Wisdom
"Look and see which way the wind blows before you commit yourself."
Comparative mythology corpus
Filter motifs by tradition and confidence, scan evidence, and see where symbolic structures bridge cultures.
"Look and see which way the wind blows before you commit yourself."
Mercury appears, learns the cause of grief, dives into the river, and brings up a golden axe, a silver axe, and then the missing axe; the Woodman says the first two are not his.
A herdsman misses a fine young bull, searches without success, and vows to sacrifice a calf to Jupiter if he discovers the thief.
At a village festival everyone keeps holiday; the ox is turned loose into pasture, while the heifer is seized and led away to sacrifice.
“I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.”
The Iwanai chief and two sons go sea-lion hunting, are caught by a gale, drift to a beautiful land, and see women descend from the mountains carrying a beautiful woman in a litter.
Benfey is reported as arguing that the Pancha Tantra originally contained eleven to thirteen books and was designed to teach princes right government and conduct.
A cat falls in love with a handsome young man and begs Venus to change her into a woman.
On a fine winter day after a long rainy spell, Ants dry their damp store of corn.
The shark laughs at Okikurumi; Okikurumi cuts the rope, reaches land after a long time, and revives the dead Samayunguru.
The chief and sons sail away with a fair wind, reach Iwanai, find their wives wearing widows' caps, recount woman-land, and show the marked scabbard.
Enkidu forgets his birthplace after the woman; she tells him to leave roaming with cattle, go to Erech and Eanna, clothes him, and leads him by the hand.
The shark laughs at Okikurumi; Okikurumi cuts the rope, reaches land after a long time, and revives the dead Samayunguru.
The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.
The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.
A man searching for his lost wife reaches an oak-tree that is also a house; the old man inside identifies himself as the oak-tree god and tells him to ride a golden horse to the sky while singing.
In winter, the satyr saw the man blowing on his hands; the man explained that he was warming his hands.
A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.
A Cat hears that Birds in an aviary are ailing.
A man searching for his lost wife reaches an oak-tree that is also a house; the old man inside identifies himself as the oak-tree god and tells him to ride a golden horse to the sky while singing.
The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end.
In winter, a farmer finds a viper frozen and numb with cold; out of pity he picks it up and places it in his bosom.
Dartaid is summarized as fairy vengeance for breach of faith; Flidais as a raid resembling Scottish Border riding ballads; Regamon as a merry foray by boys and girls with a good ending; Flidais and Regamon are said to lack supernatural elements.
The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.
The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.
Okikurumi, with his younger sister Tureshihi, taught the Ainos arts such as bow-and-arrow hunting, netting fish, and spearing fish.
The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children.
He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses.
Shu and Hu say all men have seven holes for seeing, hearing, eating, and breathing, but Hun Tun has none.
At the town gates, a crier announces a reward for information about a thief who stole something from the city temple.
In ancient days, the new world is unsettled and burning beneath a thin crust, so people stay in huts; Okikurumi fishes for them and sends Turesh with food, while commanding them not to ask questions or look at her face.
A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.
The fable introduces a man with two children, a boy and a girl; the boy is good-looking, while the girl is plain.
Majjhima-desa is described with boundaries and as sacred land regarded as the center of Jambudvīpa, compared with China as Middle Country and with peoples treating their own capital as the navel or center of the world.
Goibniu is healed in the well; Octriallach orders the Fomor to throw stones into the well of Slaine until it dries up and a cairn is raised over it.
The woman tells Connla to come into her shining ship to go to the Plain of Victory, saying they will reach that country before night.
Prometheus and Pronoia produce Deucalion and Pyrrha, only survivors of the deluge; they have Hellen, ancestor of the Hellenic race, with further descent into Magnesians, Macedonians, Dorians, Ionians, and Aeolians.
Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with battle, naming, poetry, healing, smith-work, dual appearance, fiery-arrow name, and mother-of-gods associations.
Loka-byūhā angels, weeping and dressed in red garments, announce a new dispensation after one hundred thousand years, the drying of the ocean, the burning of the earth and Sineru, the passing away of the world, and moral duties of mercy and family honor.
The Einheriar eat the flesh of Sæhrimnir, cooked by Andhrimnir in Eldhrimnir; the boar is slain daily and comes to life again before the next meal.
Triton, Rhoda, and Benthesicyme are children of Poseidon and Amphitrite; giant sons Otus and Ephialtes threaten the gods and try to scale heaven by piling mountains, but Apollo destroys them with arrows.
Balor orders his eyelid lifted; Lugh throws a red spear through Balor's eye, the fallen eye kills three times nine Fomor, Ireland would have burned in a flash if it were not put out, and Lugh beheads Balor.
The two sons of Actor and Molione are said to have Poseidon as father and are described as twins with two joined bodies.
A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.
He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses.
The opening of 'The Man who Married the Bear-Goddess' describes a once-abundant village struck by famine; only the chief's older daughter and younger son survive, and the sister gives the boy a cloth bag so he may buy food and live.
Aphrodite inspires Ariadne’s attachment to Theseus; Ariadne secretly gives him a sharp sword and a clue of thread with instructions for finding and leaving the Minotaur’s lair.
A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.
Ailill Finn expels the visitors; Fergus calls for combat at the ford; Ailill Finn goes himself; Dubhtach wounds Ailill Finn through both thighs and is pierced by Ailill Finn’s javelin.
The duck builds a nest, lays six golden eggs and one iron egg, warms them for three days, and the water-mother's knee and shoulders become burning hot.
Ailill, Medb, and Fergus hold counsel; Ailill proposes sending someone to Regamon for cattle to feed the men of Ireland when the cattle are raided from Cualgne, and Medb proposes the Maine because of their love for the daughters.
Hector is said to be aided by favoring gods; Mars appears in mortal arms, and the Greeks are warned that they fight the gods, not only Troy.
Mars hovers with a sable shield; after the blue-eyed maid retires, Apollo produces neas from his fane alive, unharmed, and vigorous from his wound, while battle-deities and battle-cries intensify the field.
The people are divided into twelve tribes; God tells Moses to strike the rock with his rod, and twelve fountains gush out, with each group knowing its drinking-place.
Believers who do right will enter "gardens beneath which the rivers flow" and abide there forever.
Believers addressing themselves to prayer are instructed to wash faces and hands to the elbow and wipe heads and feet to the ankles.
The geese bring a stick, hold its ends, and tell the turtle to take the middle in his mouth and not speak until they reach home.
For the life of the flesh is in the blood... for the life of all flesh is its blood.
The argument states that the seventh battle is for the body of Patroclus and that Menelaus defends it; the scene is in the fields before Troy.
The mistress invites the women, prepares a banquet, gives each a knife, and has Joseph appear; they cut their hands and call him not mortal but an angel; she threatens him with prison if he refuses.
The men of Ireland choose Ferdia, a great champion, to fight Cuchulain; Ferdia and Cuchulain have the same teachers and similar battle skill, while Cuchulain has the Gae-bulg and Ferdia has horny skin-protecting armour.
The Aethiopis is summarized as including Penthesilea's aid to the Trojans and death, Memnon's arrival and fall, Achilles' death by Paris' arrow, and the dispute of Odysseus and Aias over Achilles' arms.
"He who hath created the Heavens and the Earth, in truth, and when He saith to a thing, 'Be,' it is."
The future Buddha grants the deities' prayer, declares the time has arrived to become a Buddha, enters the Grove of Gladness in the City of Delight, is attended by angels who remind departing beings of merit, leaves that realm, and is conceived in Lady Mahā Mā
Each host joins battle under a god's inspiration: Mars incites one side and Minerva the other; Discord is personified as growing vast, stalking earth, and causing nations to bleed.
God of the silver bow! thy shafts employ, Avenge thy servant, and the Greeks destroy.
Germany entry lists sacred groves, tree-felling ceremony, harvest customs, beating as a charm, oak as sacred tree, oak log burnt on Midsummer Day, and external soul in German stories.
In a Mongolian story, Joro captures the wasp-form soul sent by the enchanter-lama Tschoridong and controls the lama's consciousness by opening and shutting his hand.
The brothers place Joseph at the bottom of the well; a revelation says he will later tell them of the deed. They return weeping with a wolf story and a shirt with false blood; the father says they have managed the affair and invokes patience and God’s help.
Achilles and the Myrmidons honor Patroclus; his ghost demands burial; wood, procession, hair offerings, animal and captive sacrifices, pyre, libations to Winds, bone collection in a gold urn, tomb, and funeral games are listed.
When the believers seek succor, God promises aid with a thousand angels, rank on rank, as good tidings and reassurance; succor comes from God alone.
Sleep falls on the faithful as security; water from Heaven cleanses them, removes Satanic pollution, strengthens hearts, and establishes feet.
Maev’s compact provides a daily champion to oppose Cuchulain; the army may advance while the combat lasts but halts until morning if the champion is killed. Before Ferdia, Cuchulain has killed many champions in duel.
The fox tries to steal a lamb from a flock, but the shepherd sees him and sets dogs on him.
Philosopher and Doctor are "one Link in an eternal Chain" that none can slip, break, or overreach.
The rice bag remains inexhaustible despite daily use for meals for the knight and his family.
Eresicthon, son of Triopas, angers Demeter by cutting down her sacred groves, and she punishes him with constant insatiable hunger.
At Meleager's birth, the Moirae enter Oeneus' house and point to a burning piece of wood, declaring that Meleager will die when it is consumed; Althea stores it in a chest.
A maid brings a dish into the palace with a honey-dressed broiled salmon, and a gold ring is on the salmon.
Three Luonnotars are created by Ukko rubbing his hands on his left knee; they walk the crimson cloud borders, sprinkle white, red, and black milk over hills and mountains, and become mothers of iron.
Achilles kills Thersites after Thersites abuses and reviles him for supposed love for Penthesileia; an Achaean dispute follows over the killing.
The boar rushes out with raised bristles and flashing eyes, wounds Ulysses above the knee, and is then struck through the right shoulder by Ulysses’ spear and dies.
A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love.
Yahweh's angel appeared to him in a flame of fire out of the middle of a bush... God said to Moses, "I AM WHO I AM."
Rabia died in A.D. 752, was buried near Jerusalem, and her tomb became a pilgrimage center during the Middle Ages.
The counsellor tells Hector that danger surrounds him, urges him to cease fury, convene chiefs and kings, and choose whether to burn the Greek ships or withdraw after the day's conquest.
The waters of Ammon freeze at midday and warm at sunrise and sunset; Athamanis kindles wood under the waning moon; a Ciconian river petrifies entrails and touched things; the Crathis and Sybaris make hair amber- or gold-colored.
The world is a battered caravanserai with alternate night and day as doorways; sultans with pomp stay briefly and go on their way.
Dido receives Aeneas in her home and affection; on a pile raised under pretext of sacred rites she falls on a sword.
The narrator prepares trade goods, sails a second time with merchants, lands at a place with fruit trees and springs but no houses or people, and falls asleep by a clear brook while companions gather flowers and fruit.
The speaker identifies himself as Achemenides from Ithaca, formerly in Ulysses' company, and says his comrades abandoned him in the Cyclops' vast cave.
The survivor hides many days, eats acorns and grass with leaves, sees a ship, signals for deliverance, reaches the shore, and is received by a Trojan ship.
Ajax says the son of Poeas was exposed on Lemnos through their guilt, is concealed in sylvan caves, moves the rocks with groans, and wishes Ulysses the punishment he deserves.
The dog bites his master as soon as he comes within reach and hurts him considerably.
Sumedha argues that he must abandon the perishable body and enter the city of Nirvana, using similes of a corpse on the shoulders, filth on a dungheap, an unseaworthy ship, and robbers threatening jewels.
The damsels say they are daughters of Daimios, captives of the Demon King, taken from their homes, forced to serve him, and afraid he will kill and eat them.
The embassy asks the Ousel of Cilgwri about Mabon, taken from his mother at three nights old; the Ousel says it has never heard of him, describes the worn anvil as a marker of age, and offers to guide them to older animals.
Mabon son of Modron is the only huntsman who can hunt with the dog; he was taken from his mother when three nights old, and his location and life status are unknown. Eidoel son of Aer, his blood kinsman and cousin, is needed to seek him.
During Cherokee ablutions, people enter the water and let old clothes be carried away by the stream, supposing impurities removed.
The passage says Sages' wisdom contains instruments of government and instructs readers to discard wisdom, jade, pearls, tallies, signets, measures, scales, and sage restrictions so people may return to natural integrity and receive Tao.
"O true believers, it is not lawful for you to be heirs of women against their will... nor to hinder them from marrying others..."
The people of scripture are asked why they dispute about Abraham when the Law and Gospel were sent down after him, and why they dispute about what they do not know; God knows and they do not.
Contradictory passages are addressed by the doctrine of abrogation: God commanded some things in the Koran that were later revoked and abrogated.
Hsü Wu Kuei tells of an outlaw of Yüeh who, after longer absence, is glad to meet anyone connected with home. He adds a wilderness example of rejoicing at a human footfall or relative’s voice, and says the Prince has long lacked the voice of a pure man.
Trojans are frightened and give way; Greeks press on and spoil the dead; Phoebus appears from Ilion's height and urges the Trojans to fight, saying Achilles fights no more.
Hector says he will rouse Paris to war, calls him shameful and the ruin of Troy's race, and wishes earth and the dark abyss would take him.
“Then Rávaṇ raised her up, and bare / His captive through the fields of air,” while she calls on Ráma and Lakshmaṇ; her amber garments gleam around him like fire.
Chiron tends swift-footed Achilles, son of Peleus, on woody Pelion while Achilles is still a boy; the passage says Achilles would have prevailed for Helen if she had been unwed, but Menelaus won her first.
Arthur and his household search for Peredur and see a knight with a long spear by a brook. Peredur, absorbed in thought of his beloved, gives no answer and unhorses a youth and then twenty-four more youths.
The State is described as a higher unity that treats family as disruptive, is all-sufficing for human wants, and absorbs other desires and affections, with a comparison to the later idea of the Church.
Everything in heaven and earth changes form; humans are bodies and fleeting souls that may enter beasts or cattle, so animal bodies may contain the souls of kin or humans and should be unmolested.
Terms such as being, essence, unity, and good are said to have extraordinary influence, to become forms comprehending all things, to satisfy a human need, and to be treated as gods in a new mythology associated with elder deities.
A horse-dealer brings five hundred horses; the foolish valuer values all five hundred at one measure of rice, and the horses are placed in the stable.
A horse-dealer brings five hundred horses; the Valuer says they are worth a mere measure of rice, and the king orders that payment and the stabling of the horses.
Vertumnus is described as the god of garden and field produce who personifies seasonal change and natural transformation from leaf-buds to blossoms and fruit.
Bricriu asks about Ailill's wife Flidais and is told of her marvellous cow, able to supply milk to more than three hundred men at one night's milking; Flidais returns, is welcomed by Bricriu, praised with her cow in a poem, and recompenses him.
The warriors camp at Belat Aileain; the place is renamed for abundant curds and milk, and also for cattle-stalls, byres, bothies, and huts made for the herds and droves.
Menelaus describes Libya as a place where lambs have horns at birth, sheep lamb three times a year, and cheese, meat, and milk are abundant because ewes yield all year.
The Great Plain and Great Country are contrasted favorably with the plains and ale of Fal/Ireland; the passage also says a young man there does not go before an old man.
The hall has painted rafters, hearth-stones, abundant barley beer, salmon-waters and nets; Wainola's sons and daughters assemble and live without regret while landlord and hostess prosper.
The passage describes Homer's similes as exuberant, pictorial, ornamented, and capable of heaping several comparisons together.
The bride and bridegroom are served abundant foods and drinks, including reindeer, barley loaves, wheat biscuits, beer, honey cakes, butter, fish, salmon, and mead; the passage asks who will lead the singing and songs of Kalevala.
In a square, a crowd watches a young well-dressed man drive a horse at full speed with spurs and whip until the animal is covered with foam and blood; bystanders say it happens daily at the same hour.
The neighbor tells his wife of his plan, takes a spade, forces Shiro to his field, threatens him to find coins, and holds his head down until he scratches.
Tzŭ Ch'an mocks Shên T'u Chia's shortcomings; Shên T'u Chia replies that few fail to keep their toes because they do not disguise faults, and says acquiescence in Destiny belongs to the virtuous man.
While the rose blooms by the river brink, the addressee is told to drink ruby vintage with old Khayyam and to accept the angel's darker draught when it draws near.
Cephalus receives from Procris a dog and a javelin; the dog and a fox are changed into stone, and the javelin inadvertently causes Procris's death.
At the tailor's supper the hunchback eats fish, swallows a large bone, dies of suffocation, and the tailor and his wife fear they may be imprisoned for murder.
At supper the tailor gave the hunchback fish; a bone lodged in his throat and he died in a few minutes despite efforts to help.
On a mountain pass, rain and thunder overtake the old man; he finds shelter in a large hole in a hollow tree trunk.
The narrator laughs inwardly at the thought of killing the harmless boy, promises friendship and protection, does not reveal that he is Agib, serves him, and spends thirty-nine days underground with him.
Among many almsgiving births, the Wise Hare sees one coming for food and offers his own self, giving up his life to acquire the Supreme Perfection of Almsgiving.
The traveller trades the diamond for the axe, commands the axe to cut off the old man's head, then retrieves the diamond and sleeps in the hut with two magic things.
Certain persons accuse the witch of black magic, carry her before judges, and demand death for dealings with the Devil.
The commentary discusses Boheira's possible names, says Mohammedan writers do not indicate that he left his monastery for Arabia, and says his Bosra acquaintance with Mohammed was too early to support the claim that he helped with the Koran.
The Frogs gather in council; Pot-visitor, son of Cheese-carver, brings the Mice's message that Puff-jaw slew Crumb-snatcher and that the Frogs should prepare for battle.
A great storm sinks the boat and cargo, but the three travellers reach land.
The passage says many ceremonies were observed by pagan Arabs before Mohammed, especially compassing the Caaba, running between Saf and Merw, and throwing stones in Mina; Mohammed confirmed them with alterations such as requiring clothing during circumambulati
A thirsty stag goes to a pool, sees his reflection in the water, admires his spreading antlers, and despises the weakness and slenderness of his legs.
“A Shepherd found a Wolf's Cub straying in the pastures, and took him home and reared him along with his dogs.”
A scholion says Margites, though grown, did not know whether his father or mother gave him birth and would not lie with his wife because he feared she might speak badly of him to her mother.
Vulcan angrily goes to his smithy, forges unbreakable chains, spreads them invisibly around the bed, and pretends to depart for Lemnos.
A woman suspected of adultery without evidence is tried by drinking the bitter water of jealousy and by an oath of cursing to which she says “Amen”; the passage says this resembles Mohammed’s expedient on a like occasion.
When Conchobar asks why they delay, the men say they await his sons Fiacha and Fiachna, who have gone with a division to Tara to fetch Erc so that he may bring his muster, troops, levy, and forces.
“PURUSHA-PARĪKSHĀ, the Adventures of King Hammīra.”
Eblis finds his judgment about them true, and all except a faithful remnant follow him.
A Hind addresses her grown and strong Fawn as her son, notes his powerful body and stout horns, and asks why he is cowardly enough to run from hounds.
The wild ducks say they can carry the tortoise if he holds his tongue; he agrees, bites a stick, and the ducks take the two ends in their teeth and fly into the air.
The warders bring the car to the grove where Sita mourns Rama, place her in it, fly through the air, and she sees slain Vanars, triumphant Rakshasas, and Vanar chiefs near the fallen brothers.
Ceres instructs Oreas to go to a bleak region of Scythia where Hunger dwells and gives her the chariot and dragons to guide aloft.
The Vanars move over the broad way; Vibhishan stands armed on the strand; Sugriva tells Rama to ride Hanuman and says Angad should help Lakshman through the air.
The tales are described as mostly children’s tales including aetiological myths that explain animal markings and habits, constellations, and related phenomena.
Wainamoinen's tears flow from his eyes down his face, beard, breast, girdle, clothing, and shoes; they go partly to earth and partly to water and form streamlets into the blue mere and crystal waters.
The speaker hastens to other fields, compares herself to berries, says elm, aspen, willow, and the forest try to harm her, and journeys to her husband and his mother.
In 'The Bride Bewitched,' a beautiful girl has many suitors, but bridegrooms flee when a voice from her body warns them to desist; river immersion does not help, and she runs to the mountains and throws herself down at a magnolia-tree.
Chiefs ask whether Pharaoh will let Moses and his people go; Pharaoh says their male children will be slain and females spared so that his side prevails.
A good old man has a tennis-ball-sized wen on his right cheek; doctors and medicines fail, and the lump grows larger.
Job cries to his Lord: "Verily evil hath afflicted me: but thou art the most merciful of those who show mercy."
First one and then the other falls asleep, appears to the unwise to die, and they are reunited in another state of being.
He says farewell to the beloved youth in vain, Echo repeats farewell, he lays his head on the grass and dies; even in the infernal abodes he looks at himself in Stygian waters.
“A Man of middle age, whose hair was turning grey, had two Sweethearts, an old woman and a young one.”
Most manuscripts read Tetheiâ/Thetide, but Burmann replaces it with Æetide, daughter of Æetes; the note argues that Bacchus would ask Medea, not Tethys, to renew the age of his nursing Nymphs after seeing Medea do so for Aeson.
Acestes reproaches Entellus for inaction, invoking Eryx and Sicilian renown; Entellus says glory remains but age has weakened his body.
“Then spake good Jámbaván the sage, / Chief of them all for reverend age”
Idomeneus calls Antilochus, Deipyrus, Merion, and Aphareus to aid him, saying Aeneas is sprung from a god, youthful, and bold, while he is old in arms.
Iliach, an old man cared for by Loegaire Buadach in Rath Imbil, hears that the provinces of Erin have ravaged Ulster, the Picts, and Cualnge and are carrying off women, children, cattle, flocks, herds, and horses.
The gray-beard says he once sang heroic legends across waters, valleys, mountains, fields, and forests with a voice compared to rivers, waters, snow-shoes, and a ship, but now his songs are discordant.
Socrates and Polemarchus say they will oppose attributing the rejected saying to Simonides, Bias, Pittacus, or another wise man or seer; Socrates instead suggests Periander, Perdiccas, Xerxes, Ismenias the Theban, or another rich and mighty man as possible sou
Thrasymachus interrupts and enters like a roaring savage animal; he tells Socrates to stop pretended argument, defines justice as the interest of the stronger, explains rulers make laws for their own interests, and Cleitophon introduces 'thinks' to adjust the
The Romans, following a custom of identifying their deities with Greek gods of similar attributes, declared Cronus identical with their old agricultural divinity Saturn.
Demeter is represented as majestic, tall, matronly, golden-haired, fully draped, sometimes with a winged-dragon chariot, wheat-ears, a torch, poppies, or a hair-riband.
The lion appears but does not attack; it fawns, whines, lifts its swollen paw, and the slave removes a large thorn and dresses the wound.
Abdallah is approached while mounting his camel; he gives the camel and its load to the needy traveler, asking only that the sword attached to the saddle, formerly belonging to Ali, not be parted with. The camel carries silk vests and 4,000 pieces of gold, whi
A messenger rushes in, alarming the royal house and town with news that Teucrians and Tyrrhene forces are marching by the Tiber and filling the plain; the populace demands arms amid fear and noise.
The maidens gather cows, swine, and sheep without being observed and secretly pass to the camp of the sons' comrades.
The grape is said to confute the Two-and-Seventy jarring Sects with absolute logic and to act as a sovereign alchemist turning life’s lead into gold.
Self-sufficiency is defined as all modes, states, aspects, properties, qualities, and presentations of the One Real Being being present in the secret thought of the Divine Being and contained in His Unity.
Cuanna explains that the giant with the squealing pig is Sluggishness and that the girl shoving him along is Liveliness, which pushes on sluggishness.
Socrates is said to meet the objection and explain through an allegory in which the people are distinguished from professional politicians and represented by the image of a noble captain who is slow in perception.
The note raises the possibility of Ráma’s alliance with monkeys and describes south Indian monkeys as intelligent, organized, locally attached, and moving in groups over mountains and rivers.
Rāma praises Sugrīva’s truth and friendship, says a Rākshas stole his queen, predicts the demon’s death, and compares the matter to Anuhlāda with Queen Śachī and Indra slaying Queen Paulomī’s sire.
Hanuman and Nila come to Angad’s aid; Nila sends a mountain peak, Hanuman kills Devantak, and Nila crushes Mahodar with a mountain crowned with trees.
Caoilte, Oisin, and Lugaidh's Son attack the strangers; Conn Crither and Glas, son of Bremen, hear the blows, recognize them as Fianna blows, join the attack, and destroy all who came to land.
Sugriva trembles at the bloodied fallen princes, with tears in his eyes and anger rising.
The battle is described as between the lord of giants and the noblest bird; Jaṭāyus fights faithfully, but Rāvaṇ uses a sword to wound his wings, side, feet, and throat, and the bird falls nearly lifeless.
Krishna says he will smite the foe with his fiery discus, throws the reins to Arjun, leaves the chariot, and rushes into battle.
After staying in the cave, Diarmuid leaves broken bread the next day instead of the unbroken bread he had left on other days as a sign to Finn that he had kept faith with him.
A different tale says Manannan aided in the slaying of Fuamnach and Mider in Bri Leith; the quoted verse says Bri Leith was burned by Manannan.
The Literary form begins with Cuchulain being roused from his sick-bed; the agency differs, with a son of the fairy king in the Antiquarian form and Emer in the Literary form.
Believers settled in Medina love those who fled to them, bear no want toward what is given the Mohajern, and prefer them despite indigence.
Camilla rages in battle as a quivered Amazon, using javelins, a battle-axe, and the golden bow and armor of Diana; she can shoot while retreating.
The Amazons are described as warlike women living apart from men, renewing their numbers through temporary intercourse, burning the right breast for archery, recurring in ancient poems, and appearing in traditions involving Priam and Bellerophon.
Footnote 115 identifies Merops as king of Ethiopia, husband of the nymph Clymene, and either Phaëton’s stepfather or putative father.
Hyllus consults Delphi and is told to wait for the third fruit; taking this as the third summer, he invades, meets Atreus' opposition, proposes single combat, and is killed by Echemon, after which the Heraclidae withdraw for fifty years.
Ravana, angry and uncertain, asks if Hanuman may be Nandi, an Asur, or Bali’s son, and orders questions about who he is, where he came from, and why he damaged the grove and fought the captains.
Drona continues the battle; his son Aswa-thaman is a renowned chief, and a battle elephant bears the same name; Bhima kills that elephant.
Hassan-Sebbah asks for a place at Court. The minister grants everything; Khayyam returns to his village as chief, and Hassan-Sebbah takes his place at Court.
Hasan speaks to a disciple who groans and throws himself down at Qur'an recitation, comparing controllable groans to destructive fire, allowing that uncontrollable groans would indicate higher piety, and saying such groanings are generally Satan's work.
The pig is described as a being endowed with high supernatural powers and regarded with religious awe and fear, blending reverence and abhorrence.
About a month into the journey, the party sees a swift cloud of dust and discovers it hides a band of fifty robbers.
Turnus praises Camilla, reports that Aeneas' light cavalry has gone ahead while Aeneas marches by a mountain ridge, and says he will block a wooded gorge while Camilla fights the Tyrrhene cavalry with Messapus and allied divisions.
Ulysses notices hostile footsteps and tells Diomed the man may be a spy or plunderer; he instructs that they let him pass, then rush behind and cut off his return to Troy.
Tydeus is described as entering hostile Thebes alone, challenging chiefs at a feast, subduing them with Pallas’ aid, and defeating a fifty-man ambush led by Mason and Lycophon while sparing one survivor.
Earth rejoices, hides Cronos in ambush, puts the jagged sickle in his hands, and reveals the whole plot.
The note says the reason alleged by the Indians was that if girls' nails were cut sooner they would be lazy and unable to embroider in porcupine quill-work, and adds that this is probably a late invention like European reasons for a similar custom, commonly th
The pyramids are said to be fancied as sepulchres of Seth, Enoch, and Sabi, regarded as first propagators of the religion.
The passage says some trees are believed to contain souls of the dead, including transformed fathers or forefathers; an Annamite story has a bleeding tree embodying an empress and three daughters, and the passage notes a comparison with Polydorus in Virgil.
The Greeks retreat toward the sea and stand by the tents and ships; Nestor urges them to be men and remember honor, wives, infants, parents, ancestors, safety, and fame.
“we found our fathers practising a religion; and we are guided in their footsteps.”
Frequent robberies of merchants and travellers are said to have made the name of Arab almost infamous in Europe.
Rāma replies that he cannot break his father’s command and cites precedents of obedience by Kaṇḍu, the sons of Sagar, and Jamadagni’s son.
The monarch finds Tydides with steeds, chariots, and Sthenelus, reproaches him through comparison with Tydeus, and recalls Jove forbidding aid while comets warned of the Theban war.
The passage lists rhetoricians' traits, says Plato valued genius above art, contrasts sophists and rhetoricians with ancient famous writers, and describes the Platonic Socrates as fearing disownment by the latter.
The passage states that slaughter has not ended with the day and that feud and a father's anger continue in the children's blood.
The stone in Abraham's place is said to show his footsteps; traditions connect it with building the Caaba or with Abraham having his head washed; it is enclosed in an iron chest, associated with pilgrims drinking Zemzem water and prayer, and was hidden by temp
Rig-veda hymns are described as celebrating Indra’s heroic deeds, divine combats and victories over enemies, and memories of ancient heroes.
The passage says people inherit mental and physical qualities from parents, remote ancestors, race, and general human conditions, but that these cannot be precisely defined or estimated and form only a small part of each individual.
A daughter of Daksha became one of Kasyapa’s wives and mother of the Daityas, called the general mother of Titans and malignant beings.
Polyneices, called heaven-born and golden-haired, sets a silver table once belonging to Cadmus before Oedipus and fills a golden cup with sweet wine; Oedipus perceives his father's treasures and is grieved.
Entellus throws down giant gloves of sevenfold oxhide sewn with lead and iron and says they belonged to Eryx and were used in the fight with Alcides.
Phoenix urges Achilles to obey the reconciling goddesses, says honors have been sent by the general through noble Greeks, and introduces an ancient example of men who conquered revenge.
Some commentators describe the old Adites as 60 to 100 cubits tall; the tribe of Thamud is introduced as descendants of Thamud son of Gather son of Aram, and Salih is sent to restore them from idolatry.
The stories are described as tales old women in country places tell to grandchildren; nobody knows their age or first teller.
The passage states that Peisistratus's labours were probably editorial and that his taste would lead him to preserve an ancient traditional order rather than reconstruct the poems fancifully.
Wars among Arabian princes allowed Selim I and Soliman to seize Red Sea coasts and part of Yaman with a fleet from Sues, but later successors retained little beyond Jodda with a weak Basha.
A copy from the preserved table is said to have been sent by Gabriel to the lowest heaven in Ramadan on the night of power; Gabriel then revealed it to Muhammad by parcels over twenty-three years at Mecca and Medina, and showed him the whole volume annually, t
At the tavern door at dusk, an 'Angel Shape' bears a vessel, bids the speaker taste it, and it is 'the Grape.'
Angels and the spirit of Gabriel descend in that night by permission of their Lord with decrees concerning every matter.
God knows concealed and public speech, night hiding and day emergence; each person has successive angels before and behind watching by God's command.
A higher angelic region is governed by the Great King; faithful servants fulfill His commands, lack evil inclination, guard the Kingdom's frontier, occupy crystal and precious-stone forts, and are immortal.
Whoever is an enemy to Gabriel is addressed; Gabriel caused the Koran to descend on the prophet's heart by God's permission, confirming earlier revelation and giving direction and good tidings.
Enemies of God, angels, apostles, Gabriel, or Michael are enemies opposed by God; evident signs are sent down and disbelieved only by evil-doers.
Chapter opening praises God as creator of heaven and earth and describes angels as his messengers with two, three, and four pairs of wings.
God did not create the heavens and earth as sport; truth confounds vanity; all in heaven and earth are subject to him, and angels in his presence praise him night and day without tiring.
The Bodisat is dwelling in the City of Delight when the Buddha proclamation occurs; the text introduces three proclamations on earth.
Gabriel descends with a promise that Mohammed will either take the caravan or beat the succours.
