which naturally establish authority and subordination among men. Among nations of shepherds both those causes operate with their full force. The great shepherd or herdsman, respected on account of his great wealth and of the great number of those who depend upon


text:
Mährchen und Sagen aus dem Riesengebirge: 4

 * "The Bewitched Staff" translated by George Godfrey Cunningham (1829)
 * "Rubezahl, the Giant of the Mountains" translated anonymously (1851) – paragraphs three to seven are a translation of this story


text:
Page:The Net of Faith.pdf/697

The second difference between the Jewish wars and the wars conducted by misled Christians consists in this, that they made wars solely against pagans, having been forbidden to fight among themselves. For when the ten tribes seceded from the throne of David after Solomon's death, Rehoboam the son of Solomon wanted to go to war against the ten tribes, and a prophet of God said to them:

Therefore, if the Christians war among themselves they transgress not only against the perfect law of Christ but also against the law of the Jews.

The Christians, partaking of the same faith and having beedbeen [sic] redeemed by the same blood of Christ – thus united to him by the bond of grace – are bound to die one for another; therefore, if they kill they secede from this bond of brotherly grace and from the union of Christ's blood. They disgrace the blood of Christ.

The pagans are less evil than the Christians when they make wars among themselves because they have not known God. 1-Ki. 12.

2-Chron. 11:4.

245*

title: Page:The Net of Faith.pdf/697


text:
Page:The Net of Faith.pdf/699

246* There is nothing more abhorrent to the sacrifice of Christ than this: to kill in anger and hatred a brother for whom Christ died in his great love.

1-Ki. 12.

2-Chron. 11:4.

title: Page:The Net of Faith.pdf/699


text:
Page:The Net of Faith.pdf/701

And if there are some who object saying, "We have nothing to do with spiritual things and we cannot unterstand religious matters; we are plenty busy with this world and our military calling – how could we understand religious problems and enquire after them?" there is a short answer for them: If one is a Christian and takes interest in the things of this world, he is abandoning Christ and cannot understand the benefits of Christ's religion; his faith is of no avail, his baptism is of no use, and his belief in purgatory is in vain. Therefore, with their shameful sins they deny Jesus Christ. They add their cruelties to his wounds. 247*

title: Page:The Net of Faith.pdf/701


text:
Mährchen und Sagen aus dem Riesengebirge: 5

 * "The Coach-Wheel" translated by George Godfrey Cunningham (1829)
 * "Rubezahl, the Giant of the Mountains" translated anonymously (1851) – the last paragraph is a translation of this story


text:
Page:The Net of Faith.pdf/703

(:Wars among Christians are un-Christian. They are contrary to the teachings of Christ. His whole message is based on love and on not resisting evil. For a Christian to fight is a disgrace and shame since he should not be concerned about personal safety.:)

The Christians who are of the world are called also the holy Church; and because the Church is of the world which does not accept (spiritual laws) that would spell death to the mundane (way of living), it is becoming corrupted; its end is not salvation but damnation. 248*

title: Page:The Net of Faith.pdf/703