God says he will make man of clay, form him, breathe his spirit into him, and command worshipful prostration; the angels prostrate, except Eblis, who is proud and unbelieving.
Muslims are said to regard the ceremonies as ancient as Abraham; God enjoined them on Abraham; Gabriel, appearing as a beautiful youth, showed ablution; some trace the ceremonies to angels teaching the first parents.
The passage lists early events: visions of Gabriel in Muhammad’s fortieth year during retreat for devotion and meditation at Mount Hira, a period of depression and reassurance, a pause awaiting another angelic vision, private work for three years, and about fo
Bharat restrains Śatrughna: “Forgive! thine angry arm restrain: / A woman never may be slain,” adding that Ráma would condemn killing Kaikeyí or the maid.
The Northland watch-dogs bark fiercely. The master asks daughter, wife, and son to investigate, but each refuses because of household or work tasks.
Geese are praised for giving the alarm that saved the Capitol when threatened by the Gauls.
Rama commands; the Vanars obey, seek the forest, uproot palms, asokas, sals, bamboos, flowering trees, and creepers, and draw timber to the sea.
Jaṭāyus addresses the fiend, swoops on the giant’s back, and wounds him with talons, beak, claws, wings, and feet.
On the way to Panchavati, Rama sees a giant vulture of unmatched size and strength; the bird gently says he is an old friend of their royal father.
Socrates says guardians are like watch-dogs; male and female dogs share employments, so women with the same employments as men need the same education in music, gymnastics, and war, though this may provoke jokes about riding, weapons, and naked exercise.
The passage compares Atrides to a lion leaving a fold at dawn after darts and blazing brands drive it off.
“THE FOX WITHOUT A TAIL ... THE FOX AND THE LION ... THE DOG AND THE SHADOW ... THE BEAR AND THE FOX”
Ares equips the Mice; their armor and weapons include bean-pods, ferret skin, reeds, lamp centers, bronze needles, and pea-nut shells.
The speaker sees clay shapes and a dog, asks the Potter why such a faithful soul was sunk so low at birth, and sees a vase design of a temple where a dog supports a main support; an inscription names the dog faithfulness in heaven.
Picus is represented as a youth with a woodpecker on his head, and the bird is thereafter regarded as prophetic.
Cuchulain says Loch mangled his thighs and wounded his sides; a grey-red wolf bit him and an eel dragged him down; Laeg sent Aife's spear downstream, and Cuchulain hurled it so that Loch fell.
Entries state that a rattlesnake is not killed, include superstition about killing sables, note that a turtle is not eaten by the Samoans, and say birds and beasts of the wood are held sacred by the Samogitians.
Ants were once men and made their living by tilling the soil.
At Jetavana, after the Double Miracle and Descent from Heaven, monks praise the Tathāgata’s unequalled power; the Teacher says that in a former animal birth no one else could drag the weight he dragged.
The Battas of Sumatra are said to believe that a living person's soul may enter an animal body; a doctor may be asked to extract a patient's soul from a fowl where an evil spirit hid it.
The Dragon King orders a severe punishment: the jelly fish’s bones are drawn out, he is beaten with sticks by palace servants, thrown into the water, and left to adjust to bonelessness.
A fable is said to be carved in bas relief around the Great Tope at Bharhut, where a fair gosling is represented choosing the peacock for her husband; it is also referred to in a Pañca Tantra stanza and said not to have reached Europe.
Titles include 'THE WOLF AND HIS SHADOW,' 'THE PLOUGHMAN AND THE WOLF,' 'MERCURY AND THE MAN BITTEN BY AN ANT,' 'THE WILY LION,' 'THE PARROT AND THE CAT,' and 'THE STAG AND THE LION.'
The supplied passage is a sequence of fable titles from 'THE OX AND THE FROG' through 'THE FROGS AND THE WELL'.
Animal-centered titles include “The Banyan Deer,” “The Greedy Antelope,” “The Deer who would not Learn,” “The Cunning Deer,” “The Monkeys and the Demon,” “The Dog who turned Preacher,” horse, elephant, bull, ox, pig, peacock, quail, fish, bird, partridge, and
The vulture sees Sítá weeping in the car, ignores his wounds, attacks again, and breaks Rávaṇ’s jeweled bow; Rávaṇ takes another bow, which the vulture also snaps.
Pliny notices tortoise flesh against witchcraft; Geoponica prescribes a living tortoise as a charm to protect vineyards from hail.
Mac Datho brings out the hound on a leash to test which army it will choose. The hound joins Ulster, attacks the fleeing Connaughtmen, seizes Ailill and Maev's chariot poles, and is struck by Ferloga; the plain of Ailbe is explained as named from the hound.
Hector pursues the bleeding Patroclus and gives him a mortal wound; the fall is compared to a lion killing a boar near a spring after contesting the water.
The king sends Mahinda to learn why the state elephant refused food; Mahinda finds that the elephant wants a Dāgaba built, and the king has the temple built at once.
The dog lowers its tail, bows to the ground, apologizes for rudeness, says it has heard of Momotaro's strength, and asks to be taken as a follower to the Island of Devils.
At the beginning of the world, a fox, otter, and monkey are intimate friends. The fox proposes stealing from the Japanese; they steal a bag of beans, a bag of salt, and a mat from a rich man, and the fox distributes the salt to the otter, the mat to the monkey
Oisin asks leave of the king and Niamh to return to Ireland; Niamh fears he will not return, warns him not to get off the white horse or touch the ground, says he would become old and blind, and gives him a farewell kiss.
A raven answers from a tree, telling Kullerwoinen to take a shoot or birch-rod, drive the herd through marshes, lead parts to wolves and bear-dens, call wolves his children and bears his standard-bearers, and repay the hostess.
Zulu belief: every man has an ihlozi, a mysterious serpent that guards and accompanies him underground; a man without one must die, and if the serpent is killed the man dies while the serpent revives.
Ryn Jin summons many sea creatures and tells them that the visitor is Hohodemi, the august grandson of Amaterasu, who has come to the bottom of the sea seeking the stolen or missing hook.
The travellers come to the land of Apes, and the King of the Apes orders them brought before him.
Paduma has three assemblies and dwells in a forest grove; the Bodisat as a lion venerates him in trance, attends seven days without seeking prey, puts faith in the Order, and receives a prophecy of future Buddhahood. Paduma's city, kin, disciples, Bo-tree, hei
The hawker dresses the ass in a lion's skin, releases him in a barley-field, and the watchmen and villagers react fearfully, with villagers bringing weapons, chanks, and drums.
THE OWL AND THE BIRDS; THE ASS IN THE LION'S SKIN; THE SHE-GOATS AND THEIR BEARDS
Osiris is regularly identified with Apis of Memphis and Mnevis of Heliopolis; Frazer is uncertain whether they are corn-spirit embodiments or distinct deities fused by syncretism, and notes their worship by all Egyptians.
The servant's poem describes the rolling chariot, a large warrior above it, swift movement, hound and hawk imagery for Cuchulain, and the expectation that he brings defeat.
When the storm abates and the animals are about to leave, they decide to show gratitude by dividing the life of Man among themselves and endowing each part with their own qualities.
Selected story titles include "The Ass in the Lion’s Skin," "The Talkative Tortoise," "The Jackal and the Crow," "The Wise Judge," "Sakka’s Presents," and "A Lesson for Kings."
In a fable, a hawk carries a speckled-necked nightingale in his talons among the clouds and says the stronger may take, eat, or release the weaker.
The farmer’s only daughter is soon to be married, and her mother orders that the Pig be fattened for the wedding feast.
The gods drag the stream; Loki evades two attempts but is caught by Thor in mid-air, and the salmon's slim tail is attributed to Thor's grasp.
The line range lists fable titles including “THE FOX AND THE HEDGEHOG,” “THE CROW AND THE RAVEN,” “THE WITCH,” “THE OLD MAN AND DEATH,” “THE MISER,” “THE FOXES AND THE RIVER,” “THE HORSE AND THE STAG,” “THE FOX AND THE BRAMBLE,” “THE FOX AND THE SNAKE,” “THE L
The future Buddha reasons that the tortoise made friends with wild ducks, bit a stick while they carried him through the air, tried to speak, let go, fell from the sky, and died.
Amina beats the dog-formed narrator with a stick, pursues him into the courtyard, and tries to crush him with the street gate, but he escapes with only his tail hurt.
The Woodpecker and Turtle come to help; the Woodpecker tells the Turtle to gnaw the leather trap while she keeps the hunter away.
Credhe sees a crane with two nestlings threatened by a fox; the crane stretches over the birds and would rather die than have them killed; Credhe comments on her own love in relation to the bird's distress.
The note reports an opinion that Pharaoh's men pursued the true believer, who fled to a mountain, prayed, was guarded by wild beasts, and whose pursuers returned frightened and were killed by Pharaoh.
A noble spirit is described as persisting until it slays or is slain, or until it hears reason as the shepherd’s voice telling the dog to bark no more; the State’s auxiliaries are likened to dogs and rulers to shepherds.
The sleepers appear awake though sleeping; they are turned right and left; their dog stretches its forelegs at the cave mouth; a viewer would flee in fear.
Jaṭáyus says he will be Ráma’s helper and will stand by Sítá when Ráma and Lakshmaṇ pursue the chase.
The Empress's little dog guides Peredur, rouses the stag, and drives it toward him; the stag attacks and Peredur beheads it with his sword.
Cadmus searches unsuccessfully for years, consults Apollo's oracle at Delphi, and is told to abandon the search and found a city where an unyoked heifer lies down.
Cadmus consults the oracle of Phoebus; the oracle says an unyoked heifer will meet him in lonely fields and that he should build a Boeotian city where she lies down.
The deer rise in pity, gaze toward the quarter where Ravana took his captive, move that way, and Lakshman identifies their looks as guidance southward.
Nine Fianna search many Irish places for a pup; they see three armies coming toward them, one Cat-headed, one Dog-headed, and one White-backed.
The husband orders two servants to kill the child and bring back her heart; they spare her, kill a dog instead, secretly return the child to her mother, and bring the dog's heart to the stepmother, while the mother flees with the child.
A nearby good-natured rabbit hears the farmer crying, learns the story, becomes angry at the badger, and tells the farmer he will avenge the wife's death.
The baker tells neighbors; they test Rufus with bad money, he succeeds, and crowds come to the shop, increasing the baker’s trade.
The Salmon of Llyn Llyw says it travels upstream toward Gloucester with every tide and has found wrongdoing there; Kai and Gwrhyr ride on its shoulders to the prison wall and hear lamentation from the dungeon.
Owain is attacked and hard pressed; the lion comes to his assistance and together they overcome the young men, who complain about having to contend with the animal.
A bee flies over the ocean for three days to islands, water-cliffs, and grottoes; it finds a sleeping maiden in honey-fields, dips its wings and fingers in honey and flower juices, and returns with honey to Kapo.
A countryman witnesses the encounter, assists the eagle, frees him from the serpent, and enables him to escape.
The note says Hindús regarded monkeys as half human and half divine and suggests Rámáyana monkeys were confused with aboriginal peoples, perhaps including Marawars or armies accompanied by monkey bands.
A ruddy youth comes from a bright yellow tent topped by a red lion and reports that Arthur's attendants are killing some of Owain's Ravens and worrying others; Arthur again tells Owain to play.
The sparrows remember that the old woman cut off the Lady Sparrow’s tongue after she ate rice-paste by mistake; they love the old man, hate the old woman, and determine to punish her if they can.
A Bushman reportedly did not distinguish man from brute and imagined a buffalo might shoot with bows and arrows; Alaskan islanders reportedly took Russians for cuttle-fish because of clothing buttons.
“before the fires were kindled it was customary to hunt squirrels in the woods.”
The narrator hears a breathing form, follows it through a cranny and narrow rock passage, sees increasing light, emerges at the seashore, and concludes a small animal showed the escape route.
The bird of Phoebus discovers Coronis’s infidelity and flies to his master to disclose the hidden offence.
“THE FOX WITHOUT A TAIL ... THE FOX AND THE LION ... THE DOG AND THE SHADOW ... THE BEAR AND THE FOX”
The fable summary says Pan challenges Apollo; Tmolus judges in favor of Apollo; Midas alone disagrees, receives asses’ ears, conceals them, and is exposed by his barber.
Solomon reviews the birds, notices the lapwing is absent, threatens punishment unless she has an excuse, and the lapwing returns with news of a woman ruling Saba with a magnificent throne.
After Aino vanishes, bear, wolf, and fox are considered as heralds but rejected because they would harm cattle, lambs, ducks, or chickens; the hare is accepted as herald and agrees to tell her kindred.
The boys had never seen a turtle and were afraid, thinking it was a demon; they report, “There is a demon on the bank of the lake.”
Guardians need both gentleness to friends and fierceness to enemies; dogs are gentle to friends and fierce to strangers, and human watchdogs must be philosophers or lovers of learning, requiring education.
“It is me they are teaching. I am in future to be harsh, violent, and cruel.”
A cited poetic passage describes an inactive horse by a manger, refusing grain and weeping for slain associates and master.
The Myrmidons are located in southern Thessaly, traced to Myrmido son of Jupiter and Eurymedusa, fancifully linked to ants, and described as early field-dwellers using dens and tree cavities until Ithacus settled them.
The black fellows conclude that the brothers turned into little white-throated birds to escape vengeance; those birds are called Weeoombeens, and Piggiebillah's memory is linked to a porcupine ant-eater with miniature spear-like skin.
The note says the names Hare, Carp, Bear, and Gull can be learned as Otawa totem clan names from cited sources.
The footnotes gloss many dog names from Greek terms for actions and traits such as tracing, eating, sight, ranging, killing, storm-like speed, hunting, catching, barking, strength, whiteness, soot, snatching, blackness, hair, greed, wild tooth, and subduing be
Poh Loh says he understands horse management, then brands, clips, pares, halters, shackles, stables, hungers, thirsts, trots, gallops, grooms, trims, bridles, and whips horses, causing many deaths.
Four snowy white horses graze on the plain; Anchises says horses signify war but can also bear harness and yoke in concord, giving hope of peace.
The blossom-bearing wind now feels like fire; a dark-winged bird that warned of grief sings from a tree; the speaker addresses Lakshman and describes birds, a bee at the Tila tree, and the Aśoka tree.
Jaṭāyu is identified as a semi-divine bird, friend of Rāma, who fought in defense of Sītā.
Sítá, carried through the air by Rávaṇ, sees a vulture on a lofty tree and asks him to tell Ráma and Lakshmaṇ that she has been torn from her home.
Notes a similar Hindu story and says the lizard form of the soul is not mentioned.
Ráma speaks with Sugríva, they form friendship, Báli is slain, Sugríva reigns, hosts and spies are organized, Ráma gives a ring, a cave is mentioned, Sampati becomes a friend, and Hanumán leaps across the sea toward Lanká.
The note explains Vánar as a frequent name for the monkeys of Ráma’s army and as possibly derived from vana, wood, meaning forester or inhabitant of the wood.
The passage lists fable titles from The Gnat and the Lion through The Bear and the Fox, with a section heading In Black and White and many animal-pair or animal-object titles.
THE LION AND THE BOAR
THE EAGLE, THE CAT, AND THE WILD SOW
The opening sequence lists titles: 'Prometheus and the Making of Man,' 'The Swallow and the Crow,' 'The Hunter and the Horseman,' 'The Goatherd and the Wild Goats,' 'The Nightingale and the Swallow,' and 'The Traveller and Fortune.'
Caoilte asks how to get freedom for his master; the king says Finn will be released if Caoilte can bring together a couple of all the wild creatures of Ireland.
Hunters commonly cut out the tongues of killed animals; Omaha hunters remove a slain buffalo’s tongue through the throat, treat the tongues as sacred, keep them from tools or metal except in kettles, and eat them as sacred food.
At the river bank, a man is troubled because heavily loaded wagons cannot be drawn by oxen through the shallow water.
The partridge asks, "Surely you won't kill me?" and says she helps bring birds to the fowler's nets.
A wild boar finds a magical gem in a forsaken village, holds it in his mouth, rises into the air by its magic, and travels to an island in the ocean.
The oak-god returns the woman and golden horse to the man, forbids more sky journeys, tells them to breed from the horse, and its descendants eventually fill Aino-land.
The names are described as corruptions of the Indian names of two jackals, Karatak and Damanak, who take a principal part in the first fable.
The large elephant Mahmd refuses to advance toward Mecca, kneeling when forced in that direction but moving briskly when turned elsewhere.
Australian aborigines burned animal bones because an enemy might use the bones with charms to cause the death of the person who had eaten the animal.
Camaralzaman sees birds fighting in a tree; one is killed and buried by two larger birds, who later bring back the killer bird, kill it at the grave, and tear open its body.
The horse turns back to Emain with the shield on the horse and the head on the shield.
The passage contrasts two forms of animal worship: animals are revered and spared, or revered because they are killed and eaten; expected benefits include help, protection, non-injury, flesh, and skin.
The note explains Smintheus as an epithet of Apollo associated with mice, including an oracle story in which field-mice gnaw baggage straps and armor thongs, leading settlers to found a temple to Sminthean Apollo.
Menelaus is shocked, says the suitors would usurp a brave man's bed, compares them to a hind's young in a lion's lair, says Ulysses would swiftly punish them if he returned, and promises to report what the old man of the sea told him.
Aeneas hears, shifts from pity to rage, and approaches combat; Idomeneus stands against him and is compared to a fierce boar on a mountain awaiting hunters.
Ailne refuses to bring the cup at first; after Conan says he only asks not to die stripped bare, she brings a sheepskin, puts it on his back, and it fits, grows to him, and covers his wounds.
The Śuka Saptati is described as the seventy stories of a parrot, with Greek, Persian-derived, Hindustani, and English versions listed.
Virbius is identified with Hippolytus, killed by horses, restored by Aesculapius, hidden by Diana at Nemi from Jupiter, and worshipped as a forest king; horses are excluded from the sanctuary because they killed Hippolytus.
After death, Deereeree is changed into the willy wagtail, whose night cry repeats her plaintive call.
Rāvaṇa interrupts Marutta's sacrifice; gods take animal shapes to escape—Indra as peacock, Yama as crow, Kuvera as lizard, Varuṇa as swan—and give boons explaining animal traits and funerary associations.
The Goldi sometimes capture and cage a bear, feed it well, call it son and brother, parade it at a festival, kill and eat it, and suspend its skull, jaw-bones, and ears on a tree against evil spirits; eating the flesh is believed to give hunting zest and coura
The passage explains that, from the described viewpoint, animals have human-like feeling and intelligence and souls that survive death or are reborn; killing an animal may expose the killer to vengeance by the animal’s spirit or its species kin, understood thr
The speaker invokes the Muses from Helicon and announces the war of Mice against Frogs, saying the Mice rivaled the exploits of the earth-born Giants.
The Battle of the Frogs and Mice tells of a quarrel between frogs and mice and their battle, which Zeus ends by sending crabs.
Cormac strikes the Brown Bull with a spearshaft and rebukes him; the Brown Bull hears because he has human understanding, becomes infuriated, circles the Whitehorned, and breaks his lower leg.
Those who do not know wisdom and virtue are said to move only up and down as far as the mean, never reaching the true upper world; like cattle, they look downward, feed, breed, and fight one another with iron horns and hoofs because of insatiable lust.
Signs listed include the Euphrates revealing gold and silver, demolition of the Caaba by Ethiopians, speaking beasts and inanimate things, fire in Hejz or Yaman, a descendant of Kahtan driving men with a staff, and the coming of the Mohdi.
The terror of the day causes nursing women and pregnant she-camels to be neglected; animals may gather in one place, forgetting natural fierceness and timidity, because of the trumpet and shock of nature.
Note 333 compares the passage to Homer, where Achilles’ horses lament with tears after learning of Patroclus fallen in the dust, slain by Hector.
The Maithil lady laments over Jaṭāyus, speaks of omens, says birds and deer show the captor’s path, says the royal bird died for her sake, and calls on Rāma and Lakṣmaṇ to rescue her.
In the cited tradition, Al Samiri collects ornaments, melts them in a furnace into a calf, adds dust from Gabriel's horse's footsteps, and the calf lows and becomes animated; the Israelites worship it.
Al Smeri, not Aaron, is said to cast a calf from ornaments; Israelites worship it; dust from Gabriel's horse's footsteps thrown into its mouth makes it low and become animated.
Ailill asks whether Fraech's harpmen should play. They carry harps in decorated otter-skin cases, wear roe-hide and white cloaks, and have gold, silver, and bronze harps with serpent, bird, and hound figures that move when the strings are played.
The people say they carried loads of gold and silver ornaments and cast them into fire; al Smeri likewise cast in collected material and produced a corporeal lowing calf, which he and companions called their god and Moses' god.
Note cites a tradition that the calf came forth lowing and that Samuel entered it and lowed in order to mislead Israel.
Ogma finds Orna, the sword of Tethra, draws and cleans it, and the sword tells all deeds done by it.
The preface describes birds, beasts, fishes, serpents, celestial bodies, blood, people, ships, trees, and waters as animated, speaking, magical, or capable of shapeshifting.
Jesus announces signs: making a bird-like clay figure and breathing on it so it becomes a bird by God’s permission; healing the blind from birth and the leper; raising the dead; and telling people what they eat and store.
The dust of Gabriel's horse's feet animates the golden calf.
A note says some identify the made bird as a bat, while others suppose Jesus made several birds of different sorts.
Three men come out and kill the King of Ulster's sons; the hound breathes on them, they turn to ashes at once, and no blood, flesh, or bone is found afterward.
Guinea towns annually banish the devil; at Axim an eight-day feast allows lampooning, then the devil is hunted and pelted out of town, and women wash vessels to remove uncleanness and the devil.
A festival in honor of Nike was celebrated on April 12.
Teirnyon Twryv Vliant, lord of Gwent Is Coed, has a beautiful mare whose colts vanish every first of May night; he resolves to watch armed.
Aaron shall cast lots for the two goats... The goat shall carry all their iniquities on himself to a solitary land.
A knight challenges someone in the meadow beside Arthur's palace; Peredur fights and overthrows him, then overthrows one knight every day for a week.
The maiden recalls childhood plenty, berry-gathering in woods, uplands, and mountains, losing the homeward path, weeping, climbing a lofty mountain, and hearing the woods and hills answer that no help will come and home is far away.
The Seftians are described as affirming God's eternal attributes, being called Attributists, and treating hands, face, and eyes as declarative attributes used in narration.
The Moshabbehites or Assimilators are described as allowing resemblance between God and creatures and supposing God to have members or parts and local motion, including ascent and descent.
Lemminkainen seeks a pathway and asks Tiera whether they will reach their destination; Tiera/Kura says they came for vengeance but may perish in Sariola and become food for vultures, ravens, crows, and eagles.
Hector says the troubles will cease by Jove's decree when they crown the bowl to heaven and liberty, while the foe mourns frustrated triumphs and Greece returns through the seas.
Near the end of the Republic, the pattern in heaven replaces the city of philosophers on earth; the distant kingdom is also the rule of human life, prepares for future life, and the political ideal is realized in the individual.
"when this wall was finished, Gog and Magog could not scale it, neither could they dig through it"
Heimdall receives a flashing sword and Gjallar-horn; the horn is to be sounded when enemies approach and at the final battle.
Kafir hunters address an elephant as great captain and mighty chief while spearing it; after death they excuse the killing as accidental and solemnly bury the trunk because it is called the elephant's hand.
Sale's note describes predicted apostasy, listing Arab groups, leaders, and prophetic claimants, and then reports commentator disagreement over groups who supplied the loss of renegades.
Moses is asked why he hastened from his people to receive the law; he says they follow close and he hastened to please the Lord; God replies that the people have been tried since his departure and that al Smeri seduced them to idolatry.
If believers apostatize, God will bring other people in their place, loved by God and loving God, humble to believers, severe to unbelievers, fighting for God's religion without fearing detractors.
The passage says these are signs of God; some apostles are preferred over others, Jesus son of Mary receives manifest signs and the holy spirit, and later people contend after signs have come.
Otso is told to cast malice and hunger onto mountains and trees and to eat forest foods, roots, ant-hills, and Metsola’s honey rather than the herd’s grass.
Chinese brass mirrors are hung over household idols because evil spirits entering the house and seeing themselves in the mirrors are thought to be scared away.
Frazer says Virgil represents Aeneas taking the mistletoe to Hades, perhaps because the mistletoe was supposed to repel evil spirits.
The speaker seeks refuge with the Lord of daybreak against created mischief, the overtaking night, weird women, and the envier when he envies.
The passage reports beliefs that no one will die within the year in the house from which Death has been carried, and that a village from which Death has been driven may be protected from sickness and plague.
Heracles’ shield is described as glittering with precious materials; at its center is Fear in adamant with fiery eyes, and Strife hovers above, while enemies’ souls go to Hades.
According to Persian superstition, smoke from burning rue has power to avert the evil eye.
The Caliph says he saw Sidi-Nouman treat a horse in a barbarous manner, says onlookers blamed him, and demands the whole truth about the repeated flogging and spurring.
Trijaṭá consoles Sítá, saying Ráma lives; she points to hopeful Vánar faces, the army’s firm array, and the beauty remaining on the blood-wet heroes as signs that they are not dead.
“He ceased: o’erpowered by shaft and spell / The sons of Raghu reeled and fell.”
A man catches a jackdaw, ties string to one leg, and gives it to his children as a pet.
"now comes the third trial, which is dedicated to Olympian Zeus the saviour"; a sage says only the wise person's pleasure is true and pure and all others are shadow.
The fable opens with an Olive-tree taunting a Fig-tree over the loss of her leaves at a certain season.
"For the strength of your love, Patrick, do not forsake the great men; bring in the Fianna unknown to the King of Heaven."
Oisin says bells have deafened him, laments Patrick's crozier and clerks in the place of battles, and calls on Conan, Osgar, Diarmuid, and Caoilte for aid or presence.
The young nun says Devadatta is not the Buddha and asks the nuns to take her to the Master at Jetavana; they travel the forty-five leagues from Rājagaha and present the matter to him.
Elathan tells Bres to go to Balor of the Evil Eye, chief king of the Fomor, to see what advice and help he will give.
Pritha asks Vidhata to end her sorrows, asks Krishna, Bhishma, Drona, Kripa, and Pandu for help, and specifically asks Sahadeva to stay beside her.
Hercules' blood hisses and boils with burning poison; he raises his hands to the stars, addresses the Daughter of Saturn, and asks that death end his agonies.
Sítá bids farewell to Janasthán’s lawns, glades, forest dells, and cassia trees, asking them to tell Ráma that Rávaṇ bears his wife away.
Triśanku asks his priest Vaśishṭha for help, but Vaśishṭha says the hope is beyond the monarch’s scope.
A produced book says Christ appeared in human form and declared: "Thou art the invitation: thou art the demonstration: thou art the camel: thou art the beast: thou art John the son of Zacharias: thou art the Holy Ghost."
Glaucon reports that eulogists of injustice would say the just man thought unjust will be scourged, racked, bound, blinded, and finally impaled.
Nestor advises Agamemnon, recalls opposing the seizure of the maid from Pelides' tent, says Agamemnon wronged a man admired by men and gods, and urges ending his wrath by prayers or gifts.
Hunters cannot spare all animals, so they kill some for food while seeking to appease victims and their kin through respect, excuses, concealment of responsibility, and honorable treatment of remains.
The king descends, sees the trembling creature, and says that although an antelope normally avoids places where it has seen men or been frightened, this one has come there because it is bound by the lust of taste.
Nine chariot-fighters from Norseland and three foot-warriors arrive, followed by governors of the men of Erin whose office in battle is to kill Conchobar if he is defeated and rescue Ailill and Medb if they are defeated.
“offering his Cup, invite your Soul / Forth to your Lips to quaff--you shall not shrink.”
"Each hath his own appointed day; short and irrecoverable is the span of life for all"
A frightened man comes to Solomon’s court, says the Angel of Death looked at him, and asks Solomon to command the wind to carry him to Hindustan so he might save his life.
Etain tells Ailell she will heal him, kisses him, and tells him to come at daybreak to the house outside the fort.
Mohammed chooses twelve from their number to have the same authority among them as the twelve apostles of Christ had among his disciples.
Lakshmaṇ climbs a high Sál tree, sees a northern armament of elephants, cars, horses, foot soldiers, and banners, and urges Ráma to put out the fire, send Sítá to a cave, and ready armor, arrows, and bow.
“I hear the creaking of a chariot / with a beautiful silver yoke,” and a perfected male figure rises from or is associated with the chariot wheels as it passes named places.
Afshid conducts Babec to al Mutasem, who orders his ignominious and cruel death; Babec is said to have resisted the Khalifs for twenty years, killed more than 250,000 people, spared no men, women, or children among Mohammedans or allies, and left sectaries who
Grotesque or savage passages are often assumed to indicate high antiquity or Druidic originals, but the passage says this is uncertain; some passages in Leabhar na h-Uidhri romances may be antiquarian scribal insertions and ancient.
Roman and Sabine priests used bronze rather than iron for shaving; the Arval Brothers offered expiatory sacrifices when an iron graving-tool entered and left the sacred grove.
The passage notes simple archaic scenes: monarchs without guards, princes tending flocks, and princesses drawing water from springs.
Lakshman lays Virupaksha low with one arrow; Rama's giant foes shoot at his head and breast, and after their missiles are spent he sends four arrows that sever giant heads from trunks.
“The first wave having been passed, we proceed to the second—community of wives and children. ‘Is it possible? Is it desirable?’”
A warrior-sized knight arrives armed, greets Arthur and the household except Gwalchmai, and bears a gold-ingrained shield with a blue fesse and matching blue armour.
Eumaeus says that from the crest of the hill of Mercury above the town he saw a ship entering harbour with many men, shields, and spears; he thought they might be the suitors but was not sure.
Vaśishṭha and the saints gather in fear, wondering if anger over his father’s fate will make him slay warriors again; they recall earlier seas of warrior blood.
Lugh is at a fair outside Teamhair with the King of Ireland; when he learns the sons have landed, he enters Teamhair, shuts the gate, puts on Manannan's armour and the cloak of the daughters of Flidais, and takes his arms.
Pallas-Athene commands Cadmus to sow the dragon's teeth; armed men arise, fight until five remain, and those survivors help Cadmus build Thebes; later noble Theban families claim descent from them.
Before dawn the party rises and goes to the meadow. The Knight of the Sparrow-Hawk asks his lady-love to fetch the Sparrow-Hawk; Geraint stops her and says another maiden has the better claim, challenging the knight to battle.
The note says the Conlaoch battle is usually placed at the end of Cuchulain's life, but here appears before the War of Cualgne; it suggests an early legend of fighting Aife's son may later have made him Cuchulain's son, while the Yellow Book of Lecan makes Con
A political observation is cited: armed prophets have succeeded and unarmed ones failed; Moses, Cyrus, Theseus, and Romulus are named as examples who needed arms to establish institutions.
Guha has the horses watered and fed. Rama performs evening rites in bark, drinks stream water drawn by Lakshman, has his feet bathed, and rests with Sita by the river while Guha, Lakshman, and the charioteer keep watch.
Athena springs quickly from the immortal head, stands before Zeus who holds the aegis, and shakes a sharp spear.
As war-goddess she wears armour and a plumed helmet, carries the aegis, and holds a golden staff that grants youth and dignity to her chosen favourites.
Ulysses wakes at Nestor's call, asks why Nestor wanders in the silent night, hears that safety depends on this night, takes his painted shield, and joins the chiefs.
Hanuman bows, praises the two as godlike ascetic youths, asks why they have come near Pampa's waters, and describes their bows, arrows, quivers, and swords with serpent imagery.
THE ARCHER AND THE LION
The fable summary states that Cadmus’s companions are devoured by the dragon guarding the fountain of Mars; Cadmus slays it; Minerva advises him to sow its teeth; armed men arise, fight, and five help build Thebes.
Lakshmaṇ climbs a high Sál tree, sees a northern armament of elephants, cars, horses, foot soldiers, and banners, and urges Ráma to put out the fire, send Sítá to a cave, and ready armor, arrows, and bow.
Three similarly dressed and armed youths arrive; Fergus identifies them as Ros, Dare, and Imchad, the three sons of Fiachna, in quest of their bull and ready to fight for their bull and drove.
The Salii are described as dancing priests who in March went through the city dancing, singing, and clashing swords against shields; Frazer suggests they may have routed evils or demons as preparation for transfer to Mamurius Veturius.
Rama says the best fruit of friendship is helping a friend in need and promises that his feathered, golden-emblemed, snake-like shafts will make Bali fall.
Teirnyon Twryv Vliant, lord of Gwent Is Coed, has a beautiful mare whose colts vanish every first of May night; he resolves to watch armed.
Ferdiad dons elaborate armor, including an adamant stone or flag and iron kilt against the Gae Bulga, takes spear, falchion, and shield, and performs unprecedented feats.
Diomedes and Ulysses arm themselves: Diomedes with sword, shield, and plain leather helmet; Ulysses with sword, bow, quiver, and a wool-lined boar-tooth helmet with a traced chain of possession.
Tiera/Kura lies near the hearth and fire, arms himself with girdle, javelin, scabbard, and copper mail, and pledges aid to Lemminkainen by touching his javelin to Ahti's spear.
Druimderg has the deadly inherited spear Croderg. Seeing the king's open mouth as the only unarmoured part, he casts the spear into it; the king falls, the shield's flame goes out, and Druimderg beheads him.
The Vánars shout, fill the moat with stone, trees, rocks, and mountains, scale the ramparts, attack guards, and tear down parts of portals, towers, battlements, gates, posts, and pillars; chieftains lead forces at the four portals.
Rama commands; the Vanars obey, seek the forest, uproot palms, asokas, sals, bamboos, flowering trees, and creepers, and draw timber to the sea.
Sugrīva stays the host on the coast beneath trees, the army appearing like a second sea.
Sugríva says Vánar chiefs have roamed the earth and gathered legions from distant regions, including fierce bears, monkey troops, and varied apes dwelling in groves and woods.
“Sword, spear and shaft shall strew the plain / Dyed red with torrents of the slain. / To-day the Vánar troops shall close / Around the city of our foes.”
The men of Ulster rise together in the train of their king and in response to Laeg's call; they are naked except for their weapons and move through their tents rather than around them.
Ráma sends three rapid arrows, cuts off Triśirás’s three heads, and the headless trunk, streaming blood and smoke, falls motionless.
Fergus brings Etarcumul to Ailill and Medb's tent, cites the maxim about restoration and restitution, and argues that Cuchulain is too dangerous for even major warriors of Erin to face.
At Cul Sibrille, heavy snow covers men, horses, and chariots; no shelters, food, or drink are prepared, and the men cannot tell friend from foe until sunrise.
The young man beats the other side of the drum; the earth trembles, holes appear, fully armed warriors sprout from them, and he marches into the city, becomes king, and lives happily.
Frankincense exudes from tree bark in drops and is called stacta or stacte; ancient wines were flavored with myrrh.
MacRoth reports an army-sized, gleaming company at the mound in Slane of Meath, led by a fair-cheeked youth with curled yellow hair, differently colored eyes and brows, rich clothing, shield, spear, and sword.
MacRoth reports another company at the mound in Slane of Meath, led by a tall, broad warrior with black hair, red cloak, silver brooch, white linen shirt, red shield with gold boss, sword, and spear.
Finn considers challenging Daire Bonn; Caoilte takes the day's fighting with men from the Fianna. A fleet arrives, Oisin identifies the newcomers as Fiachra and Duaban Donn with friendly forces, and they help kill the son of the King of the Great Plain after C
Some older people remember Major Mitchell, called Mitchellan; mothers feared first wheel tracks and lifted children over them, comparing the danger to sores from treading on a snake's track; the legends were told to children around camp-fires.
The prince mounts the horse, turns the peg without instruction, rises rapidly toward the sky, later finds another screw, turns it, and descends until he reaches the palace roof after midnight.
After Socrates' speech the company applauds; Aristophanes begins to answer, but loud knocking at the door and the sound of a flute-girl interrupt, and Agathon sends attendants to inspect the intruders.
At daybreak Ulysses and Eumaeus have lit a fire in the hut and are preparing breakfast; Telemachus approaches, and the dogs fawn rather than bark.
Poets are described as representatives of falsehood and feigning, like sophists and rhetoricians, and as false priests, false prophets, lying spirits, enchanters, and friends of tyrants.
Zeus orders Hephaestus to mix earth and water and fashion a maiden-shape; Athene, Aphrodite, and Hermes are assigned to give her skills, charms, longing, and deceitful nature.
Manawyddan makes fine leather shoes with gilded clasps; customers buy from him instead of others, so the cordwainers become envious and plot to slay him.
Phidias is said to have cited Homeric lines on Jupiter's majesty as the pattern for his Olympian Jupiter statue; viewers reportedly wondered whether Jupiter had descended or Phidias had ascended to see him.
The passage contrasts Jami's and Von Hammer's judgments of Hafiz and quotes Hafiz: “The ascetic is the serpent of the age!”
Dharmabhrit says the lake is Panchapsaras, made by Mandakarni through ascetic power; Mandakarni lay in the stream for ten thousand years and fed on air for ten thousand years, causing the gods led by Agni to fear he would gain one of their seats.
Fātima is described as a saint who continually works miracles, fasts by day, keeps night watch, eats only once in three days, and gives food and raiment to the poor, orphans, and widows.
The hermit meditates, faces east, addresses deities, and they appear amid fragrant winds, falling immortal flowers, heavenly drums, Apsarases, gods, minstrels, lutes, and celestial music.
The cited C. 170 verse says that when the speaker inclined to prayer and fasting he thought salvation had been attained, but ablutions were destroyed by pleasures and the fast annulled by half a draught of wine.
The guardians are to have no property, limited pay, and common meals; divine gold and silver are in their souls, while earthly gold is accursed to them, and private property would make them tyrants and bring ruin.
Because Yü sacrificed himself to the commonwealth, later Mihists wear short serge jackets and straw sandals, toil day and night, practice self-mortification, and say they must follow the Tao of Yü.
Viśvámitra threatens to create another Indra or leave the world without Indra, and begins forming new gods.
The hermits say their penance powers could destroy the night-rovers, but they refrain from using a curse because they do not want to bring to nothing the merit gained by long toil, even though saints are slain for food.
Atri says Anasúyá spent ten thousand years in severe penance, caused roots and fruit to grow during a ten-year drought, made Gangá flow, freed saints from cares, and made ten nights one for the gods.
“The narrative of Ráma’s exile in the jungle is one of the most obscure portions of the Rámáyana,” and it is difficult to find original tradition or actual life beyond “self-mortification and selfdenial” attributed to old Brahman sages.
An aged sage says Sita is not to blame, but fear of fiends has spread; Khara, Ravana’s gigantic and cruel brother, vexes Janasthan, feeds on human flesh, and hates Rama.
Alp-Arslan dies and leaves power to Malek-Chah, recommending Nizam-el-Moulk; Malek-Chah removes Nizam-el-Moulk's turban and inkstand; Nizam-el-Moulk is found assassinated under his tent and writes verses recommending his twelve sons.
Sugríva tells Ráma to abandon despair, notes that Sítá and the foe’s dwelling have been located, and urges the building of a bridge across the sea to the city on an island mountain by the beach.
Six of Ket's seven rivals are said to appear among the eighteen Ulster chiefs gathered on the Hill of Slane before the final battle of the Tain; Angus is the exception, and Fergus mac Lets and Feidlimid are mentioned elsewhere in the tale.
With Greek mythology, Roman Orcus became Greek Hades; Romans worshipped Aides as Pluto, also called Dis and Orcus.
Ishmael is said to have been Hebrew by origin and language, to have allied with the Jorhamites by marrying a daughter of Modad, and to have adopted their manner of living and language so that his descendants blended with them.
The Sabians are described as believing in one God, adoring stars or angels/intelligences residing in them and governing under the Supreme Deity, pursuing four intellectual virtues, and believing wicked souls are punished for nine thousand ages before mercy.
To save the object sought by the rite, the sacrifice speeds away like a deer, flees skyward, and is pursued by Rudras who strike off its head.
The Argonauts are hosted by Alcinous and Arete; Medea supplicates Arete; the Phaeacians refuse to surrender her because she is Jason's lawful wife, and the Colchians settle there.
Young maidens run races in the Altis in honour of Hera; the fastest receives an olive-wreath and sacrificial flesh; the races occur every four years and are called Herae.
Aeneas leads the crowd to a grassy plain enclosed by wooded hills and a valley amphitheatre; Trojans and Sicilians gather, with named runners including Nisus, Euryalus, Diores, Salius, Helymus, and others.
The narrator says that in youth he became sincerely attached to a young man whose beauty and society seemed incomparable.
"We would not give up our own country--Ireland--if we were to get the whole world as an estate, and the Country of the Young along with it."
Herodotus is said to report that the Psylli marched to make war on the south wind after Sahara wind dried the water-tanks; the simoom then buried them in the desert.
The servants must rise when the cock crows; they dislike this, especially in winter, and believe the cock wakes their mistress early.
At a high ship, Ajax and Hector contend: one seeks to fire the ships, while the other defends the vessel.
Cian asks for mercy, says killing him in human shape will bring an exceptionally heavy fine, and says the arms used will tell the deed to his son; Brian answers that stones, not weapons, will kill him.
The goatherd gives his own goats only survival rations, but feeds the wild goats abundantly because he wants them to stay.
The hypocrites tell Medina's inhabitants not to bestow anything on the refugees with the apostle so that they may separate from him; the passage says the stores of heaven and earth belong to God.
Hector and Polydamas lead Trojans toward the works to attack the fleet and wall with flames, but a heaven-sent omen stops the host.
Ghazzali is described as attempting to reconcile orthodox Islam with Sufi doctrines, especially in The Revival of the Religious Sciences, and as forming a system combining dogmatic theology with Arab mystical theosophy.
Cadmus, Athamas, and other friends rebuke Pentheus and try in vain to restrain him.
Myrrha decides death is preferable, ties her girdle to the top of the door-post, bids Cinyras farewell, and places the noose on her pale neck.
Ferdiad orders the chariot yoked; the charioteer warns him not to go. Ferdiad refuses interference, citing his promise to Medb and Ailill before the men of Erin and the shame of appearing afraid.
Ferdia's servant wakes him and recites a poem describing a silver-yoked chariot, the approaching warrior, and Cuchulain as Hound of Emain Macha and battle-Hound.
Juturna shows a sign: Jove's tawny bird pursues shore birds, seizes a swan from the water, is attacked by the flock, drops the prey into the river, and flies into the clouds.
The sixth of the mid-month is unfavorable for plants, good for male birth, unfavorable for a girl to be born or married; the first sixth is bad for a girl's birth but good for gelding kids and sheep and fencing a sheep-cote; a boy born then will favor sharp sp
Eighty and seven are identified as lucky numbers; thirty-six is described as a sacred number.
Indrajit goes through Lanka's gate to the plain, worships the Lord of Fire with prescribed offerings, a sable goat, and ritual implements; the flame gives auspicious signs of victory, and Brahma-bestowed weapons are charmed with spells.
Rama commands the host to go to the southern coast, says the demon lord stole his queen, vows to slay the fiend and free his consort, and mentions favorable omens.
The auspicious morning is described; the rite's materials include a holy wooden throne, golden urns, royal car with tiger skin, sacred waters from the Jumná-Gangá confluence and other waters, honey, curd, oil, rice, grass, milk, eight girls, an elephant, gold
Ordinary athletes are criticized as sleepy and fragile; warrior athletes should be like wakeful dogs, keen in sight and hearing, and able to endure changes of water, food, summer heat, and winter cold on campaign.
Returned originals were placed promiscuously in a chest without chronological order, making the dates of many passages uncertain.
Variant readings arose and caused serious disputes under Othman; Hodzeifa warned against allowing the people to differ regarding scripture as Jews and Christians did.
Aeneas stops the fight, rescues Dares, says “the gods are changed” and “Yield thou to Heaven”; Dares is led away bleeding, and the palm and bull are left to Entellus.
The king says he will send word all over the country asking the man who bought the dog to turn him loose, and will repay the purchase price.
Truth is valued; lies are compared to medicine. Rulers may lie for the public good, but private persons who lie to rulers may be punished for harming ship or State.
Socrates says approval of a law delights the author, rejection causes mourning, and powerful ruler-orators such as Lycurgus, Solon, or Darius may gain immortality of authorship and be thought godlike.
The grasshopper tale is said to be suggested by the scene; the grasshoppers represent Athenians as children of the soil and as chirruping beings who tell the Muses in heaven about those who honor them on earth; the story marks a subject change and preserves th
Corinth is called Pirenian Ephyre and its inhabitants are said to have sprung from mushrooms.
Hephaestus builds a golden palace on Olympus, makes dwellings for the gods, is attended by two moving golden female statues, forges Zeus's thunderbolts with the Cyclops, and receives Aphrodite in marriage; Aphrodite does not love him and mocks him.
Frey receives a marvellous sword that fights successfully by itself when drawn; he uses it chiefly against frost giants and is sometimes confounded with Tyr or Saxnot because of the weapon.
Peredur enters the open castle and hall, sees chessmen playing by themselves, hears the winners shout as if alive, and throws the chessboard into the lake.
Dido invokes the Sun, Juno, Hecate, avenging sisters, and gods of dying Elissa; she prays for Aeneas' war, exile, separation from Iülus, early unburied death, and commands Tyrian hatred of his seed, calling for an unnamed avenger and perpetual battle between d
The combatants fight hand to hand: Odin with Fenris, Thor with the Midgard snake, Tyr with Garm, Frey with Surtr, and Heimdall with Loki; Fenris grows enormously and swallows Odin.
The young crab confronts the helpless monkey about murdering his father; the monkey blames the father; the crab cuts off the monkey’s head, and the narration states that the father’s death is avenged.
Achilles declares vengeance for Patroclus and says Hector will be mangled; Hector pleads not to be left for dogs and asks for sepulture, an urn, and return of his ashes.
Meargach says: “Meargach of the Green Spears is my name,” and says he will fight any man brought against him “to avenge Tailc, son of Treon.”
Rama asks Sugriva where the cruel fiend was seen to fly and where he dwells; he declares that the thief of the Maithil lady has opened Death’s portal and will go to Yama’s halls.
Bendigeid Vran reads the letter, grieves over Branwen’s woes, summons the island, and counsel resolves to go to Ireland.
Aegeus' jealousy is linked to Androgeus' death; one account says the Bull of Marathon killed him, while others say Aegeus caused the murder.
Márícha describes Ráma as dutiful, virtuous, and exiled to fulfill his father’s promise; he warns that taking Sítá is like stealing the sun’s glory and describes Ráma’s anger and weapons with fire imagery.
Peredur identifies Kai as the knight he injured and says this began to avenge the insult to the dwarf and dwarfess; Gwalchmai embraces him, names are exchanged, and fellowship is pledged.
After Etain's disappearance, Mac O'c meets Mider; Fuamnach is absent, and Mider says she has deceived them and may harm Etain if she sees her in Ireland.
MacRoth reports another company with a large noble fiery man at its head, red hair, crimson eyes, cloak, brooch, shield, lance, shirt, sword, spear, and a blood-smeared company; the man himself is covered with wounds and blood.
"we are sweet and drinkable" before mingling with the Sea, after which the waters become "briny and unpalatable."
The Greeks feared to name Pluto directly and used descriptive titles such as Host of Many.
The narrator says to choose the life that makes the soul more just, carry adamantine faith in truth and right into the world below, avoid wealth and other evil allurements, choose the mean, and avoid extremes as the way of happiness.
Latin note says the person’s feet never touched the earth, the sun’s rays never illuminated the head, and the person did not go into open air.
The Flamen Dialis is said to be forbidden to touch or name raw flesh.
The passage connects the Burmese rule with customs after death that avoid sharp instruments near the ghost; Roumanians avoid an edge-up knife while the corpse is in the house lest the soul ride on the blade.
After the night meal and sleep, Angus advises Diarmuid not to enter single-exit refuges and not to cook, eat, sleep, and rise in the same places; Angus then says farewell and leaves.
“Wake! For the Sun behind yon Eastern height / Has chased the Session of the Stars from Night” and ascends to Heaven's field, striking the Sultan's Turret with light.
For one who is not a dialectician, “life is but a sleepy dream,” and many die before being well awakened.
Paraśuráma, Ráma son of Jamadagni, is called Ráma with the axe and described as the terror of the warrior caste.
Dido foreknows the plan, hears Rumour’s news that the fleet is being readied, and rages through the city like a startled Thyiad in Bacchic rites when Cithaeron calls.
Believers are told to avoid suspicion, prying into others' failings, and speaking ill of someone in absence; the latter is likened to desiring to eat a dead brother's flesh.
Believers are told to avoid frequent suspicions, not to pry, and not to traduce one another in absence; the passage asks whether one would like to eat the flesh of a dead brother and says this would be loathed.
The young Lion had been told by his father and mother not to make friends with wolves, but accepts this Wolf after the Wolf calls him "Great Lion."
Lane's note tells of a Sultan who sees standards striking lamps as an evil omen before a raid; an officer says the standards have reached the Pleiades, and the Sultan proceeds and returns victorious.
Socrates asks what would happen if pilots were chosen by property and a better poor pilot were refused permission to steer; the answer is that they would shipwreck.
During a festival, Tissa’s parents mourn his absence; a slave-girl asks what dish he liked most and promises to bring him back if granted authority.
The Fox is disgusted by the Monkey's promotion, finds a trap with meat in it, takes the Monkey there, and presents the meat as a morsel reserved for the King.
The lark examined the nets with curiosity and saw the bait.
The battle is compared to balanced scales; Hector’s might, with fate prevailing, turns the scale and he calls out to his host.
From early twilight until noon each casts missiles at the other and defends with feat-shields; throwing and defense are equally excellent, neither bleeds or reddens the other, and they cease the bout and throw the gear to their charioteers.
The passage opens with equal slaughter and no retreat; the gods in Jove's house pity mortal agony, Venus and Juno watch from opposing sides, and Tisiphone rages among the warriors.
Frazer says Balder's life in the mistletoe fits primitive thought; an object may be a person's life or death, and a person may be killed by the object containing it.
Lemminkainen warns Frost not to benumb him, says he will kindle fire in stockings, shoes, garments, and rigging, and threatens to banish Frost to Northland, where Frost may freeze caldrons, hearth-coal, women at dough, an infant, and a colt.
Wainamoinen asks the heavenly God for a fire-sword and lightning blade to subdue the monsters and send pains to Tuoni, east-winds, wicked islands, demon caverns, mountain rocks, and iron beds.
The speaker questions whether evil has come to his heart and body, calls it a dog of Lempo and monster from Manala, and orders it to leave his immortal body, liver, and vitals.
Plato rejoices in banishing poets, associates them with inferior faculties, treats Homer and Hesiod as no rule of life, and is described as opposing poetry to philosophy, sense to abstract ideas.
Lemminkainen begins incantations; lightning and flames appear from him; by his singing he silences witches and wizards and banishes heroes and minstrels to barren places, waters, fire, boiling waters, and torment.
An unnamed attacker strikes a protector; the son of Ægeus hurls a huge ancient figured bowl at him, and he falls vomiting blood, brains, and wine.
Travellers call them Christians of St. John the Baptist; they claim discipleship and use a kind of baptism, called their greatest mark of Christianity.
A servant fetches Demodocus’s lyre; nine stewards prepare the dancing space; young dancers perform nimbly, delighting Ulysses.
Theophilus is said to refer to the annotated lines as the most ancient mention of barter.
A battle is compared to a Gandharva dance; the note says Gandharvas were viewed as celestial musicians but may earlier have been heroic warriors, and adds that a Homeric expression about a war-dance before Ares is similar.
Greek battalions are compared to storm-driven sea waves and move silently under chiefs' commands; Trojan clamor is compared to bleating flocks and lambs in the hills.
Prophetesses called Idises, Dises, or Hagedises officiate at forest shrines and sacred groves, accompany armies, urge warriors to victory, perform bloody-eagle rites on captives, use tubs of blood in a dance, receive sacrifices, and later are degraded to witch
After ceasing combat, the warriors give weapons to charioteers, embrace and kiss, share horses' paddock and charioteers' fire, receive fresh-rush couches and healing herbs; Cuchulain sends an equal portion of herbs and plants west across the ford to Ferdia.
Fergus says Cuchulain's terms require one champion of the men of Erin each day, combat at the ford, conditional continuation or halting of the army, and no cattle taken across that ford by day or night while awaiting possible Ulster help.
Diarmuid and Osgar move toward one another despite the Fianna between them; Diarmuid strikes down those in his way, and Osgar's spear-throwing scatters the Fianna with sounds compared to wind and falling water.
Sáraṇ obeys, views the Vánar force, and identifies Níla at the head of forest-bred warriors; Níla’s voice and battle cry shake Lanká, groves, lakes, and hills.
The clash is compared to opposing winds in the air, with clouds and sea not yielding, and the Trojan and Latin ranks pressed foot to foot.
The men of Erin say Menn may leave without dishonour; the hosts will go a day’s journey north and wait until Conchobar rises from his Pains and the foretold great battle at Garech and Ilgarech occurs.
Conchobar tells Sencha to stay the men of Ulster until there comes “the strength of a good omen and favourable portent,” and until the sun and sunshine fill the land; they wait until this occurs.
Polyptes and Leonteus, Lapith-descended chiefs, guard the gates; they are likened to tall oaks and to wild boars, and they resist Asius' fighters while Greeks defend the wall and fleet with stones and darts.
The fight casts the river from its bed and course, leaving almost no water except what falls from the two heroes as they trample and hew at each other.
Arthur crushes the golden chessmen to dust; Owain orders Gwres son of Rheged to lower his banner. The banner is lowered, and all is peace.
The combat is compared to conflicting fires. Darkness covers the fight over Patroclus’ body, though the surrounding field remains in clear sunlight; Nestor’s sons skirmish at a distance without knowing Patroclus’ fate.
Hector addresses the hosts, tells them to conquer or die, and promises equal honors, spoil, and fame to whoever wins and drags Patroclus to the Trojan train.
The Greeks are driven toward the Hellespont by Hector's force, and they have not yet carried Patroclus' body safely to the tents; Hector's rage is likened to flame through ripe corn.
Menelaus debates whether to abandon Patroclus' remains, saying he yields not to Hector but to heaven, and wishes Ajax were within hearing so they could still fight for what remains of Patroclus.
The men of Erin say Fintan may withdraw without disgrace; they will give Crimthann back, retreat one day's march north, and Fintan will cease attacks until the foretold great battle at Garech and Ilgarech with Conchobar.
Cuchulain's twisting fit comes upon him; twenty-seven skin tunics and wound supports are described; his spring scatters bindings and dressings to named places and into the air; his wounds fill ditches and furrows with blood and gore.
Contortions take hold of the lad: his hair rises, fire is likened to each hair, one eye closes narrowly while the other opens widely, his mouth stretches open, and a champion's light rises from his crown.
Nemain, glossed as Badb, attacks or alarms the host; Dubthach’s noise disturbs sleep, fear spreads, he hurls a great stone at the throng, and Medb checks him before the host marches across sloughs and streams to Granard Tethba.
In war Odin rides the eight-footed grey steed Sleipnir, bears a white shield, throws a glittering spear over combatants to signal battle, and shouts a warcry.
As the two armies prepare to attack, a beautiful golden-haired woman comes crying; both sides stop, and Meargach's army recognizes her as their queen, Ailne of the Bright Face.
“BY the war-horses which run swiftly to the battle, with a panting noise; and by those which strike fire, by dashing their hoofs against the stones”
After sunset, night intensifies the battle; warriors cannot easily distinguish foe from friend and identify one another by speech.
Vánars scream defiance; earth, sea, and sky echo; battle sounds include elephants, horses, steel, and chariot wheels. The fight is likened to gods battling rebel fiends. Giants use axes, spears, and maces; Vánars kill with rocks, trees, nails, and teeth.
The men of Erin say the battle is white for Rochad son of Fathemon because eight hundred brave warriors fell for him, while he goes safe and whole to his own country and land without blood-shedding or reddening on him.
Minerva overtakes and strikes Venus; Venus falls; Minerva says the defenders of Troy should meet the same fate; Juno approves.
In a verse exchange, Ferdiad urges haste to battle at the ford where Badb will shriek and speaks of killing Cuchulain; the henchman answers that staying is better and warns of death and sorrow.
Hector throws at Teucer, misses, and kills Amphimachus of Neptune's line; Hector attempts to take the helmet, Ajax repulses him, and the Greeks recover the slain.
Helenus strikes Deipyrus on the temples with a Thracian blade; the helmet falls and remains a possible prize while Deipyrus lies dead.
Book III is titled “The Battle of the White Strand” and lists chapters on enemies of Ireland, Cael and Credhe, Conn Crither, Glas son of Dremen, the Men of Dea, the Fianna's march, fighters, royal sons, Labran's journey, a great fight, and Credhe's lament.
The ford contains a rock marked by sword-hilts, knees, elbows, fists, and spear butt-ends; twenty-nine standing stones were set up; the ford is named Fuil Iairn because of blood over weapons there.
As the day declines, Bhishma forces a path through the Pandav ranks; his palm-tree standard advances, and Matsyas, Kasis, and Panchalas do not face his chariot.
Sarpedon pulls at the battlement; stones yield, ruins roll, a breach appears, and war rushes in like a deluge.
After Cuchulain's allies fall, Ferdiad presses him hard. Laeg rebukes Cuchulain, who swells and becomes bow-like, then rushes at Ferdiad with violent animal comparisons.
A white army with many horses follows Cuchulain on every side; they are called people of Manannan Mac Lir and are associated with Eogan the Stream.
As morning brightens and the fight remains balanced, the Greeks finally pierce the black phalanx and let in the light.
Khara sends a thousand darts at Ráma; the night-rovers attack with arrows and weapons including sword, club, mace, pike, spear, and axe.
Ráma and Khara shoot volleys of arrows that fill the sky; Ráma’s shafts are compared to torrents from Parjanya, and the sun is obscured behind an arrowy veil.
The field is described as red and ghastly, covered with skulls, clotted hair, streams of gore, warrior limbs, elephants, horses, slain chiefs, headless trunks, and severed heads.
The earth is described as deluged with blood and compared to Ceres' threshing floor; Achilles' horses, chariot wheels, and axles crush and drip with gore, while Achilles stands grim with dust and blood.
Ferdiad says he has fallen, says the blow from Cuchulain's right foot was mighty, and says it was not fair to fall by Cuchulain's hand. In verse he speaks of Cuchulain's guilt, his own blood, Medb turning his hand, and rooks and crows coming to eat flesh and b
Ráma sees the opposing array and asks Vibhishaṇ who leads it; Vibhishaṇ identifies Akampan, Indrajít with Brahmá’s gifts, a bow like Indra’s and a lion flag, Atikáya with a huge bow, and crowned Rávaṇ under a moon-bright canopy.
On the dark battlefield, Cuchulain sees a man with half a head carrying half of another man; the figure asks him to carry the load, throws it at him when refused, and grapples with him.
Nestor is wounded by Paris and overtaken by Hector; Diomedes rescues him while Ulysses flees; the note refers to Homeric words given to Diomedes.
The Keres, frequently mentioned by Homer, are goddesses who delight in battlefield slaughter.
Krishna, Arjun's chariot-driver, sees the broken Pandav forces and rebukes Arjun against shameful flight.
A legend is mentioned that attributes Aino hairiness to their first ancestor being suckled by a bear; the author cautions that this is no proof of totemism without other evidence.
The merchant advises keeping her in Khacan's house for a fortnight, giving care, baths, and fitting dress because she is tired from the journey and tanned by the sun.
Cyllarus is described as golden-haired and handsome in his human parts, with a fine horse body, black coloring, and white tail and legs.
The note states that Troilus is named once in the Iliad and that his youth, beauty, and untimely end interested later poets.
God shows Iblis the beauty of women, said to deprive men of reason and self-control; Iblis claps, dances, and says he will prevail with these.
Danhasch and Maimoune dispute whether the princess or prince is more beautiful; Maimoune proposes bringing the princess to lie beside the prince for comparison.
The speaker says he no longer grieves at harshness, since a rose is not without thorns and honey is not without sting.
A person who sees and takes possession of others rather than himself becomes someone else; this is called a fatal error that both Robber Chê and Poh I can commit.
The narrator introduces Schacabac, who inherits one hundred silver drachmas, loses them, becomes a beggar, and uses manners and servant connections to enter rich houses.
Aillen retreats to Sidhe Finnachaidh on Slieve Fuad; Finn follows, spears him through the heart at the door, cuts off his head, and sets it on a crooked pole until sunrise.
Taistellach, one of Finn's messengers, refuses to leave until fighting; he challenges the ships, fights Coimhleathan, and beheads him in the sea.
Pharaoh accuses the magicians of believing without permission and plotting in the city, and threatens opposite-side amputation and crucifixion.
Socrates begins a tale about a very fair youth with many lovers and a cunning lover who pretended not to love him while actually loving him, and who argued that the youth should accept the non-lover rather than the lover.
In youth the narrator has close relations with a young person who has a melodious pipe and moon-bright form; the young person's cheek and lips are praised through images of immortality and sweetness.
No tainted eye may gaze on the Lady's face; an unsullied heart reflects her grace; her locks are like snakes that wound, and her red lips hold bezoar-like healing power.
"If thou knowest that the inclination is reciprocal, accommodate thy story to the temper of the hearer"; a discreet man in Mujnun's company would speak only with encomiums on Laila.
Cuchulain calls Ferdiad his foster-brother, comrade, and friend and pities that he fights on a woman's counsel; Ferdiad says he would be in ill repute with Medb and Erin's nobles if he left without combat.
In 'The Moon and Roses,' a solitary lover pours out invocations involving sun, moon, hyacinth-hidden roses, cypress, and weed; a puzzled hearer asks why he speaks of moon and roses instead of his mistress.
Peredur lodges at a hermit's cell; in the morning snow has fallen, a hawk has killed a wild fowl, a raven alights on it, and Peredur compares the raven, snow, and blood to the black hair, white skin, and red cheeks of the lady he loves.
Ferdiad says Medb's gifts are great but refuses to accept them if they require battle with Cuchulain, whom he calls his foster-brother, ally, beloved, and equal in arms.
Sumantra says the realms mourn Ráma: trees hang low, shoots and flowers are dead, waters are dried, beasts are still, serpents do not crawl, woods are hushed, and blossoms and fruits lose their former charm.
Leborcham goes to Cuchulain with the women’s request; Cuchulain reacts angrily, and Leborcham says the women have assumed blindness on his account, imitating the eye distortion he shows when angry.
Mingar identifies himself as son of Ailill and Maev and says they have come for cattle and brides. The maiden warns that the request will be resisted, asks about his force, and the maidens say they side with him and will consult their sisters.
The note states that a translation of Emer's “Awakening of Cuchulain” may be found in Thurneysen and that some points differ from that rendering.
Finn secretly visits Grania; she rejects him harshly, but he continues gentle and loving speech until he brings her to his own will.
A Caliph asks Layla if she is the woman for whom Majnun became distracted, since she does not seem exceptionally beautiful; Layla tells him to be silent because he is not Majnun or his pair.
Peredur rests on his spear; Gwalchmai approaches without hostility. Peredur explains that he was thinking of his beloved through snow, raven, and blood drops from a hawk-killed bird, comparing their colors to her appearance.
In winter, Deirdre's foster-father skins a calf on snow; Deirdre sees a black raven drinking the blood and says she will love only a man with hair black as the raven, cheeks red as blood, and body white as snow; Levorcham names Naisi son of Usnach.
Frithiof removes the hairy hide and appears as a noble-looking youth; the courtiers do not recognize him, while Ingeborg’s changing color and heaving breast reveal deep emotion.
Before sailing, Frithiof asks Ingeborg to elope south and become his wife, but she refuses because her father is dead and she must obey her brothers.
Berach Brec, yellow-haired queen loved by Finn, is wise, comely, generous, and hospitable from Samhain to Beltaine; the sons of Morna, who fostered her, demand she give up Finn, but she refuses and Art son of Morna kills her with a spear.
A man’s beautiful wife dies; her elderly mother remains because of the dowry. He tells a comforting friend that the wife’s absence is less intolerable than the mother’s presence and uses rose/thorn and treasure/snake images.
Lakshmaṇ and Sítá come out from the mountain cavern; Sítá sees Rama alive, his foes dead, and embraces him with joy.
The Earl strikes Enid; her louder cry causes Geraint to revive from his swoon, rise on the bier, take his sword from the hollow of his shield, kill the Earl at the table, and cause the company to flee in dread of a dead man rising.
A Persian image describes the beloved's hair as entangling and entrapping the unfortunate lover; long locks are compared to deadly snakes and curls to hooks that catch and tear the lover's heart.
Ailill refuses to confess the cause of illness; Eochaid leaves Etain behind near him so she can perform funeral duties if he dies; Etain visits daily, and his sickness is eased by her presence.
“Each path which near to thee I tread / Shall seem a soft luxurious bed.”
Æsacus avoids cities and the court, frequents lonely mountains and fields, sees Hesperie drying her hair by her father’s stream, and pursues her when she flees in fear.
Sigurd is laid on the pyre in armor with the Helmet of Dread, his steed, and faithful servants; Brunhild then distributes possessions, dresses richly, and stabs herself on her bed.
"I shall not throw my mind on another youth in Erin after thee," says Find-abair.
After Ailill asks for more berries, Fraech goes into the middle of the water and a serpent catches him; he asks for a sword, but no man dares give it because of fear of Ailill and Medb.
The fairy woman tells Ailill that Dartaid's forty cows may be won by sending his son Orlam, whom Dartaid loves, with forty princely youths from Connaught; she promises them bright garments that had decked the recently slain princes.
Diarmuid takes his sword to kill Ciach; Grania strikes a knife into Diarmuid's thigh; Diarmuid kills the Fomor and runs away through the storm without speaking to Grania.
A parable says a mighty man rescued a sheep from a wolf, but later cut the sheep's throat; the sheep reproached him for proving to be a wolf himself.
A walnut-tree grows by the roadside and bears a plentiful yearly crop of nuts.
Douban enters the hall and bows; the king seats him beside himself, honors him, gives him a rich robe of state, two thousand sequins, and further favors.
Frey dwells in Alf-heim as god of golden sunshine and warm summer showers; elves and fairies obey him and are described as beneficent spirits.
By analogy with medicine, cookery, the physician, the pilot, war, and alliances, Polemarchus accepts that justice gives good to friends and evil to enemies.
Light or white elves inhabit the air between heaven and earth, are governed by Frey from Alf-heim, and are described as lovely, beneficent, pure, and innocent.
The Idea of good is compared with the creator of the Timaeus, who created all things out of goodness.
The speaker will sing of Cytherea, born in Cyprus; she gives kindly gifts to men and has smiles and brightness on her face.
The monkey flees; the crab's son finds his father's smashed head and broken shell, with unripe persimmons around the body, and weeps.
Evander comes to the bier, clasps Pallas with tears, laments the son's reckless first battle, says he has survived his child, does not blame the Teucrians or treaty, and asks that Turnus be treated as the debt claimed by father and son.
The Trojan matrons receive Polyxena, count the children of Priam whom they have had to mourn, and lament the losses of Priam's house and Hecuba's reduced state.
Millindooloonubbah, a widow, enters crying that she was left to travel alone with many children; at each water hole she found only mud after the others drank the water, and her children died one by one for want of a drink.
Crumb-snatcher dies on the water; Lick-platter sees it and tells the Mice, who summon an assembly at Bread-nibbler's house at dawn.
After Halcyone plunges into the sea following the shipwreck and death of King Ceyx, Thetis transforms husband and wife into kingfishers, which fly in pairs.
Andromache, tearful and foreboding, warns Hector that she may become a widow and their son an orphan; she recounts Achilles’ destruction of Thebe, the death and burial of Aetion, the deaths of her seven brothers, and her mother’s death after captivity and rans
Aeneas had ordered the Trojans not to fight in the open if trouble arose; they therefore bar the gates and wait armed behind walls and towers.
Ravana asks Brahma to spare Kumbhakarna from death and instead make him sleep with fixed waking times; Brahma decrees six months asleep and one day awake. Vibhishana says Ravana has now roused him to feed on slaughtered Vanars.
The maiden says the house can withstand attack while provisions last, but provisions and the nuns' supplies are exhausted; the earl will attack, and she asks Peredur to take her away or defend her.
Ráma and all his legions wait embattled close to Lanká’s gate.
Homer answers that for humans it is best never to be born, or once born, to pass quickly through the gates of Hades.
Ganymedes, youngest son of Tros, king of Troy, draws water from a well on Mount Ida; Zeus sees his beauty, sends his eagle to carry him to Olympus, grants him immortality, and makes him cup-bearer to the gods.
Battus lives on top of a rock, hears the heifers, comes out, knows the cattle are stolen, and asks for a reward to tell no one.
Heracles besieges Themiscyra on the Thermodon but cannot take it; Antiope, loving Theseus, betrays the place.
Helen married Deiphobus after Paris died, betrayed Deiphobus when Troy was taken, and was received again by Menelaus.
"I deserve my fate for my treachery in feeding upon the leaves of my protector."
Deiphobus blames fate and the Laconian woman, recalls the horse carrying armed infantry into Troy, her feigned procession and flame, his sleep in the bridal chamber, the removal of arms and sword, and the entry of Menelaus and the Aeolid.
The Wolves contrast their freedom with the Dogs' service to mankind, mentioning beating, heavy collars, guarding flocks and herds, and bones as food.
Zein-el-Abeddin’s short reign involves conflict with Mansur; Timur overruns Southern Persia and takes Shiraz; Zein seeks refuge with Mansur, who imprisons and blinds him.
Deirdre says Fergus brought ruin, that they crossed the ocean and trusted him, and that his honour was bought by a cup of ale.
Sahel recognizes Babec, lures him by offers of service and respect, treats him as a prince, mocks him at table, orders a smith to put fetters on him, refuses ransom, and has Babec's mother, sister, and wife ravished before him in retaliation for Babec's treatm
The Niblungs ride to Atli's hall, discover they have been entrapped, kill Knefrud, and prepare to sell their lives dearly.
The sons call the news welcome, agree to come, ask for Fergus, Dubhtach, and Cormac as sureties, and are moved to pass over the sea.
Mohammed asks Hafsa to keep the affair secret, tells her Abu Becr and Omar would succeed him, Hafsa tells Ayesha, and Mohammed says God revealed her betrayal; he divorces Hafsa and separates from his wives for a month in Mary's apartment.
Melanthius says he will bring arms from the store-room, then goes by back passages and brings twelve shields, twelve helmets, and spears to the suitors.
The Fox whispers to the Lion: "I'll manage that you shall get hold of the Ass ... if you'll promise to let me go free."
Volscens' cavalry approaches the wall, sees the two turning away, and Euryalus' forgotten helmet glitters in the night and betrays him.
The index lists a bull who lost a bet, a bull who earned wages, Big-red as an ox, and Blackie as the old woman’s bull.
Knippana, king of forests and gray-beard of the woodlands, is asked to watch his dogs, stop their scent with sponge and acorn, and tie their eyes with silk so they cannot see the cattle.
Geis is described as “an adjuration by the honour of a man”; the adjured person was compelled or duty-bound to do something, or more commonly prohibited from doing it.
Women constrain Cuchulain by geasa and inviolable bonds to check the heifer; Cuchulain makes an unerring cast from his sling-stick and shatters one of the Morrigan's eyes.
The listed titles include “Thor and the Mountain,” “The Binding of Fenris,” and “Loki and Thiassi.”
Odin leads Fenris to Asgard; the gods fear the wolf, only Tyr feeds him, and the gods decide to bind him rather than desecrate their peace-steads by killing him.
The five sons of Pandu bring Draupadi to the potter's house; their mother tells them to enjoy the gift in common, and Draupadi becomes wife to all five because the maternal mandate cannot be disregarded.
Persephone rejoices; Hades secretly gives her sweet pomegranate seed, prepares his golden chariot and deathless horses, and Hermes drives her to Demeter's temple.
The note says the heron arising from Ardea's flames is a poetic explanation of the bird's Latin name, possibly suggested by resemblance to ardeo, meaning to burn.
The male kingfisher was said to remain constant after his mate's death; the sea was thought calm while the female sat, giving rise to the phrase 'Halcyon days.'
He sees an eagle and asks the majestic bird to tell him where his mother has gone and where he may find her.
Śuka, with wings and bird plumage, flies through the air over the sea, stands above Sugrīva, speaks the message, and is struck on head and wings by the Vānars and brought down.
Solomon writes a letter to Bilkis, seals it, and commands the lapwing to fly with it, deliver it, and listen for the answer.
Coronis lives near Twin Hills and Boebian lake; a crow tells Apollo that Ischys has wedded Coronis.
The king prays; Zeus hears, sends his sacred eagle with a fawn in its talons, and the bird drops the prey before the altar.
Venus says Aeneas has reached the Tyrian city with divine favor, tells him to go to the queen's courts, and interprets twelve swans as a sign that his ships and crews are safe or entering harbor.
Male and female cuckoos live in the sky, descend in spring to build white bottle-shaped nests, and are associated with prosperity, disease, or house fire depending on human possession of the nest or the bird's contact with the house.
The merchant says he told the parrot’s grief to a flock of green parrots, and one of them gasped, expired, and fell down.
The crow was originally white but was turned black by Apollo in anger at the news the bird brought.
Alcmena describes seven nights and seven days of labor, invoking Lucina and the Nixi; the goddess comes corrupted beforehand and sits on the altar with knees and fingers joined.
Menapolus' daughter Crithes is left an orphan; Homer is described as her first child and named Melesigenes because he was born near the river Meles.
The sixth of the mid-month is unfavorable for plants, good for male birth, unfavorable for a girl to be born or married; the first sixth is bad for a girl's birth but good for gelding kids and sheep and fencing a sheep-cote; a boy born then will favor sharp sp
Book I is titled “Finn, Son of Cumhal” and its chapter titles include Finn's coming, Finn's household, the birth of Bran, Oisin's mother, and the best men of the Fianna.
Book VI lists chapters: Birth of Diarmuid; How Diarmuid got his Love-Spot; The Daughter of King Under-Wave; The Hard Servant; The House of the Quicken Trees.
Diotima says love is the love of generation and birth in beauty; generation is a sort of eternity and immortality for mortal creatures, so love is of immortality.
Maoris bury the navel-string in a sacred place and plant a sapling over it; the tree is a sign of life for the child, with flourishing or withering read as good or bad omen.
In the Nornagesta story, the three sisters visit Denmark and enter a nobleman's home at his first child's birth; two make favorable predictions, while crowding pushes the third from her chair.
Frazer gives animal-based rain charms involving a black sheep, black cat, black smoke from an ox stomach, a black pig sacrificed for rain, and a black goat offered on a high mountain; he states that blackness is part of the charm because it darkens the sky wit
Kamtchatkans make excuses to animals, offer cedar-nuts and other gifts, treat the animal as a feast guest, and in a bear rite wrap and gift the head, blame Russians, and ask the bear to tell other bears of its good treatment.
The passage cites Homer's speaking horses and Virgil's myrtles distilling blood as marvellous fictions that exceed probability.
Aeneas sacrifices to his mother and the gods, slaying a bull; near a mound covered with cornel and myrtle, he tears up wood for the altar and black blood flows from the broken roots.
“Stream smooth and sweet flow through the land, / there is choice of mead and wine; / men handsome (?) without blemish, / conception without sin, without crime.”
Hesiod divides the world into ages and places a fourth age of heroes between the brazen and iron ages; this divine race fought at Thebes and Troy, are demi-gods, and live in the islands of the blessed by Jupiter’s care.
The pious dwell among gardens and rivers, in the assembly of truth, in the presence of a most potent king.
Eumaeus describes Syra as an island with good pasture, wine, wheat, no dearth, and no sickness; when people grow old, Apollo and Diana kill them with painless shafts; his father Ctesius ruled both communities.
Entering houses is to be accompanied by a blessed and welcome salutation on God's part, and God declares signs so that the hearers may understand.
After Abraham separates from them and what they worship, God bestows Isaac and Jacob on him, makes each a prophet, gives merciful gifts, and grants a lofty tongue of truth.
On the fated morning, Savitri silently prays, offers oblations to Fire, bows to forest Brahmans and parents, and stands with joined hands.
The passage says Muslim saints are held to be successors and spiritual inheritors of prophets from Adam to Muhammad; through communion with God they know mysteries and can overrule nature, give death or disease by anger, and health or prosperity by blessing, i
Prayer to Ukko asks blessing on the feast and company, and asks bread and beer to bring joy, abundance, and contentment to Pohyola.
When Oisin has no sight left, he nightly carries one of the serving-men on his shoulders to inspect the cattle.
At Cuma, Melesigenes asks for public maintenance in exchange for glorifying the city. A speaker objects to feeding Homers; the pension is denied, and the passage explains Homer as a Cuman term for blind men.
A quoted passage says a 'stranger from the sea' may ask which bard sings sweetest; the answer is 'A blind old man and poor' who dwells on Chios's rocky shore.
A blinded giant rages around Aetna, searches the woods, reaches into the sea with blood-stained arms, curses Greeks, and wishes to devour Ulysses or his companions.
At sunset a horrible giant enters: tall as a palm tree, black, with one burning eye in the middle of his forehead, sharp teeth, a hanging lower lip, elephant-like ears, and claw-like nails.
Ulysses and companions wait until the giant is drunk and asleep, pray to the gods, surround him, and pierce the huge single eye under his brow, avenging the dead.
Ailill's sons place hurdles of white-thorn and black-thorn at the ford; Regamon cannot cross before Ailill's troops arrive; the ford is named from the hurdles and geographically identified.
For the life of the flesh is in the blood... for the life of all flesh is its blood.
The Qur'an is said to prohibit blood, swine flesh, carrion, idol-slain animals, strangled animals, and animals killed by blows, falls, or beasts; the passage compares these rules to Jewish law and notes camels as an allowed difference.
"For Ráma and his brother go / This day to Yáma's realm below"; Khara also vows Ráma will be slain before sunset and his blood will satisfy his sister.
Narahdarn returns to camp alone without honey. The wives' two little sisters see his blood-covered arms and fierce look, and report this to their mother.
Some nearby Fianna hear the sorrowful music and fight Miodac’s forces but cannot withstand them. Diarmuid kills Miodac and the Three Kings and removes the enchantment from the floor of the House of the Rowan Trees with their blood.
The daughter considers stories of Dercetis in pools with scales, a winged daughter in white towers, a Naiad changing young men to fish and undergoing the same, and a tree whose white fruit became purple from blood.
The summary names the tale of Pyramus and Thisbe, whose blood turns the mulberry from white to black, and the discovery of Mars and Venus's intrigues through information from the Sun.
Wilful murder may be compounded by a fine to the deceased's family and freeing a Moslem from captivity; the next of kin may accept satisfaction or demand the murderer's death.
Frazer states that the taboo is probably based on the belief that the soul or spirit of the animal is in the blood.
Glass macDelga briefly escapes while Cuchulain is beheading the rest; Cuchulain races after him, Glass runs around Ailill and Medb's tent and can only say 'Fiach! Fiach!' before Cuchulain beheads him. A note explains the wordplay with Fiachu's name and 'debt.'
The giant wishes aloud for a bowlful of blood and begins drinking; the young man commands the axe with 'Heads,' and the axe splits the giant's head in two.
"The fruit of the tree, by the sprinkling of the blood, are changed to a dark tint" and the root tints the hanging mulberries purple.
The gods fasten Gelgia through rock Gioll to boulder Thviti, put a sword in Fenris’s mouth to silence his howls, and his blood forms the river Von; he remains chained until the last day when he will break free.
A note discusses “Red drops of blood” and cites Tasso's image of warm, sanguine dew wetting the earth.
Little Gwineeboo repeatedly cries that he wants kangaroo; Quarrian says this shows he saw it. Goomai strikes the boy's mouth, making blood trickle down his breast and stain it red; the women then quarrel.
“It is a common rule that royal blood must not be shed upon the ground”; the Siamese king is killed in an iron caldron so divine blood is not mixed with earth.
The Byblus celebration is linked to spring discoloration of the river Adonis, when red earth from the mountains tinges the river and sea blood-red, believed to be the blood of Adonis wounded by the boar on Mount Lebanon.
"Assents to fate" and the heavens distill "A shower of blood" over the field.
Lemminkainen, combing his hair and beard, throws his brush to the wall and says evil will overtake him when blood flows from that hairbrush and its bristles.
Kyllikki looks in Lemminkainen's chamber and sees scarlet blood-drops oozing from the golden bristles of his hair-brush.
The alligator smells them, lashes the water with its tail, drowns all the fishers, and the bank and stump become red with blood; the place is called Goomade and is red forever.
Hector refuses wine, says blood-stained hands are unfit for prayer, and instructs Hecuba and the matrons to offer odors, the finest mantle, and twelve heifers to Minerva so Troy may be spared from Tydides.
Báli lifts the corpse and hurls it a full league away; blood drops from it are blown by the wind and fall by Saint Matanga’s hermit cell.
Among the Jews, a manslayer who reached a city of refuge had to stay there until the high priest's death; if he left before then, the revenger of blood could kill him without guilt.
After drinking from the spring, the lioness returns toward the woods and tears the abandoned thin covering with its blood-stained mouth.
Ailne says the stream near the dun turned to blood, an eagle came over the dun, and the tree before the dun withered.
The brothers bind Joseph, remove his inner garment, and plan to stain it with blood to deceive their father.
The passage calls the episode Fergus's White Battle, since no "blood on weapons" resulted, and then says the host marches past Cuchulain and camps in Crich Roiss.
“It is a common rule that royal blood must not be shed upon the ground”; the Siamese king is killed in an iron caldron so divine blood is not mixed with earth.
Book VII lists chapters: The Flight from Teamhair; The Pursuit; The Green Champions; The Wood of Dubhros; The Quarrel; The Wanderers; Fighting and Peace; The Boar of Beinn Gulbain.
A Dog and a Sow argue over whose young are finer; the Sow says hers can see at birth while the Dog's are born blind.
Lemminkainen says he can travel in the snow-shoes, takes quiver, bow, and snow-cane, and declares that no creature in woodlands, Ukko’s world, or under heaven can escape Lylikki’s snow-shoes and his strides.
Epeus chooses the combat, seizes the beast, challenges someone to take the bowl, claims the mule as his certain right, and warns that his hand will crush his opponent's frame and bones.
The son of Panthus looks on the dead hero, claims that his hand laid Patroclus low, and tells Menelaus to give up the spoils and depart alive.
Niobe cites her beauty, seven daughters, seven sons, future in-laws, and fortune; she contrasts her abundance with Latona’s two children and says even losses would not reduce her to Latona’s number.
The Arcadian boasts that men’s weapons surpass women’s and that he will destroy the beast despite Diana; the beast gores Ancaeus with its tusks, and his blood and entrails fall to the earth.
The fable opens with an Olive-tree taunting a Fig-tree over the loss of her leaves at a certain season.
The Wild Ass taunts the Pack-Ass, claiming freedom, no work, and abundant fodder in the hills, while saying the Pack-Ass depends on a master, carries heavy loads, and is beaten.
A note and cited Virgil lines describe Dares entering the lists, displaying strength, seeking a match, and boasting when none answers him.
"I am not a bit frightened! See, I'll step right into the water!"
After Sítá’s cutting words, she grows pale and trembles; the stranger, terrible as Death, watches her fear and recounts his triumphs, titles, pedigree, and name.
The lamp, filled with oil and burning steadily, becomes proud and boasts that it shines more brightly than the sun.
Munremur disputes Ket's right to divide the boar; Ket says he struck off three Ulster warriors' heads, the middle one being Munremur's firstborn son, and Munremur sits down.
"For Ráma and his brother go / This day to Yáma's realm below"; Khara also vows Ráma will be slain before sunset and his blood will satisfy his sister.
“you're quite safe: I'm sure none of your ancestors will rise up and expose you.”
The next morning Cuchulain sees an evil mien and dark mood in Ferdiad, including darkened hair, drowsy eye, and altered form; a note says unusual hair colour betokened misfortune.
Right-eye throbbing in a man is auspicious and left-eye throbbing inauspicious; for women the meanings are reversed; the note compares ancient Greeks.
Theft is described as punished by cutting off the hand, while the Sonna is said to require the stolen object to be of a certain value before this punishment is inflicted.
Muslim prayer postures are said to match those prescribed by Jewish rabbis, especially prostration with the forehead touching the ground; a Jewish polemical claim links this to Baal-Peor.
The old man reaches a bamboo wood, finds his sparrow waiting, hears her speak, sees that a new tongue has grown, and realizes she is a fairy rather than a common bird.
The note says the sentiment is traceable in C. 189; the cited lines say to be happy because a time will come when all bodies are hidden in the earth.
The speaker lists many enemies he says he killed and then pulls aside his garment to show his breast and wounds as evidence of service.
The section is titled “THE BODISATS” and states that Rev. Spence Handy’s paṇḍit made an analysis of how many times the Bodisat appears in each listed character in the Buddhist Birth Stories.
Animal and bird labels include monkey, deer, lion, wild duck, snipe, elephant, cock, eagle, horse, bull, peacock, iguana, fish, rat, jackal, crow, woodpecker, pig, dog, water-fowl, frog, hare, kite, and jungle cock.
A speaker likened to a stock of wood says the soul entered like a ray of light and enabled speech, sight, and walking; God answers with a parable.
Irish leaders advise retreat over the Linon, destruction of the bridge, and reliance on a loadstone in the river that prevents ships and vessels from crossing.
Ilmatar's movements make hillocks, fish-holes, ocean deeps, banks, bays, reefs, islands, sky-pillars, fields, and forests, while Wainamoinen remains undelivered.
The best-ordered State is said to approach the condition of an individual body, where a hurt finger causes the whole frame to feel the hurt and sympathize with the affected part.
The passage says Sufis find bodily resurrection difficult because a soul united with God would have to return to the body, described as the prison escaped at death.
Khayyam's body is called a tent, his soul its inhabitant, and annihilation its long home; after the soul leaves, slaves strike and repitch the tent for an oncoming soul.
The current embodied state is described as being imprisoned in the body, a living tomb, and like an oyster in its shell.
Wisdom and the subtle mind are described as vast or shoreless oceans; bodies drift like basins or bowls on water and sink when full.
The Sibyl says she has lived seven ages, must still see three hundred harvests and vintages, will become tiny and wasted with age, and will be known only by her voice, which the Destinies leave her.
“The five elements of which the body consists, and to which it returns.”
After Zeus cuts humans apart, Apollo is ordered to turn face and neck, heal wounds, shape the body, fasten the belly’s drawn-in skin at the navel, and leave marks as a memorial of the original condition.
Cuchulain carries Ferdiad with his arms, armour, and dress northwards over the ford, lays him on the ground, and swoons by his head. Laeg sees this and warns that the men of Erin are about to attack now that Ferdiad is fallen.
Jupiter ravishes Io and changes her into a cow; Juno entrusts her to Argus; Mercury relates Syrinx's transformation into reeds, kills Argus, and Juno places Argus's eyes in the peacock's tail.
The gods show Skadi Thiassi’s eyes shining as stars and offer her a husband from among the gods if she chooses by looking only at their naked feet; she selects feet she thinks belong to Balder.
At the festival warriors recount combats and valor, carry tongue-tip trophies, sometimes use beast tongues, and place swords on their thighs; swords turn against false declarations, and demon beings are said to scream from weapons.
A diseased body is used as an analogy for a weak State: slight external provocation or internal commotion can bring illness; factions introduce oligarchical or democratical allies, and the State falls sick and becomes at war with herself.
Hesiod avoids the Peloponnesus but stays at Oenoe in Locris, also called sacred to Nemean Zeus; young men suspect him, kill him, and cast him into the sea; dolphins return his body on the third day; Zeus sinks the fleeing assassins with a thunderbolt in Alcida
Eogan greets them with a spear-thrust that breaks Naisi's back; Fiacha throws himself over Naisi, and Naisi is slain through Fiacha's body.
The king says to give the man food; the attendants seat him, and the king feeds him from his own dish and gives him wine until he has eaten a large meal.
In Ionia and places subject to barbarians, such attachments are dishonourable; Pausanias says philosophy, gymnastics, and loves of youths are inimical to tyranny because rulers do not want strong bonds among subjects.
After sleeping, Achilles orders the chiefs to quench the flame with dark wine, select Patroclus' bones, place them in a golden vase, and erect a tomb.
The tale is called the Dream of Rhonabwy; no one knows it without a book because of the varied colors of horses, arms, panoply, precious scarfs, and virtue-bearing stones.
The Gulistan “was completed through the assistance and grace of God.”
Variant stanza XCVIII wishes the world could be re-created so the speaker could catch the Book of Fate before closure and make the Writer inscribe names on a fairer leaf or obliterate them.
Ferloga seizes Conor by the head and claims a boon for sparing him. He requests transport to Emain Macha and repeated serenades from Ulster women. After a year he returns to Connaught with two of Conor's horses bridled with golden reins.
Medb asks that the host be under Cuchulain’s honour and protection until crossing Ath Mor; Cuchulain promises and takes a shield-defence while the host is convoyed westward.
Hanumān says that Brahmā’s boon shields Rāvaṇ from Yakṣa, god, Gandharva, and fiend, but tells him to “tremble at a Vánar still.”
Rávaṇ leaves the chamber and sees eight strong, dread giants who feed on flesh of bleeding victims and trust in Brahmá’s boon.
Brahma recalls that Ravana asked not to be killed by gods, rishis, Gandharvas, Yakshas, rakshasas, or Nagas; because he ignored humans, Brahma says he must be slain by a man.
Brahman reflects and states that Ravana's boon protected him from Gandharvas, genii, gods, Danu beings, and giants, but Ravana contemptuously omitted humans; therefore he must be killed by a human.
Gwalchmai advises satisfying boon-seekers before homage; requests are heard, Arthur's followers and the men of Cornwall give gifts, and no petitioner leaves unsatisfied.
Geraint asks counsel about the knight because of insults from the dwarf; the host says Geraint lacks a lady for whom to joust, but offers arms and a horse.
The Jackdaw, believing his ugly plumage will prevent his selection, waits until the others leave, picks up gaudy dropped feathers, and fastens them to his body.
Finn hears that the Kings of the Green Champions are bound by Diarmuid, goes to the hill, and asks Oisin and Osgar to loosen them; Oisin and Osgar refuse, and Conan and Lugaidh's Son also will not help.
Ancient authorities are said to locate Andromeda's episode near Joppa/Jaffa, where chain marks and monster bones were shown; Pliny calls the monster 'Dea Cete,' Vossius connects it with Dagon, and some authors connect it with Jonah.
In the Gigantomachia, the Aloidae defeat Ares, put him in chains, and keep him imprisoned for thirteen months.
The scholion on Apollonius Rhodius is cited for Herodorus's unusual account concerning the bonds of Prometheus, saying that Prometheus was king of the Scythians.
Each morning Siggeir sends a messenger to the forest; the report is that a monster came at night and devoured one prince, until only Sigmund remains.
Believers are told not to take God's foe and their foe as friends, even privately; the foes reject the truth and drive out the Apostles and believers.
Among the Bhárs, Malláns, and Kurmís, a female black goat or buffalo with grain, cloves, and red lead tied to its back in yellow cloth is turned out beyond the village boundary and not allowed to return.
The chase circles Troy by the watch-tower, fig-trees, and Scamander's two fountains, one hot and steaming, the other cold and clear, with cisterns once used by Trojan women for washing.
The lances were carried outward by relays for five or six leagues; at the end runners washed themselves and weapons in rivers and set up the lances as a boundary preventing the banished evils from returning.
On Rook, after misfortune, people gather, shout, curse, howl, and beat the air with sticks to drive Marsába from the mishap site to the sea and expel him from the island.
Odin leads the gods to Idawold, a broad plain above earth beyond the great stream Ifing, whose waters never freeze.
Conall Cernach guards the province at a ford; Ulster champions take turns on Sliab Fuait so that no one comes to Emain unperceived.
Aoife sets the bounds: until the Woman from the South and the Man from the North come together, and after three hundred years each at Loch Dairbhreach, Sruth na Maoile, and Irrus Domnann and Inis Gluaire.
The king is “o’erpowered and ashamed” and declares, “Warriors’ strength is poor and slight; / A Bráhman’s power is truly might,” adding that the Brahman staff has quelled his darts.
Zobeida asks whether the men authorized the question, rebukes them for repaying hospitality by forgetting the condition of entry, claps three times, and seven armed slaves enter ready to behead the seven men.
Medb orders a battle-force over the ford and says to break the law of fair fight with Cuchulain. The seven Mane go first; women and Medb climb on men to see Cuchulain, and Medb asks Fergus who he is.
In a Norse tale, a giant says his heart is in an egg inside a duck in a well in a church on an island in a lake; the hero obtains and breaks the egg, and the giant bursts.
In Nias, succession to a chief can require catching the dying chief's last breath and soul in the mouth or a bag; rivals may crowd around, one candidate used a bamboo tube, and when there is no son the soul is caught in a bag fastened to an image of the deceas
The Delphic oracle advises that Alcmaeon command; he hesitates because of his father's injunction; Thersander bribes Eriphyle with Harmonia's veil to induce Alcmaeon and Amphilochus to join the war.
The bridegroom is called beloved hero and asked to untie scarlet ribbons and remove the silken muffler to reveal the honey-maiden, Daughter of the Rainbow; the bride is praised through cuckoo, swan, flower, jewel, and berry imagery after seven years of wooing.
The bride is described as beautiful, near the bridegroom, under his protection, and able to rake hay, keep the home, spin linen, weave fabrics, make clothing, and work loom, shuttle, and spindle deftly.
Well-born becomes the beautiful daughter of a Titan because of her virtue; her father assembles Titans for a husband choice; Sakka appears as a Titan, she chooses him, and he leads her to the heavenly city.
Gwydion says there is no army and that the tumult was made to break Arianrod's prophecy and obtain arms for her son; Arianrod then lays a destiny that he shall never have a wife from the race now inhabiting the earth.
Ailill proposes sending word that Finnabair will be bestowed on Cuchulain if he keeps away from the hosts. Mane Athramail questions Laeg and Cuchulain about whose men they are; Cuchulain sits in deep snow melted around him by the greatness of his heat.
At the Countess's court, a man who overthrows the three hundred household men may sit next to her and be loved by her. Peredur has done so, but he reveals Etlym as the Countess's beloved and gives her to him; she becomes Etlym's bride.
The passage reports Wagner's variant: Brunhild, mounted on her steed, rides into the flames of the funeral pyre and disappears from sight.
Maev says their sons should go because they love Regamon's daughters. Morgor agrees from filial duty; Mingar asks for a greater reward and says the sons lack hero-craft and war training.
The king says Grania has refused many royal sons, princes, and champions, and tells the envoys to get her own answer rather than blaming him.
Wainamoinen laments his loss of wisdom and recounts that Aino, now Wellamo's maiden, was once caught in Wellamo's grottoes with a silver fish-line and led to a copper boat, but slipped away to the home of water-maidens and kingdom of Wellamo.
Drupad desires Arjun as husband for his daughter and makes a hard-to-bend bow, a whirling discus, and a distant target; the one who strings the bow and hits the target through the discus wins the bride.
Alarmed by the oracle, Atalanta lives single in the shady woods and tells suitors that marriage is granted only if she is surpassed in speed, while death is the penalty for the slow.
The gods show Skadi Thiassi’s eyes shining as stars and offer her a husband from among the gods if she chooses by looking only at their naked feet; she selects feet she thinks belong to Balder.
Suka reports that the Vanars beat and bound him, that Rama and Sugriva marshal the Vanar bands, that Rama has slain earlier foes and tracked his queen to Lanka, that a bridge was cast across the sea and the legions crossed, and that Ravana must choose between
Ráma comes to the ocean with Sugríva, strikes the sea, summons the Rivers’ King, crosses by Nala’s bridge to Lanká, kills Rávaṇ, and leaves Vibhishaṇ to rule.
Jove beholds Hector in Achilles' armor, pities him, says Hector is unmindful of his end, grants him one illustrious day, and says Andromache will not welcome him home.
He received what they handed him... and made it a molded calf... Then the cloud covered the Tent of Meeting, and Yahweh's glory filled the tabernacle.
When Kullerwoinen cuts the loaf, his knife breaks on a stone embedded in the center; he weeps over the knife as sacred and as a relic of his mother's people, and asks how to avenge the deception.
Cuchulain warns Ferdiad not to come near; names Finnabair, Medb's daughter, as a lure; says many were deceived by her and that fifty chiefs who obtained the same maid went to their graves; urges Ferdiad not to break oath, friendship, bond, promise, or word.
The Sampo breaks in pieces in the deep sea, scatters through the Alue-waters, and increases the ocean's treasures for the hosts or nation of Ahto.
The host asks for a sword-truce through Lugaid. Cuchulain asks how he stands with the host. Men fall daily by Cuchulain; after faith is broken, twenty attack and are destroyed. Fergus is asked to obtain a change of place, and Medb later proposes a sword-pact f
The armies keen Forne. Tocha, second son of the King of Lochlann, goes to avenge him, attacks the Fianna, fights Lugaidh's Son, and is killed when Lugaidh's Son cuts his heart in two halves.
Brian lies down between his two brothers, and the lives of all three go out at the same time. Tuireann laments his three sons, loses his strength and dies; the sons are buried in one grave.
Dīpankara appears; at conception, birth, Buddhahood, and first preaching, the ten-thousand-world universe trembles and signs appear, but Sumedha, absorbed in meditative bliss, does not hear or see them.
The passage states that the history is taken from the life of the Buddha and that Joasaph or Josaphat is a corruption of Bodisat, a title of the future Buddha.
The passage states that many stories in the Jātaka Book resemble similar stories current in the West and that in many instances Western stories were borrowed from Buddhist ones.
The contents list includes Cuchulain’s slaying of the smith’s hound, taking of arms, slayings of named opponents, combats, harrying, proposals, violent death, finding of the bull, and the meeting of Cuchulain and Finnabair.
In court the farmer recites the ending as: “O, mighty king, please take the other one!”
The 'carrying out Death' ceremony is interpreted as involving a vegetation spirit annually slain in spring; the effigy is carried out for burial or burning, with joy as well as fear and abhorrence, because it also bears communal evils.
God does not force beyond capacity; the prayer asks not to be punished for forgetfulness or sin, not to bear unbearable burdens, and for mercy and help against unbelieving nations.
Heracles addresses Iolaus, recounting Amphitryon’s killing of Electryon, his reception by Creon and Eniocha, the unlike births of Heracles and Iolaus’s father, and the heavy tasks laid on Heracles by fate.
The Old Man cuts a bundle of faggots in a wood, starts carrying them home, has far to go, and becomes tired before reaching much more than halfway.
The sura asks whether God opened the addressee's heart, removed the burden that galled his back, and raised his name; it repeats that ease comes with trouble and tells him to continue toil and seek the Lord fervently.
Mohammedan authors are said to write that Jacob lived in Egypt twenty-four years, ordered burial in Palestine by his father, and Joseph performed this before returning to Egypt and dying later.
Caieta is said to have been buried there by her foster-child Æneas and to have given her name to the spot.
Finn sends men who can be healed to healing places and places the nine Garbhs and other slain men in wide-sodded graves.
The note says a similar mythical fancy appears in Virgil's description of Enceladus buried under Aetna, with flame and trembling when he shifts.
“For the custom of burning a tree in the midsummer bonfires, see vol. i. p. 79.”
At Braunröde in the Harz Mountains, squirrels are burned in the Easter bonfire; in the Altmark, bones are burned in it.
Literal translation of a quatrain: Fuamnach, wife of Mider, is called ignorant; Sigmall and Bri with its trees in Bri Leth are said to have been a full trial and to have been burned by means of Manannan.
Priam's fate is described with burning Troy and fallen towers before his eyes, ending with a great corpse on the shore, severed head, and nameless body.
Titles include 'Hanumán Captured', 'Rávan', 'Prahasta’s Questions', 'Hanumán’s Reply', 'Vibhishan’s Speech', 'The Punishment', and 'The Burning Of Lanká'.
Village lads collect firewood and carry it to a corn-field or hilltop, pile it, and fasten in it a straw-wrapped pole with a cross-piece resembling a man with outstretched arms, called the Easter-man or Judas.
In Abu'l Feda’s story, Spanish theologians accuse Ghazzali’s 'Revival of the religious sciences' of heresy and persuade Caliph Ali Ibn Yusuf to have Ghazzali’s works in Andalusia collected and burned.
At Rottenburg, a straw-wrapped stump shaped as a human figure called the angel-man is covered with flowers, burned, attacked by boys with swords, cut in pieces, and followed by leaping over the fire.
In the morning the opposite camp is deserted and set fire to, and the country around it is burned so tracks cannot be found; Goomblegubbon never again sees his wives or children.
Mohammed's law is said to have stopped the Pagan Arab custom of burying daughters alive, motivated by poverty, disgrace, captivity, or scandal; a daughter's birth is described as considered a misfortune.
Vali's month in Norwegian calendars is marked by the bow, called Lios-beri or light-bringing, and falls between mid-January and mid-February.
Moses returns in wrath and distress, asks whether the Lord had not promised a most excellent promise, and asks whether the people failed to keep their promise to him.
The headings “Manannan at Play,” “His Call to Bran,” and “His Three Calls to Cormac” are followed by cited authorities.
Explains that one word means the sound made in calling fowls, another means the soul, and gives the expression ápakoêrróe soemāñgá for ceremonies described in the text.
Quatrain CVII says it would be better to cancel one luckless human soul from the scroll of the universe than to enlarge drop by drop a flood of anguish rolling through the ages.
They see “a huge pile of bones--human bones” and “numberless spits for roasting.”
The cave is described as bloody, huge, and dim; the giant is immense, inhospitable, eats human flesh and blood, and crushes two men on a rock before eating them.
The room is full of dead men’s bones, human blood covers the walls and floor, skulls and limb bones are piled up, and the man is overcome with horror.
Kyoto’s people are terrified by reports that a dreadful ogre haunts the Gate of Rashomon at twilight, seizes passersby, and may kill and eat them; no one ventures there after sunset.
Mullyan the eagle hawk is a cannibal who lives apart, kills lone hunters with a large spear, and brings their bodies to a yaraan-tree house where Moodai and Buttergab cook them and the women eat with him.
Rávaṇ speeds like a storm, bearing his death in human form, and brings the struggling Sítá to bright, well-ordered royal Lanká.
The king of Benares is devoted to hunting and disrupts the townspeople’s work, so they plan to stock a park with grass and water, drive deer into it, close the gate, and provide them to the king.
Rávaṇ passes over a hill where five monkeys stand; the Maithil lady drops scarf and ornaments among them so the objects may show her path to her lord, and the monkeys see her shrieking above.
A learned gentleman is captive to attachment and bears reproach; an admonisher warns him of calumny, but he says suffering contempt is easier than forgoing the beloved's company, with images of fatality, the eye, and an antelope led by a string.
Cassandra is dragged from Minerva's sanctuary with fettered hands; Coroebus rushes into danger, the narrator's group follows, and confusion begins because of their armor and Greek crests.
Nidud captures Völund, takes his magic sword and Rhine-gold love ring, gives the ring to Bodvild, sends Völund to an island, and has him hamstrung.
The passage says it is unprofitable for a hero to lie in sick-bed sleep; unearthly women from the fiery plain of Trogach have appeared, subdued him, imprisoned him, and driven him away.
Atli brings the captives before him and offers freedom for the hoard's hiding place; after torture, Gunnar says he swore not to reveal it while Högni lived and would believe Högni dead only if his heart were brought on a platter.
When Hanuman was bound with cords, Indrajit released him from the spell laid on him by the magic weapon.
At the cruel altar, Polyxena sees the rites prepared and Neoptolemus standing with his sword; she says to use her blood quickly, offers no resistance, and bares her throat and breast.
Recent enquirers are said to conclude that primitive tribes had community of wives and property, and that the captive taken by the spear was the only wife or slave a man could call his own; marriage ceremonies are treated as possible survivals.
Rávaṇ orders the she-fiends to watch and guard the captive lady, bar her from sight of man and woman, and supply her requests including pearls, dress, gems, and gold.
Kumbhakarna seizes Sugriva and passes through Lanka's gate with him; Immortals sigh, Rakshasas shout, and city dwellers shower scent, flowers, leaves, and grain.
The lady says she was once a merchant's wife, was invited by the old woman to a wedding, entered in rich dress with a purse of gold, and was kept there by force for three years.
Andromache contrasts her fate with Priam's daughter who died at Troy, then recounts sailing from the burning land, captivity and slavery under Pyrrhus, his pursuit of Hermione, her transfer to Helenus, Orestes' killing of Neoptolemus over a stolen bride, and H
Menelaus finds Helen, who is immortal and still beautiful; they reconcile and sail home. Andromache, Cassandra, and Hecuba are assigned to or captured by Greek victors.
Two Irish women are described as in captivity in the Alps, north of Lombardy.
Conchobar and Celtchar go to Ath Irmidi with chariot-fighters, meet eight-score bodyguards of Ailill and Medb holding eight-score Ulster women as spoil, behead the captors, release the women, and the ford is renamed Ath Fene after warriors meet there in battle
Unworthy entrants are compared to prisoners running from prison into a sanctuary and leaving their trades for philosophy because she retains dignity.
The parrot asks the merchant to tell other parrots that he is confined in a cell, sends love and best wishes, seeks wise advice, and asks why he is caged while they sit on trees and frequent forests.
A very big Grey Man comes through the waves, takes hold of Finn and Daire, their strength leaves them, and he brings them into the house and shuts its door with iron hooks.
Hawaiian sorcerers catch souls of living people, shut them in calabashes, give them to be eaten, and squeeze captured souls to discover secret burial places.
The bird says she sings only at night because when she once sang in daytime a fowler heard her, set nets, and caught her.
Sthenelus secures his lord's horses, captures the Dardan heavenly coursers, gives charge of them to Deipylus, and returns to follow Diomedes.
The fish laments that the heat, cold, net, and spit are not the worst pain; the worst is that his wife may think he has gone to another.
The partridge says: "Do not kill me, but let me live" and promises to repay the fowler by "decoying other partridges into your nets."
Manawyddan pursues the mice, catches one sluggish mouse, puts it in his glove, ties the glove shut, and returns to the palace.
Giants press around Hanuman, bind him with hemp and bark around limbs, feet, and wrists, beat him, and drag him triumphantly to their lord.
A hungry hawk sees the nightingale, darts to the spot, seizes her in his talons, and is about to tear her in pieces.
Dolon says Hector deceived him with promises, including Achilles' car and horses, and sent him to learn Achaean plans and watchfulness.
Rama asks Sugriva to free Suka, Ravana's spy; Suka is loosed, returns trembling to Ravana, and Ravana asks why his plumage is marred and his pinions bound.
The desert is twenty leagues across, with very fine and burning hot sand; travellers carry supplies, travel at night, rest under shade by day, and choose a land-pilot who guides by the stars like a voyage over the sea.
Euryalus asks that his mother, who followed him and does not know of the danger, be supported and relieved of loneliness if he goes into danger.
The bees return from gathering honey, find the hives overturned and the keeper standing by, and attack him with their stings.
The passage urges making the most of what remains before descending into dust, where one lies under dust without wine, song, singer, or end.
A man puts an Image on the back of his Ass to take it to one of the town’s temples.
A raven tells the mother the fragments cannot be revived because eels and whiting have fed on the body and eyes, and says to cast the dead into Tuonela's waters to become a walrus, seal, whale, or porpoise.
Some escape to the boat or sea, but the whale dives before Sindbad can save himself, leaving him clinging to wood used for the fire.
Al Beidawi says the ship stood still, so those aboard concluded a fugitive servant was present and cast lots to find him.
Protesilas, former chief of the Phylacians, lies dead after first touching the Trojan shore; his unfinished palace and mourning wife are mentioned, and his brother Podarces leads forty ships while the troops mourn him.
The narrator says Cuchulain has many magical virtues and lists excellences in form, shape, build, swimming, horsemanship, games, battle, contest, single combat, reckoning, speech, counsel, bearing, laying waste, and plundering.
Huang affirms bogies exist and lists Li of mud, Kao of fire, Lei T'ing of the dust-bin, directional sprites, Wang Hsiang of water, Hsin of hills, K'uei of mountain, P'ang Huang of moor, and Wei I of marsh.
MacRoth reports two fair young warriors at the head of a company on the hill in Slane of Meath; they are wholly alike, similarly clothed and armed, nearly the same age, and step together so that neither goes ahead of the other.
Phaeocomes, covered in six lion skins, hurls a tree trunk and crushes the son of Phonolenus; the speaker then stabs Phaeocomes and mentions Chthonius and Teleboas, including Teleboas's javelin wound and the speaker's scar.
"The pack of Actæon is said to have consisted of fifty dogs."
A mighty host is assembled by Ailill and Medb; messengers are sent to the other provinces and to the seven Mane with their seven divisions to gather at Cruachan.
“PLACES AT WHICH THE TALES WERE TOLD.”
Groa recites runes to loosen Thor's stone splinter; Thor tells her he rescued Orvandil and made the broken toe a star.
Maera is identified as Icarius' dog, discoverer of his murder and later the Dog-star; alternative explanations include an unknown female transformed into a dog or a possible reference to Hecuba.
By penance-power and holy lore, Viśvámitra fixes seven saints high in the southern sky and prepares new stars there.
In a Peruvian Andes pass, two ruined towers with iron hooks are described as supports for a net intended to catch the sun.
Maev and Ailill plan how their hosts may best be fed as Ireland's armies move toward Cualgne.
French note states that Ireland’s humid climate is unfavorable to cereals but favorable to cattle-rearing, especially the bovine race.
Ailill Finn refuses to host Fergus because Flidais loves him; Fergus asks for cows, Ailill Finn refuses the cows but offers lesser food, and Fergus rejects it as no honour-gift.
The introduction identifies Tain bo Flidais, the Driving of the Cows of Flidais, and describes its manuscript witnesses: Leabhar na h-Uidhri, Book of Leinster, and the Egerton manuscript, with Windisch's text and translation noted.
The passage identifies “The Tain bo Fraich” as “the Driving of the Cattle of Fraech.”
The raiders seize gold, silver, drinking vessels, ale vats, keys, bright robes, one hundred milk-giving cows, seven score oxen, and three thousand sheep and swine.
Cattle-lifting is described as common among kings of ancient India and compared with ancient Greek chiefs; the Trigarta and Kuru kings combine to raid Virata's cattle from different directions.
"Here beginneth Tain Bo Cualnge"; "The Cualnge Cattle-raid"
The youthful raiders are described as seemingly irresponsible, and the whole is said to have a good ending.
The possessions are found equal until Finnbennach, "deeming it no honour" to stay with a woman, is found among Ailill's cattle and Medb lacks his equal.
The vision says Connaught royal youths will come next morning at the ninth hour to raid Munster cattle and tells Corp to assemble warriors and attack them to restore Munster’s honor.
The passage says some surviving foretales lead up to and explain the Tain Bo Cualnge, translated as The Cualnge Cattle-raid, and calls it a major Irish epic tale.
At council with Fergus, Ailill proposes sending to Regamon's burg to obtain cattle as tribute, because cattle will soon be needed to feed hosts in the war leading to the Raid for the Cuailgne kine.
A treaty is made on account of the fair young men who carried off the cattle and the fair maidens who went with them, through whom the herd escaped.
Matholwch asks about the cauldron; Bendigeid Vran says he received it from Llassar Llaesgyvnewid, who came from Ireland with Kymideu Kymeinvoll after escaping the Iron House.
The passage says the allegory has political and philosophical meaning; the den or cave represents the narrow sphere of politics or law, and the light of eternal ideas affects those who return to the lower world.
Chapter titles include “The Night Journey,” “The Cave,” and “The Steps.”
“There in a mountain’s woody side / A cave the royal brothers spied, / With dread abysses deep as hell, / Where darkness never ceased to dwell.”
The Cyclops are described as lawless, pastoral, cave-dwelling, monstrous one-eyed beings, considered original inhabitants of Sicily by Thucydides and said to be offspring of Neptune because their origin was unknown or sea-borne.
Bodb Dearg's daughter Scathniamh loves Caoilte; after a long separation she comes from the cave of Cruachan when Caoilte is old and asks for the bride-price he promised.
Near the sea they see a great laurel-overhung cave, with sheep and goats, a walled yard, and a huge solitary owner described as a monster and outlaw.
They were greatly venerated, had no dedicated temples, and were worshipped in caves or grottoes with libations including milk, honey, and oil.
They swear they are of the believers but are not; "If they find a place of refuge, or caves, or a retreating hole," they hasten there.
Sugríva recalls that Máyáví fled from Báli to Malaya’s hill and hid in a cave, and that Báli entered the hollow of the hill to kill him.
Notes identify the honorable station as intercession and gloss a petition through peaceful death, resurrection, departure from Mecca, cave refuge, entrance into Mecca, or safe return.
Diarmuid and Grania stop in a cave near the sea; during a storm Ciach of the Fomor comes over the western ocean in a two-oared currach and brings it into the cave for shelter.
Muadhan carries Diarmuid and Grania on his back across the Carrthach and the Beith, then prepares beds of rushes and birch tops in a cave.
In unfamiliar country, the prince avoids the main road, binds his slight wound, walks all day, and spends the night peacefully in a cave at the foot of a mountain, eating fruit gathered on the way.
Mohammed and Abu Becr went to a cave in Mount Thur with Amer Ebn Foheirah and Abd'allah Ebn Oreikat and hid there three days from enemy search.
A footnote reports that al Mogholta says the Meccan temple pigeons descend from pigeons that laid eggs at the cave mouth where Mohammed and Abu Becr hid while fleeing Mecca.
Notes state that Mohammed had only Abu Becr with him and mention either guards in the cave or heavenly succours at Bedr, the ditch, and Honein.
Circe tells Ulysses to return to the sea, draw the ship onto land, hide the ship's gear and property in a cave, and return with his men.
Shepherds regard Pan as protector of flocks from wolves; mountain caves used to shelter flocks are consecrated to Pan.
The glossary begins and defines terms including abhishava, abhisheka, acharya, ajya, apsaras, arghya, asura, and aswamedha.
Later epic poets are described as following Homer in army catalogues, funeral games, visits to the shades, detention from return by Calypso/Dido/Armida-like figures, absence from the army, and celestial armor; other Greek-source borrowings are also mentioned.
If the two women join against the prophet, 'GOD is his patron; and Gabriel... and the angels also are his assistants'; God can replace wives if he divorces them.
Arabs are said to have worshipped stars after associating their risings and settings with weather changes and rain.
"The moon itself would weep to lose sight of it!"
Pohyola's fair daughter sits on the highest arch of the bow of heaven, wearing rich garments and weaving gold and silver fabric with gold and silver tools.
Daughters of the Sun, Moon, Great Bear, Polar-star, and other heavenly dignitaries are young beautiful maidens seated on trees, clouds, rainbow, or heaven’s dome, and are skilled in spinning and weaving.
A truth-calling bird is described, and an eastern myth is noted in which Venus is called the Harpist of the Spheres.
Titles include Bahloo the Moon, Mullyangah the Morning Star, and another title pairing Mooregoo the Mopoke with Bahloo the Moon.
Daśaratha reports dread visions, red meteors, tempests, and an adverse combination of Ráhu, the Sun, and Mars; star-readers say such portents indicate a monarch’s death or woe.
Apsarases are described as originally seeming to personify vapours attracted by the sun and formed into mist or clouds, as interpreted from Rigveda mentions.
The two Meamei strike separate pine trees with their combos. The trees rise, carrying them upward until their tops touch the sky. The five sisters in the sky call to them and draw them in to live there forever.
Kuvera sends twenty thousand ornamented nymphs, and twenty thousand heavenly maids come from Nandan; Gandharva kings including Tumburu, Nārada, Gopa, and Sutanu sing, and named Apsarases dance for Bharat.
The Æsir rejoice at Idun's recovery, eat her apples, regain strength and beauty, and vow to set Thiassi's eyes as a constellation in the heavens.
The boys cling to two mubboo trees; the whirlwind carries them and the trees to the sky, places them near the Milky Way as Wurrawilberoo, scatters the boomerangs along the Milky Way, and returns to earth in the old man's shape.
Minerva flies from Olympus like lightning and a red comet; both armies see the bright descent and interpret it as a divine signal of peace or bloodier war.
Angels are ranged for praise; God is one; the lower heaven is adorned with stars that guard against rebellious Satan, who is driven off, and a flame pursues one who steals a word.
“The Giant with the Flaming Sword”; “The Wolves Pursuing Sol and Mani.”
The bride tells her father, mother, and kin not to grieve because she has gone to others and to a distant home; the Creator's sun, Ukko's moon, and the stars shine brightly on other homesteads too.
The King of Splendor holds sway in courts between the Eagle and Bull, where Lion and Man play; sparkling wine is linked with harvest and the great cause of life.
Menakā descends from Paradise to bathe in Pushkar; Viśvāmitra sees her, is subdued by Kandarpa, and asks her to stay with him.
At the Mother Doctor's death, a bright falling star and thunder-like sound are taken by surrounding tribes as the sign that a great doctor has died.
The troops sit in order around fires; a simile describes a clear moonlit night with planets, stars, trees, mountains, vales, rocks, and rejoicing swains.
Ares is described as moving a fiery sphere among planets in sevenfold courses through the aether, with blazing steeds bearing him above the third firmament of heaven.
The assembled gods send five beautiful nymphs with seductive wiles to draw the great recluse from his stern vows; the nymphs succeed in turning him from his task.
Arab idolatry as Sabians chiefly consisted in worshipping fixed stars and planets, angels and their images, honored as inferior deities and sought as mediators with God.
The translator says she was generally aware of a connection between the Welsh Mabinogion and Continental romance, and later learned more of its closeness, extent, history, and proofs.
A central pedestal held the statue of the temple's divinity, surrounded by images of other gods and fenced off by rails.
Louhi looks again and finds that the arrivals are friends and suitors, with Ilmarinen, her son-in-law, in the midst.
The bridegroom is praised as a favored suitor and hero, dressed in purple, ermine, silver-tinselled vestment, copper belt, silk stockings, deer-skin shoes, golden hair and beard, and a high hero-hat.
As sunset and night arrive, women in each house continue to lament Rama; worship fires are cold, no text is hummed, no tale is told, and midnight gloom envelops the mournful town.
The tailor and wife choose the nearby Jewish doctor as a target for suspicion, send a paid message through the servant, prop the body at the top of the staircase, and run home.
Mohammed is said to appeal chiefly to this miracle and to challenge the most eloquent men in Arabia to produce even a single comparable chapter.
In the Fomor country, Bres's company comes to a gathering; as a friendly challenge, hounds and horses are matched, and the Tuatha de Danaan animals win.
Ráma recalls that his arrow passed through seven tall trees, tells Sugríva to trust in that strength, and instructs him to challenge Báli at the gate so the gold-chained king will come out from his royal hold.
They arrive south of the dun where bog and river meet; on the green stands a pillar-stone with an iron band and ogham writing requiring any champion who comes there to challenge single combat before leaving.
In the people's absence Abraham goes into the temple, breaks the idols in pieces except the biggest, and the returning people ask who has done this to their gods.
A note says the passage answered reproaches against Mohammed over his many wives; Jews allegedly said a true prophet would focus on matters other than women and children, and a Jewish maxim is cited that carnality is repugnant to prophecy.
Cuchulain tells Fiachu to tell Nathcrantail to come early the next morning between Ochaine and the sea, where he will find Cuchulain waiting and not fleeing.
Himálaya tells the demon that Báli, son of the god who rules the skies and ruler of Kishkindhá, can oppose his might in equal battle, 'as Namuehi and Indra met.'
Laegaire objects to Ket dividing the boar, but Ket recalls a border encounter in which Laegaire fled pierced by a spear, leaving charioteer, chariot, and horses behind; Laegaire sits down.
A watchman tells Gwenhwyvar of approaching people; she identifies the knight as the one Geraint pursued and says Geraint has avenged the insult to the maiden.
Ferdia returns from Maev to his tent and tells his followers that he is bound to fight either six of Maev's champions or Cuchulain, and that Maev is bound to have those champions ensure her promised rewards if Cuchulain dies by Ferdia's hand.
Meargach says: “Meargach of the Green Spears is my name,” and says he will fight any man brought against him “to avenge Tailc, son of Treon.”
Geraint asks to challenge for the host's daughter and promises to love her as long as he lives if he escapes the tournament; if not, she remains unsullied.
Achilles leads the Greeks, pursues Hector three times around Troy's walls, forces him into the open, kills him at the Scaean gate, and hears Hector foretell Achilles' coming death there.
Caoilte asks which man they most fear; Lir is named as the best fighter of the Men of Dea, with Donn and Dubh next. Caoilte says he will meet the best man hand to hand, and Derg says he will put down Donn and Dubh.
Conall challenges the Connaughtmen; none answers. A shield-wall is raised around him, and he consumes the boar's huge tail, described as a load for nine men.
The King of the Great Plain asks Conn to stop and fight him on account of his people, since none of them will stand against Conn.
Eochaid and his advisers choose Sreng, a great fighting man, to see and speak with the strangers; he sets out armed with shield, spears, sword, head-covering, and iron club.
The men of Erin debate who should fight Cuchulain and choose Loch Mor son of Mofemis; Loch is summoned to Ailill and Medb and promised land, accoutrement, and a valuable chariot.
Sugriva springs from the ground to the turret and addresses Ravana, declaring himself the friend and servant of Rama and empowered to strike him.
his people furnished him with rocks and boulders and great clumps of earth
A thousand Fianna are killed; another thousand under Caoilte are worsted; Osgar fights Tailc for five days and nights without food, drink, or sleep and beheads him.
Osgar says Diarmuid speaks truth and asks Finn to forgive him; Finn refuses peace. Osgar then vows to protect Diarmuid's body and life against all the men of Ireland, and Goll and Corrioll challenge him.
Angad rushes to meet Kumbhakarṇa, hurls a mountain peak at his cheek, dodges the giant’s spear, strikes his chest and throat, but is caught by the wrist, whirled, and dashed senseless to the ground.
Ferdia's charioteer hears the roar of Cuchulain's approach, including clanking shields, hissing spears, clashing swords, ringing armour, creaking chariot, wheels, ropes, and trampling hoofs.
Finn arrives at the rath above the harbour; Oisin urges battle with all the foreigners, but Finn rejects this and orders daily combats between noble champions and opposing kings or chiefs.
The two young men swear to fight Diarmuid first, choose hand-to-hand strength, and are defeated and bound by Diarmuid. Grania praises the fight and insists she must get a share of the berries or she will not live.
Stones come from east and west, meet in the air, and fall between the camps while the hosts shield themselves until the plain is full of boulders, giving the name Mag Clochair.
Popular superstition said dwarfs sought human wives or stole unbaptized children and substituted their own puny, wizened babies, called changelings.
The Moon begs her Mother to make a gown; the Mother answers that no gown can fit because the Moon is new, full, or intermediate at different times.
Robbers speak near Girly-face’s stall about breaking into houses, killing those who wake, being cruel, showing no pity, and never being good; Girly-face decides they are teaching him how to act.
Karna says Arjun excels because Krishna holds the reins and drives his car; Karna asks that Salya drive his chariot so he may meet Arjun equally.
Cuchulain tells Laeg that if he begins to go backward Laeg should rouse him with reproaches and evil speech, and if he prevails Laeg should praise him and speak good words to increase his courage.
Ismaelians of Asia are described as near kin to or a branch of the Karmatians, also called al Molhedah or Assassins, and as sharing malice against other religions, obedience to their prince, and readiness for assassination or dangerous enterprises.
Neither winners nor losers ate the flesh; it was distributed among the poor. The custom was forbidden by Mohammed as causing quarrels and resentment from winners insulting losers.
His charity is described as leaving little money in his house and as giving even some of his provisions to the poor.
The king of Benāres exhorts Mallika; both kings return to their cities, practice charity and other good deeds, and go to heaven at death.
The old woman remembers an old charm-verse, claps time to the peach’s movement, sings about distant and near water, and the peach comes closer until it stops before her.
Hart and Mart at Babel warn learners that they are a temptation; men learn a charm to divide husband and wife, though harm occurs only by God's permission; the art harms the learner and costs a share in the life to come.
In 'The Baby Darling,' a woman dotes on a baby in a golden cradle, washes him with rose and musk, presses honeycomb sugar to his lips, gives milk, lays him in bed, and watches over him at night like a taper.
Frazer explains the reluctance by reference to belief that the soul is in the blood and that places or things touched by a high chief’s blood become taboo or sacred; New Zealand canoe and house examples are given.
Before the year ends, a son is born to Pwyll at Narberth. Six women watch Rhiannon and the boy, fall asleep before midnight, and find the boy missing at daybreak.
The young crab resolves to avenge his father, examines the persimmon tree area, notices missing fruit, peel, seeds, and thrown unripe persimmons, remembers the rice-dumpling and persimmon-seed story, and concludes that the monkey killed his father.
Phoenicians load their ship; a cunning messenger brings a gold necklace with amber beads and quietly signals to the woman.
Laius, king of Thebes, is married to Jocaste; an oracle foretells that he will die by the hand of his own son.
Andromache and Astyanax take refuge on a tower; the victors fear Astyanax may avenge Hector and throw him from the battlements.
Neoptolemus leads Andromache to the ships, takes Astyanax from his nurse, throws him from a tower so that he dies, and receives Andromache from the Achaean chiefs as a prize.
The note says Astyanax's fate after Troy's capture was to be thrown from a tower by Ulysses, while Andromache bewailed her infant son.
Kintaro ends the day's wrestling and leads the animals away, with the animals following him.
Note reports that Muhammadan commentators tell how Moses as a child burned his tongue with a live coal, and that the same story is found in Midrashic and later Jewish sources.
The nun bears a son linked to a prior wish at Padumuttara Buddha’s feet; a king hears the child cry, has him cared for by harem women, and he is named Kassapa and raised as a prince.
After learning their talk, the boy says he used to be with a deer he loved, and that the deer cared for and sheltered him.
Little Gwineeboo repeatedly cries that he wants kangaroo; Quarrian says this shows he saw it. Goomai strikes the boy's mouth, making blood trickle down his breast and stain it red; the women then quarrel.
The Polydorus story is said to appear in the Aeneid and Hyginus; Priam sends Polydorus to Polymnestor, Ilione substitutes Deiphylus, Polymnestor unknowingly kills Deiphylus, Polydorus hears an oracle, learns the secret, and blinds Polymnestor.
The Pádams of Assam believe a lost child has been stolen by wood spirits; they cut down trees until the spirits, fearing loss of lodging, return the child, who is found in a tree fork.
The passage introduces an episode in which a giant beats a peasant at a game and wins the peasant's only son, to be claimed unless hidden successfully.
Long ago in Japan, an old man and his wife are introduced; he is kind, hard-working, and childless, while she is cross and scolding.
Gooloo feeds the children durrie, honey, and bumbles, then hurries them to her real home in a hollow tree, thrusts them inside, follows them, and secures the place.
The daughters avert their eyes and faces and deliver chance blows with cruel right hands.
A scholion reports Creophylus' account: Medea poisons Creon in Corinth, flees to Athens, leaves her young sons at Hera Acraea's altar, and Creon's relatives kill them and blame Medea.
Agamemnon replies that if they spring from Antimachus they must die, because Antimachus once urged the killing of Ulysses and Agamemnon's brother despite offered peace.
A bright child proposes playing the Cadi and bringing in Ali Cogia and the merchant; the Caliph recognizes the case from the petition and watches with interest.
The daughters say their father is hunting, show Mullyangah the spiders' trap-door through which he comes home, and say their mothers are getting honey and yams.
Circe presents two courses and describes the Wandering Rocks, where birds and ships are destroyed; only the Argo escaped, because Juno piloted it for Jason.
A wolf chases a lamb, and the lamb takes refuge in a temple.
At Sliab Fuait, Cuchulain learns the animals are wild deer, asks whether alive or dead would be more wonderful, pursues them into a bog where the horses stick, catches two deer alive in the morass, and fastens them to the chariot.
"I offer you happiness, both in this life and in that which is to come."
Believers are told to be assistants of God, as Jesus son of Mary asked the apostles who would be his assistants with respect to God, and they answered that they would be God's assistants.
Diomedes volunteers for the night mission but asks for a chosen warrior to join him, saying mutual confidence and aid produce great deeds and discoveries.
“Mortal souls, behold a new cycle of life and mortality”; the speech says the souls will choose their genius, the first lot gives first choice, the chosen life becomes destiny, and responsibility rests with the chooser.
Jesus asks, “Who will be my helpers towards GOD?” The apostles answer that they will be helpers of God and believers, and they pray to be written among those who bear witness.
Volsung invites Siggeir, then attempts the feat himself; Siggeir, Volsung, and the nine eldest sons fail to draw the divine weapon from the oak or tree-trunk.
The Karmatians are introduced; a man called Karmata comes from Khzistn, feigns sanctity, claims God ordered fifty daily prayers, invites obedience to an Imam, gathers a party, and chooses twelve as apostles.
After the faith of Christ and Patrick comes to Ireland, Saint Mochaomhog arrives at Inis Gluaire; the children hear his bell, the brothers fear it, and Fionnuala says it will set them free from pain and misery before they listen through matins and sing Sidhe m
Patrick takes in hand to convert Oisin and bring him to baptism; Oisin answers everything Patrick says.
Oisin says he is now without fighting, battles, feats, young girls, music, harps, great deeds, learning, generosity, feasting, courtship, hunting, and going out to battle, and says their absence is sorrowful.
Plutus was believed to dwell in the bowels of the earth; this is presented as a probable reason why Aides was later confused with him.
The passage says many ceremonies were observed by pagan Arabs before Mohammed, especially compassing the Caaba, running between Saf and Merw, and throwing stones in Mina; Mohammed confirmed them with alterations such as requiring clothing during circumambulati
The speaker predicts that the king will see destruction take Lanká for Sítá’s sake, including palaces, terraces, domes, and jewelled walls.
After the Trojans retire to rest, Sinon releases the Greek heroes at night, signals the fleet near Tenedos, and the Greek army lands again.
Sinon, in the city by pretence, raises a fire-signal; the Greeks sail from Tenedos, those in the horse emerge, kill many, and storm the city.
A ruler commands the gates to be opened for the fleeing throng and the brazen bars locked once the troops are within.
Pallas Athene is described as guardian of the city, dread, linked with Ares and deeds of war, and as saving people going to and returning from war.
On seeing Ayodhyá again Bharat says the city is dark, sad, and shorn of its former brightness.
Trijaṭá says royal Lanká reels and falls, and ocean waves roll over its golden streets; she warns the demons to flee or die by Ráma’s hand, and to comfort Sítá and ask forgiveness.
Eustathius reports an account of Eurytus and Iole, for whose sake Heracles sacked Oechalia, and records competing claims about Homer and Creophylus in relation to the Taking of Oechalia.
Abu Ishac loses Shiraz, then returns the next year, captures it by a stratagem, and re-establishes himself over Fars; the passage uses the metaphor of a bark not steered into quiet waters.
The queen sees enemy approach, walls scaled, and firebrands on houses; believing Turnus destroyed, she blames herself, tears her purple attire, and hangs herself from a beam.
Turnus tells the citizens they praise peace while enemies rush on dominion, then orders Volusus, Messapus, Coras and his brother, and other forces to arm, deploy cavalry, guard gates and towers, and attack under his command.
“The evil blazes up like a fire”; the passage says they will not extinguish it.
The tale 'would have told of a struggle for Liberty' intended to represent the conflict of Persia and Hellas.
Every state, town, city, and person possessed a special genius; sacrifices of wine, cakes, and incense were offered to genii on birthdays.
Justice in the individual is said not to differ from justice found in the State.
Ausonia mobilizes: men prepare horses, arms, shields, spearheads, axes, standards, trumpets, helmets, armor, greaves, and re-tempered ancestral swords; Atina, Tibur, Ardea, Crustumeri, and Antemnae are named.
The passage stresses the limits of knowledge about early humanity and cites Plato and Aristotle as possibly right that forms of civilization were discovered and lost several times.
Moseilama writes to Mohammed proposing that the earth be half his and half Mohammed's; Mohammed replies that the earth is God's and given as inheritance to whom God pleases.
Mazdak "pretended himself a prophet sent from GOD" and preached "a community of women and possessions" because all men were brothers from common parents.
Al Aswad, also called Aihala, is described as an apostate who sets up for himself, is surnamed master of the ass, and claims revelations from angels named Sohaik and Shoraik.
The note refers to kinship with a sacred object, tchem, from which a clan takes its name, and adds that the Natchez of North America and the Incas of Peru have claimed kindred with the sun.
The inhabitants are described as strong, hardy, mild-tempered, affectionate, honest, and cleanly; they use vapor-baths, and Kalevala runes often mention the cleansing and healing virtues of heated-bathroom vapors.
Mars and Venus are released from bonds; Venus goes to Cyprus and Paphos, where the Graces bathe, anoint, and clothe her.
Eurystheus commands Heracles to cleanse Augeas’s stables in one day; Augeas, rich in cattle, agrees before Phyleus to give Heracles a tenth of the herds if he succeeds.
The Bhoja tells the king not to slay the seven kings, to take an oath and release them, to give honor to the knight, to give gifts, keep commandments, and rule righteously; he dies as his harness is removed.
The passage says Panaumbe, the lower-river figure, does clever things, while Penaumbe, the upper-river figure, is the stupid imitator who comes to grief, reflecting coast Aino views of hill Ainos.
In Borneo and Celebes, rice is sprinkled on a person thought infested by dangerous spirits; a fowl picks it up and thereby removes the clinging spirit or ghost, including from funeral attendees.
At Sāvatthi, two friends are described: one becomes a monk, daily eats at the other’s house, and the two spend time together until sunset and part at the city gate.
If more devils are thought to be in the Nias house, openings are closed except a roof dormer, while men slash with swords amid gongs and drums so devils escape by the roof and cannot re-enter.
Jupiter grants Rome dominion without end, says Juno will change and cherish Rome, foretells Caesar's ocean-bounded empire and heavenly welcome, and describes war ceasing with its gates shut and Fury bound within.
God is said to have given written revelations to prophets; 104 sacred books are distributed among Adam, Seth, Edrs or Enoch, Abraham, Moses, David, Jesus, and Mohammed, with Mohammed as seal of the prophets and revelation closed.
The Valkyrs and their steeds personify clouds; their weapons are lightning; at Valfather's command they choose slain heroes fit for Valhalla and future aid to the gods.
The cloud covered the tabernacle... At the commandment of Yahweh they encamped, and at the commandment of Yahweh they traveled.
Northern scalds saw white-maned steeds in clouds and spears in aurora light and said Valkyrs galloped across the sky; Greeks saw the same phenomena as Apollo’s white flocks guarded by Phaetusa and Lampetia.
Marzavan sees the prince lying on his bed, remarks on his striking likeness, and communicates Badoura's condition in words the prince understands but the Sultan and vizir do not.
The speaker promises the addressee half his realm for helping, but says that if he will not aid the plan the speaker will spill his blood that day.
Skirnir shows Gerda the stolen portrait and offers apples and Draupnir; Gerda refuses, saying her father has enough gold.
The last time the boy sees the deer, his mother, the dark man speaks to her, strikes her with a hazel rod, and she is forced to follow him while looking back and crying after the child.
Frodi refuses Menia and Fenia rest; they change their song and grind an armed host, enabling the Viking Mysinger to surprise and slay the Danes.
Frazer describes coercive rites: a Chinese paper or wooden dragon representing the rain-god is cursed and torn if rain does not come; Feloupe fetishes are dragged and cursed; Orinoco toads are beaten; killing a frog is a European rain-charm; Comanches whip a s
In a modern Arabian tale, an ogress queen blinds forty queens; Mohammed learns that one bottle contains her life and another their eyes, kills a beetle that is the slave’s life, compels the ogress to restore the eyes, and the ogress dies when her life escapes
Rávaṇ summons the Rákshas guard, orders them to guard Sítá well and tame her stubbornness through threat and blandishment, then returns to his queens’ abode.
Medb sends druids, poets, lampoonists, and hard-attackers to threaten satires and raise three blisters called “Blame, Blemish and Disgrace.”
Frazer says these examples show a worldview in which the distinction between gods and humans is blurred and supernatural agents are not greatly superior, since they may be frightened and coerced by humans.
Maev sends Druids, satirists, and revilers to threaten Ferdia with reproaches, satires, shame, blemish, disgrace, and death within nine days if he does not come; Ferdia comes for honour's sake.
Amboina court examples describe prisoners confessing when threatened with hair-cutting; Dutch authorities later made hair-cutting a practice when torture failed to obtain confession.
Ravana, angered by Sita's words, says that if twelve months pass and she still denies him love, his cooks will mince her flesh and serve it for his morning meal.
Rávaṇ shows Sítá palaces blazing with gold, birds, jewels, decorated pillars, chambers with golden nets, bright gardens, pools, and lakes.
Libitina's temple in Rome, erected by Servius Tullius, contained funeral requisites, kept a death register, and received a coin on each death by Servius's command.
Ilmarinen invokes the son of Sariola/child of Frost from Pohya to bring ice-dust, snow, ice, and hoar-frost to cover the injured members where Panu has rested.
Ilmarinen lays the virgin on a couch, heats the bath-room, washes the image with three cans of crystal water, wraps the bed with furs and blankets, sleeps beside her, and finds the side near her cold and lifeless.
All the mice meet in council and discuss how to secure themselves against the attacks of the cat.
The chief rat exposes the cat’s false piety, springs to the cat’s throat, and the other rats return during the scuffle.
A catalogue lists many heroes present for the hunt, including the sons of Tyndarus, Jason, Theseus and Pirithoüs, Caeneus now no longer a woman, Telamon, Peleus, Nestor, and Atalanta.
The Fianna come keening Osgar; at noonday Finn approaches with the remains of the Sun-banner raised on a spear-shaft.
The Trojan people leave the walls in grief, meet the mourning wain at the Scaean gates, and the wife and mother kiss the slain body and tear their hair.
“The individual is nominally free, but he is also powerless in a world bound hand and foot in the chains of economic necessity.”
The hosts camp at the pillar-stone in Crich Roiss; Medb calls for one of the men of Erin to fight Cuchulain, and each refuses, saying he will not be sent as a victim in another's place.
The passage contrasts humans with animals; says humans are not bred for physical utility; calls for marriage of minds and bodies; states that Plato’s arrangement removes parental knowledge, family affection, and private children; and notes that nobler animals
The Tain is attributed to the filid; its present author is described as pro-Ulster; later stories react against Cuchulain's glorification; the Fenian saga of Finn follows, and Macpherson mingles the two saga traditions.
The theory says Melesigenes or Monides collected older lays, connected them by a tale of his own, published the resulting poem as the Odyssea, and called it the poem of Homeros, the Collector.
The note says the event mentioned accounts for the deep purple hue of the mulberry, which was previously said to have been white.
The Lad says his time of service has ended, but tells Finn to request aid from his wife, Manannan's daughter, at midnight while she combs her hair; she consents on condition that Finn bring her husband back alive or dead and use grey-green or red flags to sign
A North Frisian tradition describes the giants' colossal Atlantic ship Mannigfual, whose captain patrols on horseback and whose rigging is so extensive that sailors age while climbing it.
Yellow is identified as the colour indicating sickness or misery in Persian literature.
"Cuchulain reached the ford, and Ferdia awaited him on the south side of it, and Cuchulain halted his horses upon the north."
After their arms are used up, bodies are found with lips, noses, and ears in opponents' teeth and tusks; the men of Erin say, "This is a tooth-fight for us."
Both heroes draw broad falchions, but the heralds Talthybius and Idus raise peaceful sceptres between the swords.
Long is summoned to Ailill and Medb's tent, and Medb promises him colored cloth, a valuable chariot, Finnabair as wife, entertainment in Cruachan, and drink.
Ráma sees the approaching demon and sends a shower of arrows; the combat is compared to an elephant and a lion meeting in a dark wood.
The pike of Mana rises, is described with enormous body parts, and tries to snap at and swallow Ilmarinen.
Fandall son of Necht challenges Cuchulain to the pool; Ibar explains Fandall's name, the Swallow, by saying he courses the sea beyond the reach of swimmers.
Patroclus rushes to spoil Cebrion's body; Hector leaps down to defend it, both grasp the body, and the armies fight around it with darts, arrows, and stones amid storm-like noise.
Their close combat brings heads, feet, and hands together; shields split; spears bend and shiver; supernatural beings scream from weapons; the river is forced from its bed; horses and camp followers flee in fear.
Cuchulain asks Laeg to report anything that happens between the battle-lines; Laeg sees a small flock on the plain, with henchmen from both camps moving toward it.
The speech says that “heroes shall stride to wild lion-strife” and that “man overturns man to-night in this house.”
Rhœtus kills Evagrus with glowing flames after Evagrus protests Corythus' death; Dryas wounds Rhœtus with a burnt stake; several figures flee; Astylos tells Nessus he is reserved for Hercules' bow; Dryas kills additional named figures.
At the Hill of Miochaoin, the guardian Miochaoin comes toward them; Brian attacks him, and the fight ends with Miochaoin's fall.
The Earl explains that his two sons were seized while hunting in the mountains by a man-shaped monster of giant stature who kills and devours men and demands the Earl's daughter.
“it is breaking of the neck, / it is a battle against a spectre.”
Aristophanes says his hiccough is gone after sneezing and jokes about whether bodily harmony has a love of noises and ticklings.
As the lecture continued, the weaver noticed that the Mullana often shook his head.
The later version uses literary artifices, including intensifying horror after catastrophe with irrelevant matter; Deirdre's death is followed by a cheerful account of relationships among chief heroes.
After the Great Yellow King dies, the city rejoices with holidays and amusements rather than mourning him.
PART ONE. BOOKS ONE, TWO, AND THREE / THE COMING OF THE TUATHA DE DANAAN, AND LUGH OF THE LONG HAND, AND THE COMING OF THE GAEL.
The man exchanges the gem for the hermit’s hatchet and commands: “O hatchet! cut off that hermit’s head, and bring the gem to me!”
The traveller says he flew over the sea and shows the diamond, which gives power to fly. The old man offers an axe that can cut wood, kindle fire, and cut off heads when commanded.
Finn makes three wide-sodded graves, sets stones over them, has the names written in branching Ogham, and returns heavy-hearted with his people to Almhuin of Leinster.
A footnote says Aeneas instituted annual games at his father's tomb in Sicily and that these are described in Aeneid Book 5.
The fool and girl approach; Cuchulain detects the fool by speech, kills him with a slingstone, cuts the maiden's two tresses, pins her garments with a stone, and sets a standing-stone through the fool; the pillar-stones of Finnabair and the fool are named.
Finn asks the Fianna to raise their hands and give three shouts of blessing to whoever will hinder the foreigner; the Fianna shout, and the King of Lochlann laughs.
Believers are warned not to take Jews or Christians as friends; those with infirm hearts hasten to them saying they fear adversity; God may give victory or a command causing repentance.
On Rook, after misfortune, people gather, shout, curse, howl, and beat the air with sticks to drive Marsába from the mishap site to the sea and expel him from the island.
From the hymeneal date, the bridegroom calls male and female children born in the seventh and tenth month his sons and daughters, and reciprocal kinship terms are assigned across generations and siblings.
A one-minded community with little private property is said to prevent strife, lawsuits, flattery, household cares, borrowing, and nonpayment.
The speaker says one difficulty about women has been escaped like a wave, then introduces a greater one: guardians' wives and children are to be common, and no parent is to know his child nor any child his parent.
Pritha's children console her and turn toward the pathless jungle; Kuru women take Pritha to Vidura's palace and mourn Pritha and Draupadi.
Men and women are to have a common way of life, common education, common children, and to watch, guard, hunt, and go to war together as far as possible.
The governors will place soldiers in common houses that contain nothing private or individual.
Deegeenboyah hears the hunters singing the Song of the Setting Emu, sung by whoever finds the first emu nest of the season, and he begins singing the same song as if he too had found a nest; the song text concerns seeing the nest and protecting the eggs from a
A general statement says that the vehicle carrying away collected demons or ills of a whole community is often an animal or scapegoat.
Diomedes and Ajax Telamon arm themselves, clash three times, exchange dangerous spear thrusts, and are stopped by the Greeks; Diomedes receives the sword and studded belt.
Adeimantus says Socrates is not to be let off and accuses him of cheating them out of a chapter, as if it were self-evident that women and children are held in common among friends.
The speaker asks whether family names such as father should imply real care, reverence, duty, obedience, and moral-religious seriousness; the respondent rejects merely verbal kinship.
Recent enquirers are said to conclude that primitive tribes had community of wives and property, and that the captive taken by the spear was the only wife or slave a man could call his own; marriage ceremonies are treated as possible survivals.
Sale's note says some connect the chapter with the preceding chapter, reading God's destruction of Abraha's army as being for the uniting of Koreish; it also describes the Koreish as descendants of Fehr in the line of Ismael.
Believers are told to fear God, die as Muslims, hold fast by God's cord without breaking loose, remember former enmity changed into brotherhood, and recall being drawn back from the brink of a pit of fire.
They should receive fixed yearly maintenance from citizens and 'go to mess and live together like soldiers in a camp.'
Im Thurn’s Guiana description presents Indians surrounded by innumerable harmful beings, carrying a firebrand beyond camp-fire light, and employing a peaiman to drive beings away temporarily.
A State is said to arise from human needs: no one is self-sufficient, and many people are needed to supply many wants.
The first paradox is named as the community of goods, seemingly confined to the guardians, though the passage says the omission of other classes may not be significant.
“The first wave having been passed, we proceed to the second—community of wives and children. ‘Is it possible? Is it desirable?’”
Wayambeh seizes Oolah and her three children, brings them to his camp, admits stealing her, and his tribe refuses to fight for him.
Muhammad is called the Apostle of God; his comrades are tender among themselves, severe against infidels, bowing and prostrating with marks on their faces, and are compared to a seed that grows strong; this is called their picture in the Law and Evangel.
The Chief Rat exposes the wolf's trick, bites the wolf's throat so that he dies, and afterward the rats live happily in peace and quiet.
The Greeks are inspired by the words; the Ajaxes hold their post with well-ranged squadrons around them.
The Fox rejoins the Ass and leads him by a hidden pit dug by a hunter as a trap for wild animals; the Ass falls into it.
Geraint equips his horse, orders Enid to ride ahead and keep silent unless spoken to, and chooses the wildest road with thieves, robbers, and venomous animals.
At sunset at Bagdad’s gates the narrator meets another calender and then a third; all are newly arrived strangers, and they agree to share whatever fate awaits them as brothers in misfortune.
The boy argues that courage brought his father fame, persuades the foster-brothers to leave, and while the king sleeps they take arms and travel through named regions to the White Strand.
Saramá, Rákshas-born but gentle and pitying, watches Sítá, loves her, and comes to reveal the giant's guile with consoling news.
Poh Chü, studying under Lao Tzŭ, proposes wandering the world and going to Ch'i to view and mourn dead malefactors, while Lao Tzŭ says the world is the same where they are; Poh Chü criticizes honour, disgrace, wealth, and contention.
Ino daughter of Cadmus, also called Leucothea, formerly mortal and now a marine goddess, sees Ulysses’ distress, has compassion, rises like a sea-gull from the waves, and sits on the raft.
The brethren say Kassapa and his mother were nearly ruined by Devadatta, but the Supreme Buddha, perfect in kindness, forbearance, and compassion, became the means of salvation to both.
At summer twilight Urashima finds children tormenting a tortoise by pulling it, beating it with a stick, and hammering its shell with a stone.
Aeneas sees Lausus' dying face, sighs in pity, recalls his own filial affection, grants him his armor, speaks of restoring him to his parents' ghosts and ashes, and lifts his bloodied body.
Leontius comes up from the Piraeus outside the north wall and passes dead bodies lying by the executioner.
Cuchulain puts the head on the charioteer's back and orders him to take it to camp, threatening that a stone from his sling will reach him if he does not.
Vulcan returns after the sun’s warning, summons the gods, complains that Venus dishonours him because he is lame, points to Mars and Venus on his bed, and demands repayment from her father.
Musaylama claims prophethood, writes to Muhammad proposing division of Arabia, is called a liar in Muhammad's answer, and is later slain by Wahshi, who had also killed Hamza and was later forgiven after submission.
Medb's and Ailill's vessels, jewelry, clothing, sheep, horses, swine, and cattle are brought for counting and comparison; most are equal in size or number.
Aeneas announces the arrow contest, raises the mast of Serestus’ ship, and hangs a fluttering pigeon from the masthead as the target.
The pleasures approved by wisdom and reason are called truest; the intelligent part of the soul has the pleasantest life, the soldier and lover of honour comes next, and the lover of gain last.
The skyey wheel and wheel of heaven are accused of supplying base men while making good men pawn goods or beg for bread and drink.
The charioteer helps the Bodisat up, harnesses him, breaks the seventh line, brings the seventh king, and drives to the king’s gate.
"Sūfism is a complex thing, and therefore no simple answer can be given to the question how it originated."
Aristophanes is characterized as embodying old comedy; his account of the origin of the sexes includes a human monster whirling on four arms and four legs, eight in all.
Finn and the Fianna depart, Finn leading Diarmuid's hound Mac an Chuill; Oisin, Osgar, Caoilte, and Lugaidh's Son return and place four cloaks over Diarmuid before following the others.
A true believer from Pharaoh’s family, concealing his faith, asks whether they will kill a man because he says God is his Lord, when he has come with evident signs.
Midas conceals the ears and veils his temples with a purple turban.
Minerva hears the prayer but does not appear openly because she fears Neptune, who remains furious and tries to prevent Ulysses from getting home.
Saturn's sons contend: Jove grants glory to Peleus' son and spares the Trojans for a time, while Neptune rises from the sea, aids the Greeks in concealed human form, and the armies are bound in an adamantine chain of war and discord.
Sthenelus is described as son of Capaneus, one of the Epigoni, a suitor of Helen, and one said to have entered Troy inside the wooden horse.
“On hearing this Telemachus smiled to his father, but so that Eumaeus could not see him.”
Three brothers, sons of Finn, include Eochaid Airem and Ailill Anglonnach; Ailill's only stain is love for his brother's wife.
With Virata away and Uttara reluctant, the disguised Arjun is said to come to the rescue; the introduction also mentions Pandav weapons hidden in a tree and wrapped like corpses.
The boy explains that his father is a rich merchant, once childless; after a dream foretelling a son, wise men predict the boy will live happily until fifteen but then face danger, and that fifty days after Agib throws the brass horse statue from the mountain
After fellow-travellers may have revealed that the narrator is Sa'di, the youth runs to him, expresses affection and regret, offers service, and asks him to stay.
Pritha faints from divided love; Vidura revives her with sandal-drops and sprinkled waters; she sees her sons in combat and silently weeps because Karna is her eldest son.
Ailill says the ring was his, that it was in Fraech's purse, that he knew Find-abair had given it to Fraech, and that he threw it into the Dark Pool; he asks Fraech to explain how it was brought out.
Wirreenun goes to the waterhole for several days and places there a feathered willgoo willgoo and two large clear pebbles that he usually keeps hidden, especially from women.
Woodland deer gaze, follow, then flee after smelling a tainted wind; the giant wants to kill the quarry but refrains in order to keep his nature veiled.
The countryman hides a young pig under his smock, pinches its ear so it squeals, but the spectators say the clown's imitation is more true to life.
Hiordis and her handmaiden exchange garments before meeting the viking Elf; Elf honors Sigmund's remains with burial and offers the women asylum across the sea.
An altar to Consus in the Circus Maximus was kept covered except during the Consualia on 18 August.
After advice from a vision, the Cretan matron prays; when a girl is born, the mother has her raised as a boy, with only the nurse knowing, and the father names the child Iphis after the grandfather.
Peace is made by Branwen's advice; a vast strong house is built; the Irish plan to place armed men in leather bags on brackets around the pillars.
Deiphobus blames fate and the Laconian woman, recalls the horse carrying armed infantry into Troy, her feigned procession and flame, his sleep in the bridal chamber, the removal of arms and sword, and the entry of Menelaus and the Aeolid.
Grania asks Diarmuid not to leave her, comparing her growing love to fresh branches of a tree; he reproaches her for striking him for the Fomor's sake. At a cave with running water, she asks for a knife to cut food and discovers it still in Diarmuid's thigh, t
Karok fishermen avoid poles gathered by the river where salmon might have seen them; poles must come from the highest mountain, and reused poles are avoided because old salmon would have told young ones about them.
The greatest mystics do not boast or reveal supernatural knowledge unless ordered, and they find supernatural workings painful and ask God for deliverance.
Heilyn opens the closed door; the companions remember all evils, lost companions, misery, and their lord's fate. They carry the head to London and bury it in the White Mount; the concealment prevents overseas invasion while it lasts.
Matholwch’s men advise him to forbid ships, ferry boats, and coracles from going to Cambria and to imprison those arriving from Cambria so the matter will not be known; he does so for at least three years.
A richly dressed maiden approaches the gate, praises Owain, offers help, gives him a ring of concealment, and instructs him to follow her unseen by placing his hand on her shoulder.
Farm-hands enter during the afternoon to tend the cattle but do not notice the Stag, who begins to congratulate himself and thank the Oxen.
The note recounts that during the Italian insurrection of 1848, eight pursued young men hid for a week inside Donatello's colossal wooden horse in Padua and were fed by confederates.
Ulysses tells Telemachus that, when he nods, Telemachus must collect and hide the household armour, make excuses about smoke and quarrels, and leave a sword, spear, and oxhide shield for each of them.
The speaker says the argument has not introduced rewards and glories of justice found in Homer and Hesiod, but has shown justice best for the soul; a person should act justly whether or not he has the ring of Gyges and helmet of Hades.
One of the seven seas is said to surround one of seven worlds arranged in concentric rings.
The note imagines a rejoinder to Iliad xxiii.702-705 and connects Laertes' regard for his wife's feelings with the Odyssey's concern for women's honor.
Bulls should plough or die of old age; sheep and goats may provide useful products; nets, snares, bird-limed twigs, feather foils, and baited hooks are rejected, with noxious creatures to be destroyed but not eaten.
The passage states that these practices were observed by the old Arabs in honor of false gods, treated as divinely instituted, and condemned in the Koran as impious superstitions.
In democracy, some persons sentenced to death or exile stay where they are, walk about the world, and parade like heroes while nobody sees or cares.
The merchant asks for a short delay to go home, bid farewell to his wife and children, make his will, and then return to be killed; the genius doubts he will come back.
Medb tells Curoi to stop because the throwing gives no real help; Curoi says he will stop only when Amargin stops, and Amargin agrees if Curoi will no longer aid the men of Erin.
The porter explains that he is astonished to see the women by themselves and asks to make a fourth at dinner; Zobeida agrees only if he behaves politely and keeps secret their way of living.
No god, fiend, Gandharva, goblin, bird, or snake can take his life; only a human arm remains an exception.
Llew says he cannot be slain “within a house, nor without” and “on horseback nor on foot.”
The woman says she will go with Diarmuid if he promises not to say three times what way she was when she came to him; he promises never to say it.
The nurse hears Myrrha, enters, sees the signs of the intended death, cries out, removes and tears the girdle, embraces Myrrha, and asks the cause of the halter, invoking cradle and first nourishment.
The passage notes folk-tales where a confined prince or princess escapes a tower by scraping the wall with a bone, discusses versions where bones are withheld from the princess, and cites puberty-related bone restrictions or bone drinking tubes among Hare-skin
Clerics complain that Mullah Shah teaches doctrines contrary to revealed religion; Aurangzeb orders him sent to the capital, the governor delays, verses in Aurangzeb’s honor and Princess Fatimah’s intercession soften the order to residence at Lahore.
Arjun says his wrathful bow-string is not drawn against his acharya and that a son's duty prevents him from fighting a father-like figure; he describes vengeance and his vow, then passes Drona and continues through the battle lines.
The billet has long been hidden and has preserved Meleager’s life; Althaea prepares flames but repeatedly pauses, while motherly and sisterly claims struggle within her.
On a hot summer day, a Lion and a Boar come down to a little spring at the same moment to drink.
The Men of Dea fight the misshapen Fomor, as Finn fights Cat-Heads and Dog-Heads; after defeat by men, the gods make houses in the hearts of hills.
The older sweetheart dislikes having a lover who looks younger than herself and pulls out his dark hairs to make him look old.
Kauśalyā urges Rāma not to obey her rival’s word or go into forest exile; she claims maternal reverence and threatens fasting and death if he leaves.
The gardener's wife says they are doing well, but wishes for "some good heavy rain" because the garden needs it.
Lemminkainen goes with the maidens to the castle and sings pitchers, golden goblets, barley beer, honey-drink, foods, and a silver blade with a golden handle before eating and drinking.
Ancients explained Etna’s flames and earthquakes by saying the gods vanquished Typhoeus or Enceladus, threw Mount Etna on him, and his attempts to free himself caused fires and shocks.
Nestor urges the heroes to keep fighting and not take booty while a foe remains, saying conquest should come before reward.
Mohammed nears Mecca with 10,000 men; Mecca surrenders; Abu Sofin converts; Khaled's party kills about twenty-eight idolaters contrary to Mohammed's orders; Mohammed pardons most of the Koreish but proscribes some individuals.
They conquer lands, castles, and cities, killing the men and keeping the women alive, until their young men grow grey-headed.
The audience is told to eat of what has God's name commemorated over it; divine prohibitions have been declared, except in necessity; God knows transgressors.
Every deity has a separate priestly order consecrated to worship, and every place appoints a high-priest to supervise the order and carry out more sacred rites and observances.
Servius note: “omnis quercus Jovi est consecrata, et omnis lucus Dianae.”
"he who is the cause of my death is about to share the same fate."
Achilles recounts Niobe, whose six sons and six daughters are slain by Apollo and Cynthia after her boast against Latona's line is punished by divine wrath.
The passage describes an ethical gradation from reason in the ideal state, to courage and honor in timocracy, to love of gain, to democratic free play of passions, ending when one monster passion possesses the whole nature of man.
Hrungnir's fellow giants chide him, consult together, and construct Mokerkialfi, a clay creature nine miles long with a mare's heart, to serve as his squire.
The argument of the Republic is summarized as the search after Justice, moving through Cephalus, Socrates, Polemarchus, Thrasymachus, Glaucon, and Adeimantus, until justice reappears in the ideal State constructed by Socrates.
Roman soothsayers were called augurs and were consulted before enterprises regarding their ultimate success.
Time and Old Age are addressed as forces that destroy and slowly consume all things through decay.
Persons who touched a dead body among the Maoris are shunned and isolated; taboos on food handling and vessels are said to match those for sacred chiefs.
The shield's flames devastate the men of Ireland, pass through bodies, make men blaze, and spread to anyone touching the burning man.
The passage states that magical sympathy is believed to exist between a person and severed parts such as hair or nails, enabling action upon that person at a distance.
Costa Rican Indians are reported to distinguish nya from the more virulent bu-ku-rú; bu-ku-rú is associated with first pregnancy, disused objects, houses, unvisited places, Pico Blanco, and dusty blow-guns, and is removed from objects or houses by beating them
Macareus is said to tell how Ulysses received winds from Æolus in a hide, had a prosperous voyage, but sailors opened the bag in curiosity, releasing winds that raised a storm and drove them back.
One version says Pandora's jar or vase was full of all the ills that flesh is heir to.
Utgard-Loki explains the hidden identities of the contests: Logi as wild fire, Hugi as thought, the drinking horn as connected to the ocean, the cat as the Midgard snake, and Elli as old age.
Kintaro proposes a wrestling match; the bear volunteers to make the platform, and the other animals help raise it.
Aine and Aoife, daughters of Manannan, dispute over which beloved is the better hurler; the dispute produces a hurling match between the Men of Dea and the Fianna near Loch Lein.
Pharaoh rejects the signs, accuses Moses of enchantment, appoints a public meeting, gathers craftsmen, and the magicians prepare to gain the upper hand.
Pharaoh commands that every expert magician be brought; after the magicians cast down rods and cords, Moses says God will render their enchantment vain and verify the truth.
Pan boasts to the Nymphs, plays reeds joined with wax, despises Apollo’s playing, and comes to a contest arbitrated by Tmolus.
The first contest is rowing, and four ships of matched weight, chosen from the fleet, enter.
“Even his very shield gives occasion for war”; arms are wielded for arms.
The host explains that the preparations are for the young Earl's game: in a meadow two forks, a silver rod, and a Sparrow-Hawk will be set up for a tournament.
Ajax contested with Ulysses for the armour of Vulcan, was defeated, and killed himself through indignation.
Damasus and Ursicinus contest the Roman episcopal seat through violence and murder; Viventius withdraws; 137 are reported killed in one day in the church of Sicininus; officeholders are described as enriched and luxurious.
Introductory summary: after Achilles' death, Ajax and Ulysses contest his armour; the chiefs award it to Ulysses; Ajax kills himself and his blood becomes a flower; Philoctetes' arrows help fulfill Troy's destiny; Troy is sacked and Hecuba becomes Ulysses' sla
Sarpedon tells Glaucus to lead the Lycians, incite them, avenge his death, and defend his body and arms from a Greek foe.
The speaker laments Achilles' death and says he bore Achilles' body and arms on his shoulders and now seeks to bear the arms away.
Hector sees Achilles' chariot without its lord and urges Aeneas to join him in attacking its weak drivers; Chromius and Aretus follow, hoping to win the horses.
The youths play ball; the account says they push and beat others, leaving three men with broken arms and many bruised or maimed by night.
Adeimantus objects that Socrates' argument leaves opponents with nothing to say like an unskilled draughts player, yet they may still be right that lifelong philosophers turn out rogues if bad and fools if good; he asks how this fits philosopher-kingship.
"Come to the strife for renown!"
At Cruachan, Medb and Ailill compare possessions; their chattels are equal except that Ailill has Finnbennach, the Whitehorned, a lordly bull unmatched in Medb's herds.
The nine sisters challenge the Thespian Goddesses to a contest of voice and skill, set withdrawal from springs or plains as the wager, and choose Nymphs as judges who swear by rivers and sit on natural rock seats.
Hymir challenges Thor to break a beaker; after it withstands walls and pillars, Tyr's mother tells Thor to throw it at the giant's forehead, where it shatters.
The initial contestant throws off a crimson cloak, sets axes in a straight row, stamps the earth around them, tries three times to draw the bow, and is checked by Ulysses during a fourth attempt.
Deïanira, daughter of Œneus, has several suitors; her father consents that she will marry the bravest; the other suitors yield to Hercules and Acheloüs, who fight in single combat.
At Achilles' funeral games, his armor made by Hephaestus is awarded to Odysseus as chief rescuer of the body; Ajax cannot endure the slight and kills himself.
Three fifties of fifty men are gone with heroes; there is combat of pride for Ailbe, mention of the dog, and names including Conor, Ailill, Ket, Bodb, and Cuchulain.
Before dawn the party rises and goes to the meadow. The Knight of the Sparrow-Hawk asks his lady-love to fetch the Sparrow-Hawk; Geraint stops her and says another maiden has the better claim, challenging the knight to battle.
The son of Nestor rushes forward, throws his lance, and Melanippus receives the dart in his breast and heart; he falls with resounding arms and shield.
A fight begins over slain Ascalaphus; Deiphobus takes at his helmet, Meriones wounds him in the arm and withdraws the spear, and Polites carries his brother away to Troy in a chariot.
The Achaeans pile a cairn and hold games for Achilles; a dispute then arises between Odysseus and Aias over Achilles' arms.
Achilles orders prizes for the caestus: an unbroken six-year-old mule is bound in the circus, a large round goblet stands nearby, and he declares that two heroes should fight, the victor taking the mule and the vanquished the bowl.
Ajax and Ulysses each attempt throws; Ajax falls once, then both tumble side by side. Achilles tells them to restrain their vigor and declares that both have won.
Penelope brings Odysseus' bow into the hall and says she will marry the man who can bend it and shoot through twelve rings.
Sergestus drives too near the rocks, catches on an outlying reef, shatters oars, and his sailors use poles and boathooks while retrieving broken oars.
Frazer notes that both Greek and Italian stories have a quarrel between nephew and uncles over a boar skin that the nephew gave to his lady-love and the uncles took from her.
Egyptians dispute over Joseph’s burial, agree to place his body in a marble coffin and sink it in the Nile, believing it may help the river’s regular increase and prevent famine.
Conor and Ailill comment on the mighty boar and discuss its division; Bricriu proposes that the division be decided by each warrior's record in deeds of war and strife, and the proposal is accepted.
Piggiebillah questions the brothers, rejects their explanations, threatens to kill them, is shown the dead emu, and drags it to his own camp.
The note says interpretation of the lines is doubtful, discusses a tower, trap door or window, Telemachus's room, the narrow passage and only entrance, Melanthius's actions, possible rear attack by suitors, and hypothetical intervention by Minerva.
The hunter places his foot on the beast’s frightful head, addresses the Nonacrian Nymph, and gives her the bristled skin and tusked head as spoil; she is pleased, while the others envy her.
A prince nominates Husām as rector; Jelāl intends to carry and spread Husām’s carpet, but Akhī Ahmed snatches it away, armed nobles draw weapons, and Jelāl rebukes them while predicting their decline and Mevlevī increase.
The Rutulian king and Ausonian captains see the fleet steering for the beach; Aeneas' helmet and shield blaze with fire and are compared to comets and Sirius.
Louhi as a mighty eagle swoops onto the colored lid and grasps the Sampo in her talons; Lemminkainen draws his sword and cleaves the talons, then speaks magic words against Louhi's weapons and hosts.
The Whitsuntide Basket enters the village at vespers preceded by three boys blowing willow-bark horns; supporters try to set it by the village well while neighbouring lads try to carry it to their own well.
The preface attributes Koranic materials to local legends, Jewish and Christian traditions, Meccan accusations, and alleged coadjutors including Salman the Persian and Sergius/Boheira; it mentions Heaven and Hell parallels with the Zendavesta and Apocryphal Go
Sonnites and Shiites accuse each other of corrupting the Koran; Sonnites receive the Sonna as canonical, while Shiites reject it as apocryphal.
The passage says some quatrains seem to need mystical interpretation and many more literal interpretation; it asks how spiritual wine could wash a dead body and why cups of dead clay would be filled with Divinity by a later mystic.
Frazer says solar and other divine identifications confuse the search for original divine character and states that he relies on ritual, myth, and monument representations to interpret Osiris as a vegetation deity.
The glorious God is described as merciful and generous toward the world, bringing a world to naught and fashioning another in its place at every moment.
The passage says that from Homer onward the Pygmies were supposed to exist in continual warfare with Cranes; ancient authors placed them in multiple regions, and later writers proposed various explanations for the tradition.
Some writers are said to admire "the noble teaching of Gotama" while unjustly depreciating the religious system of which his was "the highest product and result."
The temple of Diana has disappeared, and the King of the Wood no longer stands sentinel over the Golden Bough.
The country mouse invites the town mouse to his field home and serves barleycorns and roots with an earthy flavor.
Long ago in Japan, an old man and his wife are introduced; he is kind, hard-working, and childless, while she is cross and scolding.
The wives decide to make opossum-skin water bags, fill them with water, empty the dungle while Goomblegubbon hunts, take the children, and run away so he will be sorry.
Abdshems, surnamed Saba, built Saba/Mareb and made a vast mound or dam as a reservoir for water coming down from the mountains.
Ryn Jin explains that the nanjiu, Jewel of the Flood Tide, can make the sea flood the land, while the kanjiu, Jewel of the Ebbing Tide, can control the sea and make a tidal wave recede.
Tuirbe, father of Goibniu the Smith, casts his axe from the Hill of the Axe against the flood tide and commands the sea not to come over the axe.
Ikrima, son of Abu-Jahl, is said to have embraced Islam at sea while fleeing from Mecca at its capture by Muhammed; he returned and was pardoned.
The passage says an unnamed prince abolished a barbarous custom; al Mondar, his grandfather, had professed Christianity and built large churches in his capital.
The people agree to accept Olaf's God only under weather conditions, first a cloudy day and then sunshine, while Olaf prays overnight.
"For the cooling of Cuchulain's battle-frenzy with water compare the similar treatment in the account of his first foray"
The passage introduces the corn-spirit as taking cock form; children are warned about the Corn-cock in Austria, North German reapers say the cock sits in the last sheaf and chase or catch it, and Transylvanian reapers cry that they will catch the cock in the l
Othryoneus comes from Cabesus seeking Cassandra, promising conquest as dower; the king consents but fate refuses; Idomeneus kills him with a Cretan javelin, mocks the contract, and drags away the corpse.
From the rampart Priam begs Hector not to stand alone against Achilles, imagines him slain, and speaks of vultures and dogs consuming Achilles’ gore.
Scyron forced guests to wash his feet on rocks, kicked them into the sea for a tortoise to devour, and was killed by Theseus in similar fashion.
The Trojans briefly seize the slain; Ajax rallies the Greeks, attacks like a mountain boar, and Hippothous binds Patroclus' pierced ankles and drags the corpse through battle.
The tailor and wife choose the nearby Jewish doctor as a target for suspicion, send a paid message through the servant, prop the body at the top of the staircase, and run home.
The king has an honest and just Valuer but dislikes him because his honesty prevents the king from gaining more riches.
The noble subjects the beast to the man or God in man; selling the diviner part for wealth is compared with selling children to brutal men and with Eriphyle selling her husband’s life for a necklace.
Mohammedan writers are said to produce accounts of corruptions in the Pentateuch and other books, following prejudices and spurious legends.
The poems undergo vicissitudes and corruptions through people singing them in streets, assemblies, and agoras; Solon, then Peisistratus, then Aristoteles and others revise and restore them in great measure.
The democratic man’s son is imagined as brought up in his father’s principles and then drawn into a lawless life termed perfect liberty by seducers.
Socrates asks whether gifted minds become especially bad when ill-educated and whether great crimes arise from a full nature ruined by education; Adeimantus agrees.
If the guardians acquire private homes, lands, or money, they will become householders and husbandmen instead of guardians, enemies and tyrants instead of allies, and ruin will be near for themselves and the State.
The passage condemns illiterate or corrupt handlers of the law who write and sell false claims as from God, rejects claims that hell fire lasts only a limited number of days, and contrasts eternal hell for evil-doers with eternal paradise for believers who do
Philosophers are called useless because mankind will not use them; Socrates argues that the best and finer natures are especially liable to corruption under alien conditions.
Tereus desires to corrupt Philomela's attendants and nurse, tempt her with large gifts, spend his kingdom, or seize her and secure her by cruel war.
A young man raised in a vulgar and miserly way tastes drones' honey and associates with fierce and crafty natures who provide refinements and varieties of pleasure.
The hermit calls streams flowing east and west, on earth and in the sky, asking some to provide liquor, some flower-distilled wine, and some cool sweet water.
Hector advances like a lion; his host shouts, the Greeks answer, and the sound is described as shaking heaven and the throne of Jove.
Báli fights with furious blows; Sugríva, blood-stained, uproots a Sál tree and strikes Báli; the two fight with limbs, nails, stones, boughs, and trees and are compared to sun and moon or thunder-clouds in conflict.
Brahma describes Rama with thousand feet, heads, and eyes; bearing the earth and mountains; appearing as the great serpent in the ocean; sustaining the three worlds; and containing gods, day and night, Vedas, and the whole world as his body.
Arthur grants whatever boon the youth names as far as wind, rain, sun, sea, and earth extend, excepting his ship, mantle, sword, lance, shield, dagger, and wife; the youth asks for a blessing on his hair, and Arthur grants it.
As Chuang Tzŭ is about to die, the disciples want a splendid funeral; he says Heaven and Earth are his coffin and shell, the sun, moon, and stars his burial regalia, and all creation his escort.
Odin is identified in some German traditions with Irmin, whose brazen chariot travels the Milky Way or Irmin's Way, rumbles as thunder, and is seen as the Great Bear or Wain.
God builds heaven with might, stretches forth and spreads earth, and creates everything in two kinds.
“We created the heavens and the earth, and whatever is between them, in six days, and no weariness affected us.”
Confucius says the sun rises in the east and sets in the west, illuminates all places, and that its coming forth is existence while its disappearance is non-existence; every human being has that upon which death or life depends.
All things are created by a fixed decree; the divine command is a single word like the twinkling of an eye, glossed in the note as Kun, Be, or as a single instantaneous act.
“But rolling Heaven whisper'd from his ambush, / ‘So in my license is it not set down.’”
"the mountains... shall pass away, even as the clouds pass away"
By the power of Sumedha’s piety, the earth, described on a vast scale and later as the earth of ten thousand worlds, roars, trembles, shakes, quakes, and turns like wheels or mills.
Hafiz celebrates Shah Shudja’s accession and lifting of a wine edict with images of the wine-cup, the daughter of the grape emerging from retirement, and the heavens as a ball in the ruler’s polo stick.
The Sun says he is tired of endless, dishonored labor and tells the gods or Jupiter to drive the light-bearing chariot; he says Jupiter should lay aside the lightnings that bereave fathers and learn the force of the flame-footed steeds.
Vishṇu takes a dwarf-like shape, asks Bali for three steps of land, grows vast after receiving the boon, and strides through earth, firmament, and heaven.
The burning funeral ship drifts toward the western horizon, disappears beneath the waves, and the last spark vanishes as darkness covers the world in mourning for Balder.
Ymir finds the gigantic cow Audhumla, created by the same agency and materials as himself; four streams of milk flow from her udder and nourish him.
The passage swears by heaven and the night-appearing thing, then identifies it as the star of piercing brightness.
Dwellers of ten thousand worlds behold him and proclaim, “Surely thou shalt be a Buddha”; the omens are said to match those seen in former ages when Bodhisatta sat cross-legged.
Aurora is afflicted by grief for Memnon, her son, whom she saw perish by Achilles' spear on the Phrygian plains.
As the omnipotent lord and primal power begins to speak, the high house of the gods and trembling earth fall silent; sky, breezes, ocean, and waters become still and calm.
The vision mingles astronomy, symbolism, and mythology: heaven is represented as a cylinder or box with seven planetary orbits and fixed stars, suspended from an axis or spindle turning on the knees of Necessity; the Fates guide the revolutions and their harmo
The Republic is described as a Dorian State and Pythagorean league; the way of life of Pythagoras, rule, training, music, order, and an aristocracy of virtue are discussed.
God creates the heavens and earth in truth, causes night and day to return upon each other, and controls the sun and moon to appointed goals.
God is declared truth and sovereign; he sends water from heaven so the earth becomes green, owns heaven and earth, subjects the earth and ships to humans, and withholds heaven from falling except by permission.
The signs of the zodiac are set in the heavens and adorned; the heavens are guarded from every stoned Satan, except one who steals a hearing and is pursued by a visible flame.
The temperate zones lie between torrid and frigid zones; the sun’s relation to the tropics produces summer, winter, spring, and autumn.
“When, started from the Goal, / Over the flaming shoulders of the Foal / Of Heav'n, Parwin and Mushtari they flung, / In my predestined Plot of Dust and Soul.”
The Tao that can be trodden is not the enduring and unchanging Tao... having no name, it is the Originator of heaven and earth; having a name, it is the Mother of all things... Together we call them the Mystery.
A divine figure divides the separated mass into distinct members and gathers it into a vast globe.
The day is described with dazzled sight, an eclipsed moon, and the sun and moon in conjunction.
Ravana’s attack damages the chariot forces; gods and spirits fear, the sea rises, the sun is veiled, heavenly lights pale, and Mars gleams fiercely against gentler stars.
“ALL that is in the Heavens and all that is on the Earth praiseth God. He is the Mighty, the Wise!”
"cancel from the Scroll / Of Universe one luckless Human Soul" rather than enlarge a flood of anguish as the ages roll.
The passage reports Muslim belief that the Qur'an is divine, eternal, and uncreated, and that its first transcript was from everlasting by God's throne on a preserved table recording divine decrees past and future.
On realizing the twelvefold chain of causation and attaining complete Enlightenment at dawn, ten thousand world-systems quake and become glorious, with banners, flowers, light, sweet waters, halted rivers, restored faculties, and loosened bonds.
The Bodisat leaves the city on the full-moon day of Āsāḷhi; when he wishes to gaze back, the earth revolves like a potter’s wheel, and a spot is fixed for the Kanthaka-Nivattana Cetiya.
Variant readings compare the Ocean, or the Seven Seas, to heeding a pebble-cast.
Tzŭ Lai gives the analogy of boiling metal demanding to become a sword, then says the universe is the smelting-pot and God the caster, and that he will go wherever sent.
The day is likened to the last judgment; a tempest arises and creation seems to groan; the next day his illness is visible, and later a violent earthquake occurs.
Sura LXVII opens by blessing the one in whose hand is the Kingdom, who created death and life to test righteous deeds, created seven heavens, and placed lights in the lowest heaven to be hurled at Satans, for whom flaming torment is prepared.
Jove invokes the 'golden everlasting chain' and says all gods and mortals could not drag him down, while he could lift gods, ocean, land, and the trembling world.
Job xxvi. 6-8 is quoted: the north is stretched over empty space, the earth hangs upon nothing, and waters are bound in thick clouds.
God sustains the heavens and earth lest they fail; if they failed, none besides him could support them.
God will keep his promise to assist his apostles; the day will come when earth and heavens are changed and people come forth from their graves before the only, mighty God.
Created things cast shadows right and left, described as worshipping God and becoming contracted.
Ocean flows around the rim of the shield, enclosing its work; swans soar, call, and swim, and fish are near the water surface.
The speaker addresses the Wheel of Heaven, says its circular course does not satisfy him, and asks to be delivered from its chain.
The earth quakes, casts forth her burdens, and man asks what ails her.
Ráma invokes the all-seeing Lord of Day and the Wind, asking them to reveal whether Sítá has been stolen, is dead, or walks in the forest.
Created things turn their shadows in prostration, and all moving things in heaven and earth, including angels, prostrate, fear their Lord, and obey.
The passage lists a pen with which God's decrees are written.
A quoted prayer says that cries of animals and sounds of trees, water, birds, wind, and thunder are felt as evidence of God's unity and uniqueness.
The blue canopy of the sky encloses humans; in the eternal Cupbearer's wine the speaker imagines many bubbles like himself.
“We are no other than a moving row / Of Magic Shadow-shapes...”
The world is a body; God is its soul; angels are its senses; creatures, elements, and spheres are its limbs; the ONE is the basis of the whole.
“'Tis all a Chequer-board of Nights and Days / Where Destiny with Men for Pieces plays” and then moves, mates, slays, and lays pieces back in the closet.
The vault of heaven is likened to a lantern: the universe is the lantern, the sun its light, and humans ornamented images dwelling there stupefied.
The Brazier makes heads like bowls and sets one upside down above human heads; the note identifies the upside-down bowl as the sky.
“that inverted Bowl we call The Sky” and “As impotently rolls as you or I.”
Quintus Calaber's shield passage describes Vulcan's images of heaven, earth, sea, winds, clouds, moon, sun, stars, air, a bird, ocean waves, Tethys, and streams.
The divine voice alarms Hector; the council breaks, warriors rush to arms, gates open, and nations with men, horses, and chariots fill the plain amid rising tumult.
Agamemnon urges the chiefs to rouse the Greeks to arms, but first to test the war-weary army: he will propose return across the sea, and the chiefs must detain them.
Lakshman, troubled for Rama, urges him to be strong, says tears will harm the enterprise, calls for the demon foe to be destroyed after the rains, and compares valor to a dormant flame awakened by oil in worship.
Lakshmaṇ warns that the wondrous deer may be the fiend Márícha, who uses magic guile and deer form; he says earlier kings were slain by similar deceit and that no natural deer has such gold and jewel-like beauty.
"Men would be on every side, / That they soon might end his life"
Manthara says: “Peril awaits thee swift and sure” and “King Daśaratha will create / Prince Ráma Heir Associate.”
The passage says the maid’s words wound Kaikeyí; Kaikeyí repeats that she must be reported dead or that Bharat must be king while Kauśalyá’s son wanders, and she strips off her attire and lies on the bare floor.
The Mandans are said to have feared dying if another held their portrait and wanted the artist's picture as an antidote or guarantee.
Rávaṇ orders his giants to charge and open the gates. Shells, drums, and martial instruments sound, and giants pour from every gate like waves.
Vānar chiefs see the brothers wounded and bloodstained; the Vānar monarch, Vibhishaṇ, Angad, Níla, Hanumān, and others gather and lament.
The passage teaches that each person turns toward former joy and that things are drawn to their own kind; it illustrates temporary resemblance and warns against counterfeit pleasures and delusion.
Confucius says preaching charity and duty to wicked men can provoke hatred and warns Yen Hui that using such methods would be like fire against fire, water against water, or pouring oil on flames.
The servants must rise when the cock crows; they dislike this, especially in winter, and believe the cock wakes their mistress early.
Mantharā, the hump-backed maid, appears at the door in glittering garments, sandal oil, gems, ornaments, a broidered zone, and chains.
The bard's sage advice is followed by the king's deeper sorrow; the weeping monarch says the praise tears his heart and plunges him into despair.
Gwalchmai says a thoughtful knight should not be disturbed rashly, volunteers to approach him courteously, is taunted by Kai, and is approved and sent by Arthur.
As battle proceeds Ferdia shows generosity equal to Cuchulain; their third-day dialogue includes mutual compliments such as “thy kingly might” and “fair graceful Hound,” which are compared to French “Beausire.”
The princess hopes that if the prince meets her father, the king will admire him and offer her to him as wife.
Fraech is sad because he wants a word with Findabar/Finnabar; at dawn he goes to the brook to wash and finds Ailill's daughter and her maid at the water, then takes the maiden's hand and says he came seeking her.
The seven sons of Ailill and Medb, the Maine, love Regamon's seven daughters; the daughters are named as three Dunann and four Dunlaith.
The first and longer part gives Fraech's adventures at the court of Ailill and Maev, his courtship of Finnabar, and a promised betrothal.
Polyphemus addresses Galatea with a long sequence of comparisons, praising her as fair, blooming, bright, sweet, and soft, then reproaching her as wild, hard, unstable, violent, fierce, cruel, deaf, savage, and fleet.
Wainamoinen rejects the bird's counsel, offers to make the maiden wife and queen, and completes her test of splitting a golden hair with edgeless knives and snaring a bird's egg with an unseen snare.
Frazer suggests some customs may aim to prevent evil influences entering the body, then describes face veiling by the Sultan of Darfur and speaking behind a curtain by the Sultan of Wadai.
A gigantic mosaic figure of Christ in a semi-dome of St. Sophia is described as overlaid with gilding by Mohammedans while its outlines remain visible; the author asks whether this is a parable.
Frazer explains covering or turning mirrors after a death as fear that the soul projected as a mirror reflection may be carried off by the departed ghost lingering until burial, and compares this to an Aru custom concerning dreams after death.
A negligent or fearful fighter is described as bearing the blood of the whole people, making his brethren's heart fail, and being associated with a curse on negligent work and withholding the sword from blood.
Athene presides over spinning and weaving, makes garments for herself, Hera, and Jason, accepts Arachne's challenge, is defeated, strikes Arachne with a shuttle, and changes her into a spider after Arachne hangs herself.
Feradach, the Very Brave, says he has a carpenter's axe and a sling, and that three axe-blows on the sling-stick can get a ship large enough for many men if they bow their heads.
After further forging, a virgin rises from the fire, golden-haired and silver-headed; Ilmarinen forges her limbs, ears, mouth, and eyes, but they do not walk, embrace, hear, speak, or see.
Shield image of a safe tin harbor with waves, dolphins, fish, and a fisherman holding a casting net on shore.
The Mtazalites are said to believe the word of God was created in subjecto, consisted of letters and sound, and had written copies in books expressing or imitating the original; they also called what was created in subjecto an accident liable to perish.
Another sign is that God created wives out of yourselves for cohabitation and placed love and compassion between you.
God created the heavens and earth in six days, ascended his throne, governs all things, and permits any intercession.
God ordains night for rest and day for light, gives the earth as a foundation, builds heaven over it, forms human beings, provides good things, and is called the Living One who alone is to be worshipped.
God first creates humans of dust, then seed, then coagulated blood, brings them forth as infants, allows maturity and old age for some, and sets the determined period of life.
A cited source says God fashioned the clay of the speaker's body, knew what would come of it, and is questioned for burning the speaker at the Day of Resurrection when sin occurs by divine order.
Eastern philosophers are said to take reunion beyond Plato, implying annihilation of distinct personality; God contains being and not being and casts a reflection on the void, which is the universe.
God creates the heavens without visible pillars, places rooted mountains on earth, replenishes it with beasts, sends rain from heaven, and causes noble vegetation to grow.
The answer says the one who gave beings existence at first will give life to the bones.
“we only say unto it, Be; and it is.”
Man passes through a time of non-remembrance, is created from mingled seed, given hearing and sight, and directed in the way as grateful or ungrateful.
Man is created from dried clay and black mud shaped into form; the devil had earlier been created from subtle fire.
“First water was, and naught beside; / There earth was formed that stretches wide.”
God creates all from one man, forms his wife, sends down four pairs of cattle, and creates people in mothers' wombs through successive creation in triple darkness.
The note says mountains, birds, and other parts of creation relieved David by chanting divine praises and connects this to a Jewish reading of Psalm cxlviii.
God creates every animal of water; the passage lists animals moving on the belly, on two feet, and on four feet. A note says commentators interpret water as seed or as the chief cause and constituent of animal bodies.
God created humans from clay and decreed the term of their lives, with another prefixed term with him.
Chaos is divided by the Deity into four elements; man is created from earth and water; the Four Ages follow; the Giants seek heaven's sovereignty, are slain by Jupiter, and a new race arises from their blood.
God alternates day and night as teaching for people of insight and creates every animal from water, with some moving on the belly, some on two feet, and some on four feet.
God says he will make man of clay, form him, breathe his spirit into him, and command worshipful prostration; the angels prostrate, except Eblis, who is proud and unbelieving.
The revelation concerns the exalted princes disputing about human creation; God says he will create man from clay, form him, breathe his spirit into him, and command the angels to worship.
The Creator intended human genitals to be on foreheads, but the otter made a mistake conveying the message, leading to their present position.
Humans are created from a small germ kept securely until birth; the earth holds living and dead, tall mountains are placed on it, and sweet water is given for drinking.
‘Umer answers that God’s words address nothings and beings, causing motion, existence, return to nothing, blooming flowers, transformed flint, the sun’s flame and eclipse, and clouds shedding drops.
Creation's three daughters appear on the ocean shore, see spittle, and ask what would happen if the Creator breathed life and vision into it.
Homer's invention is compared to a powerful star drawing things into its vortex; he is said to range over arts, nature, passions, forms, and images, and to create a world through the invention of fable, which Aristotle calls the soul of poetry.
The speaker says their substance was taken from common earth, wrought into shape by He, and might be stamped back to shapeless earth.
The speaker sees clay shapes and a dog, asks the Potter why such a faithful soul was sunk so low at birth, and sees a vase design of a temple where a dog supports a main support; an inscription names the dog faithfulness in heaven.
The Creator summons birds, beasts, gods, and devils to instruct them on copulation and birth timing, and they assemble to learn.
Patrick calls Oisin a withered old man and says his King made the Heavens, gives blossom to trees, and made the moon, sun, fields, and grass.
Sura XXXV opens by praising God as maker of the heavens and earth and as employing angels as envoys with two, three, and four wings.
A chalice made with profound wit and the Maker's favor is dashed to pieces by the world's Potter; the note compares Job's question about the labor of God's hands.
Ukko wonders at the darkness, searches the heavens for the Moon and Sun, and strikes lightning and flames from his golden fire-sword into the upper spaces of heaven.
The passage asks whether humans or heaven are harder to create, then describes heaven reared and fashioned, night darkened, light brought out, earth stretched forth, waters and pastures produced, and mountains set firm.
God creates the heavens without visible pillars, places mountains on earth, scatters animals, sends rain, grows noble plants, and challenges others to show what they created.
A funeral pile is raised on a low sandy isle beside a fresh mountain stream; the Vánar chiefs set the litter on the sand and stand apart mourning.
When the noxious class and their followers become numerous and aware of their strength, aided by popular infatuation, they choose the one with most tyrant in his soul and create him tyrant.
The passage says the corn-spirit was probably represented as lame because it had been crippled by the cutting of the corn, and refers to an old woman bearing the last sheaf who must limp on one foot.
Present life is described as a toy and plaything compared to paradise; when people sail in a ship they call on God sincerely, but after safe landing return to idolatry.
“It may be dangerous to worship God by one’s own inner light, but it is far more deadly to seek Him by the inner light of another. Vicarious holiness has no compensations.”
The passage introduces an old farmer and wife living in the mountains and a malicious badger that repeatedly damages the farmer’s vegetables and rice.
"Methusaleh, A Chinese"; "Moses, Burial of".
Venus is identified with Aphrodite; Veneralia are annual festivals; April is sacred to her; she is worshipped as Cloacina and Myrtea, with myrtle as emblem of Love.
The worship of Priapus is introduced into Rome with that of Aphrodite and identified with the native Italian divinity Mutunus.
The Fetiales, Roman priestly guardians of public faith, refused Mercury's identity with Hermes and ordered Mercury to be represented with a sacred branch, emblem of peace, instead of the Caduceus.
The explanation notes exceptions through Greek and Italian appropriation of traditions by name substitution and compares Portumnus and Matuta with Leucothoë and Palæmon, and with Ino and Melicerta introduced by Cadmus from Phoenicia.
A dog comes to the state elephant’s stable to eat fallen rice; the dog and elephant become close friends, and the dog plays by swinging from the elephant’s trunk.
THE KINGDOM OF THE LION; THE KID AND THE WOLF; THE MULE; THE FROGS AND THE WELL
The passage says the sand expedient was indebted to Jewish or perhaps Persian Magian examples, states both prescribe the same method in necessity, and notes a Christian baptism example using sand instead of water.
Ráma speaks with Ocean, Nala builds a bridge, the forces cross and sit near Lanká, Vibhíshaṇ makes treaty, plans are laid against Rávaṇ, major foes die, Rávaṇ is slain, and Sítá is brought back.
The god moves from land into the waves, carries Europa over the ocean, and she looks back at the shore while holding his horn and back.
Rāma, Lakṣmaṇ, and Sītā reach Kālindī; the brothers build a raft of logs, bamboo, grass, cane, and boughs, prepare a seat for Sītā, store their gear, and push off.
“To Lanká’s shore has bridged his way / And hither leads his wild array.”
In later identification with Persephone, Hecate inhabits the lower world as a malignant deity; she presides over witchcraft, haunts sepulchres, crossroads, and murder-sites, and is connected with ghosts, spectres, lower-world powers, and spells that lay appari
Diana’s statues were generally erected where three roads met, which explains her title Trivia from tri and via.
In 'The Angry Crow,' a black-robed visitor drinks rice-beer, dances, places hard dung in the alcove, is beaten by the house-master, and flies out as a large crow; the tale warns that crows are to be dreaded.
Alcibiades is heard calling for Agathon, arrives very drunk, supported by a flute-girl and attendants, and appears crowned with ivy, violets, and ribands.
Translator's note: one was made to appear like Jesus; Basilidans identify the individual as Simon of Cyrene, Gospel of Barnabas as Judas, and a Manichaean citation says the prince of darkness was crucified and crowned with thorns.
“It is I who have taken the starch. I thought it was some food put out for me in that basin, and I ate it all.”
Conchobar rushes at Fergus and raises Ochain, his gold-adorned shield; Fergus gives it three blows of Badb, making it cry aloud, with the three chief waves of Erin and the shields of all Ulstermen answering.
The woman begs Lomna to hide what he saw; he agrees, but it troubles him to be involved in treachery against Finn.
Ulysses checks his heart into endurance, tosses like one turning a paunch before a hot fire, and thinks how he might single-handedly kill the wicked suitors.
The people of Quirinus call Aeneas Indiges and endow him with a temple and altars.
An altar at Athens honors Boreas for destroying the Persian fleet sent to attack the Greeks.
His statues are set up in gardens and vineyards, serving both as objects of worship and as scarecrows; they are made of wood or stone and column-like below the hips.
Apollo declares the dragoness will rot; the passage says Earth and Hyperion/Helios make the monster rot, explaining the names Pytho and Pythian.
The divinity is said to have been introduced into Crete by Phrygian colonists and worshipped in Phrygia as Cybele.
“Ill deeds do not prosper, and the weak confound the strong. See how limping Vulcan, lame as he is, has caught Mars who is the fleetest god in heaven.”
"What, without asking, hither hurried whence? / And, without asking, whither hurried hence!"
The Saki is defined as the cupbearer or drawer, generally a comely youth, addressed by many of Omar's rubaiyat.
Telephus, son of Hercules and the Nymph Auge, was wounded by Achilles and, by oracle direction, cured with rust from the weapon that made the wound.
Footnotes cite Strackerjan, W. G. Black, and Grimm for collections of cures by transference.
Matanga sees the dead bull-like demon at his hermitage, identifies the doer, curses the Vánar not to approach, orders nearby Vánars to leave, and threatens remaining Vánars with petrification.
After the gods depart, Viśvámitra rejoices, kisses Ráma’s forehead, announces they will stay the night, and the grove is said to shine freed from its curse.
The father tells the king that the king's dart killed his only son and curses him to feel the same grief for a son and die under that burden.
Angus says the black pig was "no common pig" but "my own son," and says the son of the King of the Narrow Sea, the son of the King of the Sea of Gulls, the son of Ilbhrec son of Manannan, and seven score sons of kings and queens fell with him.
The Puṇḍras are identified as inhabitants of western Bengal; the Aitareyabrāhmaṇa is cited as saying the elder sons of Viśvamitra were cursed to become progenitors of groups such as Andhras, Puṇḍras, Śabaras, Pulindas, and Mútibas.
The hermit curses the heavenly maid to stand transformed to stone for ten thousand years until a mighty Bráhman frees her from the altered shape.
A note says Sawda bint Zama released a captive; Mohammed angrily wished her hand might fall off, then prayed that God turn his curse into a blessing.
Le Clerc explains that Cinyras drank to excess, slept indecently, was seen by Myrrha and Adonis, had the matter reported to him through Ammon, and cursed Myrrha and Adonis.
A tradition says Hafiz completed his uncle’s unfinished Sufi poem; the uncle cursed Hafiz and his works, saying they would bring insanity to readers, and people say the curse still hangs over the Divan.
The ring Andvaranaut is compared with Venus's cestus, and its curse is compared with Helen's tragedy and the bloodshed linked to her.
An old German soldier retires near the Danube, secretly buries his treasured sword beneath his hut, and says it will be found by the man destined to conquer the world, who will not escape the curse.
The party reaches a terrible desert: a fruitless, gloomy waste with leafless trees, dried streams, no roots, no animals, no birds, no shrubs or creepers, and no lilies.
The completed transcript was committed to Hafsa, daughter of Omar and one of the prophet's widows.
A ploughman yokes his ox and ass together to plough a field; the team is described as a poor makeshift because he has only one ox.
Medb is at Ailill's left with Finnabair and attendants; Flidais Foltchain is named and described as bringing milk sustenance every seventh night to the men of Erin on the march.
Maev’s compact provides a daily champion to oppose Cuchulain; the army may advance while the combat lasts but halts until morning if the champion is killed. Before Ferdia, Cuchulain has killed many champions in duel.
The Fomor see that their own broken weapons and dead remain unchanged, while Tuatha weapons and men are restored by the next day.
Cuchulain has gone early to practice his feats of valour and prowess; the passage lists feats including the Apple-feat, Edge-feat, Salmon-leap, Gae Bulga, Wheel-feat, Champion's Cry, and others.
The Jhedhians, followers of Amru Ebn Bahr al Jhedh, are reported as teaching that the damned are changed into fire and attracted by it, and that belief in God and Mohammed suffices for being faithful.
An old man who has always feared water says to throw the turtle into the lake where it flows over rocks into the river, claiming this will surely kill it.
On seeing the first archer, the owl warns the birds that he will use their feathers on arrows and shoot them.
Frazer says the vine-spirit embodied in grape clusters would be over the Flamen Dialis's head and might touch it, which would be dangerous for a person in permanent taboo.
The note says it was anciently believed dangerous, if not fatal, to behold a deity.
Anchises wakes, sees Aphrodite's divine features, becomes afraid, turns aside, covers his face, and begs not to be left palsied, saying that a man who lies with a deathless goddess is not hale afterward.
“I might as well shave a lion.”
The men of Erin discuss who should fight Cuchulain and choose Cur macDa Loth; Cur is described as dangerous, and the host says that Cur's fall would remove a trouble while Cuchulain's fall would be better.
Aeneas lands allies by gangways; some leap into shoal water and others slide down oars.
A dog used to snap at people and bite them without provocation, becoming a nuisance to everyone who came to his master's house.
Confucius alights, addresses the doorkeeper, identifies himself as Confucius of Lu, says he has heard of the captain’s high character, and salutes twice.
Bengali tales: an old ogress reveals that a tribe of ogres' lives are in two bees on a crystal pillar in deep water; if bee-blood falls, a thousand ogres arise; the princess tells the hero, who kills the bees and all the ogres die.
Lemminkainen says Louhi will not give him the maiden of Pohyola until he kills the swan of Mana with one arrow in the river of Tuoni.
Thrasymachus, after attempts to take over the argument, “came at us like a wild beast, seeking to devour us,” and the speakers were panic-stricken.
The Mikado's food was prepared in new pots and dishes, which were usually broken; lay use of dishes or garments was feared to cause swelling, inflammation, and pains.
The big box is very heavy, and while carrying it home the old woman becomes unable to resist opening it because she expects gold, silver, and jewels.
The Sirens' enticing song affects the Argonauts; Orpheus counters it with lyre and song, but Butes jumps overboard and is saved by Aphrodite before the Sirens reach him.
While the young king is half asleep and being fanned by two maids, one maid tells the other that their mistress no longer loves him, would like to kill him if she could, and is an enchantress.
On the day God gathers them all, God addresses the company of genii; human friends say the sides received advantage from each other and reached the appointed term.
Children who want to enter the cornfields are warned that the big Dog, Wolf, or Rye-wolf sits in the corn and will tear, eat, or carry them off.
Lugh identifies the spear as the deadly Luin of the King of Persia; its head is kept in a vessel of water to keep it from burning down its place, and it will be hard to get.
The gray-pike swallows the lake-trout and Fire-fish, then suffers fear, burning pain, and torment while swimming through many waters to the cave of ocean-swallows and sea-gull sand-hills.
The harbor is land-locked beneath steep cliffs with a narrow entrance; the other ships moor inside close together, while Ulysses keeps his ship outside at the end of the point.
Adachigahara is said to be haunted by a cannibal goblin who takes the form of an old woman; many travelers have disappeared, with stories saying they were lured to the goblin's cottage and devoured.
The legless man offers to share what he has; the two eat. The narrator says the old man is a magician who eats travellers and intends to eat this traveller when hungry again.
Venus wanders over mountains, woods, and rocks with hunting dress, pursues harmless prey, avoids fierce beasts, and warns Adonis against boars, wolves, bears, and lions.
The Sirens are presented as personifications of rocks and unseen dangers on the southwest coast of Italy, and described as sea-nymphs with maiden upper bodies, sea-bird lower bodies, and wings.
Ulysses tells Eumaeus he will speak truthfully to Penelope, fears the cruel suitors, reports being struck, and asks to wait until sundown to sit near the fire and answer questions about her husband's return.
Mariners say Sindbad fell into the hands of the Old Man of the Sea, who has strangled others, and that the island is known for his evil deeds.
A number of fish live in a little pool; when summer heat comes, the water dries and becomes barely enough to hide them.
Among the Australian blacks, boys are warned that seeing the blood will cause premature gray hair and loss of strength; women live apart at such times, and males avoid approaching them or crossing their tracks.
Antilochus, called young Nestor, urges his horses to catch Menelaus, says Minerva gives Diomedes the day, threatens the horses if they lag, and points to a narrow road as an opportunity.
The note quotes Contra iussa monent Heleni, Scyllam atque Charybdim ... and explains a difficult construction involving cursus, teneant, viam, and the named hazards.
“Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?”
The snake wriggles onto a floating bundle of thorns and is carried rapidly downstream.
Echion's first spear is unavailing and cuts a maple tree; Jason's spear is thrown too strongly and goes beyond the boar.
The reflection-soul is described as external and vulnerable like the shadow-soul; an Aztec practice places water with a knife behind a door so a sorcerer sees his reflection transfixed and flees.
Yen Hui tells Confucius he is going to Wei because its prince is unmanageable, fails to see his faults, and the people are perishing; he hopes to do good there.
Fable summary: Theseus is stopped by Acheloüs’ inundation, enters the river-god’s grotto, hears of five Naiads changed into the Echinades, and of Perimele transformed by Neptune into an island after being thrown into the sea.
A Fox swimming across a rapid river is swept downstream despite struggling, then reaches dry ground from a backwater bruised, exhausted, and unable to move.
The Mikado’s food is cooked in new clay pots and served in new dishes, usually broken after one use; others eating from these dishes or wearing his clothes without leave are believed to suffer swelling, inflammation, and bodily pains.
A stone belonging to Aine was called Cathair Aine; anyone sitting on it risked losing their wits, and anyone sitting on it three times would lose them forever.
Okikurumi and Samayunguru spear a large shark at sea; it drags the line and boat in all directions, exhausting and injuring them.
In spring, the chieftainess explains that women there grow teeth in their vaginas when grass sprouts, conceive by the east wind, kill male children when mature, and must now send the men home.
Setanta says he cannot sleep in Emain unless his head and feet are equally high; Conchobar has pillar-stones set up at his head and feet and a separate bed made between them.
Hafiz inserts another couplet saying the dangerous lines are the opinion of a heretical Christian; he is cleared and praised for exposing an infidel error.
Footnote 30 adds that some accounts derive aconite from the foam of Cerberus when Hercules dragged him from the infernal regions.
A Lion falls deeply in love with a cottager's daughter and wants to marry her.
Animals who enter to ask about the lion's health are attacked and devoured; many lose their lives this way.
Viśvámitra warns Ráma that mercy is enough, that the fiend disrupts holy rites, and that giant foes become hard to slay at twilight.
Some older people remember Major Mitchell, called Mitchellan; mothers feared first wheel tracks and lifted children over them, comparing the danger to sores from treading on a snake's track; the legends were told to children around camp-fires.
The Macusis girl cooks at a separate fire in her own vessel; a magician mutters charms and breathes on her and valuable contacted items; her pots and drinking vessels are broken and buried; after bathing she is beaten by her mother with rods and later is descr
Chuang Tzŭ tells of a poor rush-plaiter at Ho-Shang whose son dives into the river and obtains a pearl worth a thousand ounces from near a sleeping dragon; the father tells him to smash it.
Watanabe is praised as a hero after showing the ogre's arm; he has a strong wooden, iron-banded box made, seals the arm inside, and keeps it in his room under his own charge.
Menelaus says Helen came with Deiphobus, circled the hiding place three times, patted it, named the chiefs, and mimicked their wives; Ulysses kept the men quiet and covered Anticlus's mouth until Minerva took Helen away.
The current is strong, and the water looks deep and dangerous.
Ilmarinen warns against the ocean route, naming Lempo and Death and storm danger; Wainamoinen praises sailing but agrees to travel by land.
Wild mountain animals come to the lake to drink; the crab watches, nips at least one animal with a huge claw, pulls it under, drowns it, and eats it.
Minerva goes to Envy’s abode, concealed in the lowest recesses of a cave, lacking sun and wind, cold, without fire, and dark.
The note says reasons for the night being exceptionally dark are given elsewhere.
The speaker weeps, remembers childhood, her father’s firesides and mother’s cottage, and addresses her mother, comparing herself to a sweet bud, tender shootlet, and scion placed in a barren or hard place.
Lemnos is called Hypsipyle's country; Hypsipyle saved her father Thoas when other Lemnian women slew the males.
“Wake! For the Sun ... The Stars ... Drives Night ... and strikes / The Sultan's Turret with a Shaft of Light.”
The white and black threads are explained as light and dark streaks of daybreak; a literal interpretation by followers reportedly led to adding explanatory words about daybreak.
At dawn, Evander is roused by daylight and birdsong, dresses, straps on shoes and sword, wears a panther skin, and is accompanied by two watch-dogs.
Eos is the Dawn, sister and herald of Helios; she has a chariot, crosses the horizon morning and night, and is associated with morning, twilight, and a western palace on AEaea.
Donn says the physician goes out every morning at daybreak to gather healing herbs while dew is on them.
When rosy-fingered Dawn appears, the travelers yoke the horses again, pass through the gateway, and continue across the corn lands.
Scheherazade instructs Dinarzade to wake her before dawn and ask for a story so that the people may be delivered from terror.
He imagines the wife's mother pleading, the wife offering him wine with tears, and himself responding with an angry look, a blow to the cheek, and a violent kick.
Dwarfs or Svart-alfar are said to have been bred in Ymir's flesh, shaped by the gods, made small and dark in appearance, ordered underground, vulnerable to daylight petrification, and endowed with knowledge extending to the future.
Each begins to hew and cut the other, removing large masses of flesh from shoulders, thighs, and shoulder-blades from dawn until the ninth hour of evening.
Sadr and Ghadr consult their dead father at his tomb; he advises testing whether the rod-serpent acts while its masters sleep; they learn the rod becomes a serpent and guards Moses and Aaron while they sleep.
Dead spirits may revisit relatives; in the ballad of Aager and Else, the dead lover says joy brings roses to his grave, while grief fills it with black blood.
Belé tells his sons to raise his funeral mound within sight of Thorsten's so their spirits may commune across the waters of the firth and not be separated in death.
Agamemnon advises Ulysses to bring his ship to Ithaca secretly and asks whether Ulysses has news of his son Orestes.
People pay gold, silver, and copper into Frey's mound for three years, discover his death, preserve his corpse from burning, inaugurate mound-burial, and invoke Frey, Niörd, and Odin in oaths.
Achilles says he would rather be a paid servant above ground than be king among the dead, and asks for news of his son and father.
Pritha remembers rocky mountains where she dwelt with Pandu, says Pandu and Madri are in the sky, calls her sons her hope, and asks her children and Draupadi not to leave her alone.
The speakers say the sorrowful night has passed, the king has won reunion with the Five, his soul is among the blessed, and Rāma and Lakṣmaṇ are in the woods.
Karen funeral practices include tying children during a passing funeral, using split bamboo and sticks at the grave to show souls how to climb out, avoiding burying souls with bamboos, carrying the bamboos away, and using three branch-hooks while calling the s
In New Caledonia, rain-makers blacken themselves, bring bones to a cave, hang the skeleton over taro leaves, and pour water over it; they suppose the departed soul makes rain from the water.
The Weeoombeens had anticipated the spear thrusts and placed the dead emu as a shield, so the spears enter the emu's body instead of them.
A king of Khorasan dreams of Sultan Mahmud a hundred years after death, his body decayed except for moving eyes; a dervish interprets this as looking because his kingdom and wealth are held by others.
When asked what offer he will accept, Cuchulain says someone in the camp must know and state his terms; otherwise no one should approach him again with offers or friendly intercourse, since whoever comes will meet the term of his life.
Ráma sees Sugríva weaken, sets an arrow on his bow, draws the bow like an orb, and the arrow flies forth, compared to Fate’s discus of Yáma and to a serpent’s fang and red lightning.
News of Atalanta's courage in the boar-hunt leads her father to acknowledge her; urged to choose a husband, she requires suitors to outrun her, and defeated suitors are killed by her lance.
Leiodes son of Oenops, sacrificial priest to the suitors, hates their evil deeds, fails to string the bow, and says the bow will take life and soul from many chiefs connected with the contest for Penelope.
The fleet continues safely on its sea path under Neptune's assurance and approaches the cliffs of the Sirens, once dangerous and white with the bones of many men.
He puts iron-sheathed, gold-bedecked mail on the horses, and the chariot is studded with dartlets, lancelets, spearlets, and hardened spits.
"he called upon Death to come and release him from his life of toil"
Those who saved golden grain and those who scattered it are alike after burial and are not turned into a golden earth worth digging up.
Menelaus replies by condemning boastfulness, recalling that he killed Hyperenor, and warning Euphorbus to avoid the same fate or go to the Stygian gloom.
Loved ones, the loveliest and best, have drunk their cup before and one by one crept silently to rest.
The speaker bids farewell to the earthly home, asks forgiveness, asks that dust be mingled again with the addressed father/mother/teacher, imagines autumn blooms and winds at the tomb, and yields life forever in the mother's arms.
Chuang Tzŭ says humans use only the earth under their feet and later go beneath it to the Yellow Spring; Hui Tzŭ agrees they then have no further use for it, and Chuang Tzŭ calls this the use of the useless.
Kaikeyi says the monarch wept and cried for Rama, Sita, and Lakshman, then passed to the next world; his last words blessed those who would see their safe return, and he is compared to a great elephant bound by Fate and Death's coils.
Some rubaiyat warn against greatness and fortune's instability; Attar makes Nizam ul Mulk say in death, 'Oh God! I am passing away in the hand of the Wind.'
The passage says Hafiz may have witnessed Abu Ishac’s execution outside Persepolis; Hafiz laments fate, violence, lost grace, and the falcon of death’s talons.
Under Athene’s curse, Medusa turns to stone whoever she gazes upon until death at the hands of Perseus comes as deliverance.
Heracles drives back the Centaurs with fire-brands and arrows; they take refuge in Chiron’s cave, where a poisoned dart wounds Chiron, whose immortal suffering is ended by death from the gods at Heracles’ intercession.
Isfendiyr’s bier arrives at Gushtsp’s palace; Gushtsp weeps; the mother and sisters lament and say the death was not by Rustem or Zl but by the Smrgh; the public curses Gushtsp, who stays confined until after the interment.
"the Arrow which kills me should be winged with an Eagle's feathers"
In a Tartar poem, an old witch survives disembowelment until her soul, a seven-headed speckled snake in her shoe-sole, is removed and beheaded.
Palamedes drowned when he went out fishing, and Diomedes and Odysseus caused his death.
The explanation says Pausanias tells a similar Actaeon story with Actaeon's curiosity after seeing Diana bathing, and mentions explanations that his dogs became mad and devoured him or that his hunting expenses led to a report that he was devoured by dogs.
The king keeps turning pages while putting his finger in his mouth until poison on the pages takes effect; he loses sight and falls at the foot of the throne.
Dido, with signs of agitation and approaching death, enters the inner courts, mounts the high funeral pyre, and unsheathes the sword of Dardania.
Men cut the Acacia flower on which Bitiu’s heart rests, and Bitiu falls down dead.
Dartaid falls near a lake; the region is named Emly Darta from the lake and Dartaid, and Tain bo Dartae is said to be recited as a prelude to the Cualgne Raid.
Balor is called of the Evil Eye because one eye has the power of death, so that no person can look at it and live.
Diomedes kills Rhesus; Minerva sends a deathful dream in which a warlike form appears before Rhesus and wounds him, and he never wakes.
Forgemen, the cowherd, refuses to let the Brown Bull be carried off; the bull is driven into a narrow gap, the herd tramples Forgemen into the ground, and the hill is named Forgemen.
Hel leaves her dismal abode on a three-legged white horse during pestilence or famine; rake and broom imagery correspond to partial survival or large-scale depopulation.
The quatrain says that some beloved and excellent people have already drunk their cup and one by one silently gone to rest.
The roof falls on the occupants, leaving charred bones; the legend says Mullyan lives in the sky as Mullyangah the morning star, with a little star as his one arm and a larger star as Moodai his wife.
After the contest at Chalcis, Hesiod goes to Delphi and is warned that death will overtake him in the fair grove of Nemean Zeus.
The seven cut off and carry the head; Branwen is eighth with them, reaches Aber Alaw, laments that two islands were destroyed because of her, dies of a broken heart, and is buried in a four-sided grave on the banks of the Alaw.
Ailne saw this and, from grief and dread, “fell dead then and there.”
In a later battle at Beinn Edair, Osgar is heavily wounded; Etain sees him diminished, cries, and dies of grief for her husband and first love.
Finnabair, daughter of Ailill and Medb, learns that a great number of the men of Erin have fallen for her sake and on her account.
The Fianna lament their losses and rejoice at Tailc's death; the woman sees the slaughter done on her account, blushes with shame, dies, and her death grieves the Fianna deeply.
Uller is considered god of death, rides in or leads the Wild Hunt, is rapid in motion, and is said to have changed a piece of bone by magic runes into a vessel able to carry him over land or sea.
Uttara says corpses hang in the sami tree and fears touching unclean things; Arjun replies that weapons, cased like corpses, are concealed there.
Omar says his tomb will be where the north wind may scatter roses over it; years later the pupil finds the tomb outside a garden, with fruit trees dropping flowers until the stone is hidden.
Fais and Scota die in the battle and are associated with valleys near a mountain; the Gael bury their dead and give a great burial to the Druids Aer and Eithis.
“Azrael accomplishes his mission by holding to the nostril an Apple from the Tree of Life.”
The list of hostelries or guest-houses includes the scene of Togail Da Derga, where Conaire, king of Ireland, was killed in the sack.
Gwydion and Pryderi arm themselves and fight; through Gwydion's strength, fierceness, magic, and charms, Pryderi is killed and buried at Maen Tyriawc.
Hypsenor, priest of the stream Scamander, is wounded by Eurypylus; his holy hand is cut off, and he sinks down in death.
The Great Yellow King reigns in a great rich city and is described as cruel to his people and household, robbing, imprisoning, maiming, blinding, killing, and mistreating family members.
Eocho Bec, son of Corpre and king of Cliu, dwells in the Dun of Cuillne with forty fosterlings, all sons of Munster kings, and forty milch-cows for their sustenance.
Book IX. The Wearing Away of the Fianna; chapters include The Quarrel with the Sons of Morna, Death of Goll, and The Battle of Gabhra.
Kilhwch asks whether Yspaddaden's daughter is now his; Yspaddaden says she is, credits Arthur, says he would not have given her freely, and says that with her he loses his life.
Aeneas continues past Sicilian places to Drepanum, where after many storms he loses his father Anchises; he says neither Helenus nor Celaeno foretold this grief.
Oisin finds Osgar lying wounded with broken shield, sword in hand, and blood around him; Osgar takes his hand and says he is glad to see his father safe.
“Kauśalyá and Sumitrá kept / Their watch beside him as he wept. / And Daśaratha moaned and sighed, / And grieving for his darling died.”
"There is no sorrow to be compared with the death of the mind. The death of the body is of but secondary importance."
The Death effigy is often feared and treated with hatred or contempt; in Lusatia, if it looks into a house someone there is believed to die unless redeemed by money, and bearers may run home lest Death follow them.
Cuchulain hears that harp when enemies gather at Muirthemne and knows his life is near its end.
Bertha is described as an ancestress of noble families, linked with the saying about the days when Bertha spun, represented with a splay foot, and appearing as the White Lady before death or misfortune.
Juno is said to consider Halcyone polluted by the distant and still-unknown death of her husband Ceyx.
The passage says a fisherman catches no fish in the Tigris unless it is his lot; a fish does not die on dry land unless it is fate; and a miser seeks wealth while death seeks him.
"When Death comes to you" he lays fingers on ears, eyes, and lips, whispering "Silence"; Hafiz's songs may still be heard.
Ulysses speaks over Socus, saying his parents will not close his eyes or tend his corpse, birds and vultures will prey on him, while Ulysses will receive Greek funeral rites and a lasting tomb.
Cuillen is described as the mother of Fear Og. Fear Og excels over the Fianna, dies after a nine-day sickness attributed to their eyes and envy, is buried under a green hill with his shining stone, and Cuillen dies there after a year of keening.
Fergus later dies in Connaught after going west to Cruachan to obtain knowledge of a story and a grant of cows from Ailill and Medb; his death is attributed to Ailill's jealousy.
The passage states that a shadow or reflection may be regarded as the soul or a vital part; injury to it harms the person, and detachment can cause death.
Tárá says Báli did not heed her prayers and concludes, “I / And Angad now with thee will die.”
The deathbed scene shows Shah Shudja summoning Ahmed after hearing Ahmed might dispute Zein-el-Abeddin’s succession; both brothers weep and Ahmed withdraws.
More than a year later Khacan falls ill after leaving the bath while heated and, near death, charges Noureddin never to part with the beautiful Persian.
Fairy Land ... was filled throughout with joyous folk / Like men, though freed from death and sin
A remote northern happy land is described where inhabitants enjoy effortless happiness, without vicissitude, decrepitude, death, fear, moral inequality, or change through the four Yugas.
A rug and linen sheet are spread for Ulysses in the stern; the crew loosens the ship and rows out, while Ulysses falls into a deep, sweet, almost deathlike sleep; the ship travels swiftly over dark blue water.
The passage says Muslims dispute whether paradise already exists or will be created hereafter, and whether the future paradise differs from the one from which Adam was expelled.
An Athenian man falls into debt, is pressed by his creditor, cannot pay at the time, asks for delay, and is refused.
Cascorach goes out with a shield loaned from Donn, son of Midhir; despite the woman-warrior's taunts, he kills her and leaves her on the strand with sea foam washing up to her.
Krishna attributes sleepless anger and unrelenting hate to Duryodhan and recalls attempts at destruction through fire, poison, guile, and dice.
The shepherd is completely deceived, and when the flock is penned for the night the wolf is shut in with the rest.
“And Satan shall say, after judgment shall have been given... I also made you a promise; but I deceived you. Yet I had not any power over you to compel you... accuse not me, but accuse yourselves.”
The addressed messenger is told that previous apostles were accused; humans are warned against deception; Satan is called an enemy; unbelievers face torment and righteous believers mercy and reward.
“The Hypocritical Cat”; “The Dishonest Friend”; “The Cunning Crane and the Crab.”
Every prophet has an enemy: devils of men and genii privately suggest specious discourses to deceive.
Every prophet is said to have enemies, Satans among humans and Djinn, who suggest deceptive discourse to one another; unbelieving hearts incline toward this.
The King wants cheap horses, gives the groom a gold piece, and the groom provokes and releases Chestnut among the dealer’s herd.
A neighboring tribe camps nearby; men go hunting; Gooloo visits the women and urges them to gather foods while offering to care for their children.
Aoife goes to Bodb Dearg's palace, where he asks about the children; she claims Lir would not trust Bodb with them.
Sleep seals mortal eyes; Grecian leaders lie in tents; immortals slumber except Jove, who bends his care to honor Thetis' son and plunge the Greeks into war-woes.
The bracketed continuation says Mider and his host oppose Eochaid; trenches are repeatedly destroyed, the struggle lasts nine years according to some, and Mider sends sixty women all shaped like Etain, causing Eochaid to choose Messbuachalla, or Esa in another
The speaker says that although they admire Homer, they do not admire the lying dream Zeus sends to Agamemnon.
The note says Plato was scandalized at Jupiter’s deception, while Coleridge says the supreme father of gods and men could employ a lying spirit to work out his will.
A man purchases a 'ludicrous story' to seduce people from God's way and laugh it to scorn; such people receive shameful punishment.
Ailill tells Lugaid to offer the girl to Cuchulain; Cuchulain calls it a snare, and Lugaid answers that a king's word cannot be a snare.
The first boy greets the gardener and recites a verse saying the gardener's nose will grow like hair and whiskers, then asks for a posy.
Kullerwoinen rests his herd, sits on a grassy hillock, removes and inspects an arid oat-loaf, and remarks that some loaves look good outside but contain chaff and bark inside.
The over-scornful hostess bakes a thick oat-and-barley loaf with a flint-stone in its center, surrounds it with butter, gives it to Kullervo, and instructs him not to eat it until the herd is in the woodlands.
Dame Fortune's smiles are guileful; her scimitar is sharp; a sweetmeat she drops in the mouth is poisonous.
Epeios builds a large wooden horse to contain Greek heroes; the Greeks burn camp, sail to Tenedos with Agamemnon and Nestor, and wait for a torch signal.
The Trojans open the walls, attach wheels and ropes to the wooden engine, draw it into the city with hymns, hear armor sound within it four times at the gateway, ignore Cassandra’s warning, and prepare the city festively before nightfall.
Epeius builds the wooden horse by Athena's instruction; Odysseus disfigures himself, enters Ilium as a spy, is recognized by Helen, plots with her, kills certain Trojans, returns, and removes the Palladium with Diomedes.
The imitator is far from truth; a painter can paint craftsmen without knowing their arts and may deceive children or simple persons from a distance.
Socrates says Tisias defines probability as what the many think and recounts a case in which a feeble valiant man robs a strong cowardly man; in court both parties should lie in ways shaped by probability.
The tyrant first smiles on everyone and claims to end debt and land monopoly; after foreign enemies are gone, he keeps the state at war, burdens the poor with taxes, and keeps them working.
The dying Nessus seeks revenge and tells Deianeira to preserve blood from his wound as a charm against losing Heracles' affection.
After being given the wooden pestle, the badger attacks the wife, kills her, cuts her up, makes soup of her, and waits for the farmer’s return.
Socrates describes optical confusion: size changes with distance, objects appear straight outside water and crooked in water, concave becomes convex through colour illusion, and conjuring or deception by light and shadow affects the mind like magic.
Hecuba goes to Polymnestor, called the contriver of the murder, and asks for an interview to reveal concealed treasure for her son.
Medb, described as stirring disunion, tells Ferdiad that Cuchulain said he would not think Ferdiad's fall too much; Ferdiad denies cowardice and swears by his arms to fight Cuchulain next day if the report is true.
A wolf, badly bitten by dogs and hungry after reviving, asks a passing sheep to bring water from a nearby stream and says he can manage meat if he gets drink.
A man surprises with speech about present life and invokes God, yet opposes, causes disorder in the land, wastes fields and flocks, rejects fear of God through pride, and is assigned Hell.
Deceitful words are compared to bubbles on water, shells covering kernels, lifeless portraits, and writing on water that quickly disappears.
Echo, formerly a bodily Nymph, can only repeat others’ final words because Juno punished her for delaying the goddess while Jupiter’s mountain Nymphs escaped.
The lion begins using false whispers and malicious hints to stir jealousy and distrust among the bulls.
Socrates imagines persuading Phaedrus to buy a horse though neither knows horses, then praising an ass as if it were a horse useful in war.
Saw is adored as a woman; after lying under water after the Deluge, it is said to be discovered by the devil and worshipped by Hodhail, who institute pilgrimages to it.
A city in Ceylon is full only of she-goblins, who take travelers as husbands and later eat them.
Men near the High King set the king's helmet on a pillar so his people will think he is still alive.
Ferdia rises early and goes alone to the Ford of Combat, knowing the battle will be decided there that day and that one or both combatants will fall.
Titles listed include Slanderer, Koreish, Unbelievers, Abu Laheb, Declaration of God's Unity, and Men.
The democrat is recalled as the son of a miserly father; after exposure to fine company he comes to a mean and lives by regular and successive indulgence.
Book IX. The Wearing Away of the Fianna; chapters include The Quarrel with the Sons of Morna, Death of Goll, and The Battle of Gabhra.
The spirit of rhetoric is said to overspread Hellas; Plato is imagined as foreseeing a literary waste or marsh, Aristophanes is said to have a similar vision in Frogs, and the genius of Hellas is said to cease flowering or blossoming.
“To the Spartan type the ideal State reverts in the first decline,” and the individual timocrat is said to be borrowed from the Spartan citizen.
The analysis says Plato returns from the ideal state to declining forms and describes them through parallels between individuals and states.
The Muses say a well-constituted city can hardly be shaken, but whatever has a beginning has an end, so even this constitution will eventually dissolve.
A geometrical number contains the law of generation; when neglected, marriages are unpropitious, inferior offspring become rulers, education decays, and the metals form a chaotic mass.
The fable heading summarizes a decline from Silver Age to Brazen Age to Iron Age, with decreasing justice and virtue and increasing wickedness.
Later priests teach that humans were created by the gods and that there were Golden, Silver, Brazen, and Iron Ages.
The Works and Days is summarized as including the two Strifes, Pandora, the Five Ages, the Hawk and Nightingale, Righteousness, punishment from Heaven, and precepts on industry and conduct.
The Mullyans use long spears with jagged nicks and emu feathers, hide in a tree, wave the feathered spear ends, and spear two curious emu.
After falling and losing consciousness, the wounded man survives, regains strength, lifts a trapdoor at night, hides until the old woman leaves seeking more prey, and escapes to the narrator's house.
The note says the old belief implied that the Fates might be delayed but never wholly set aside.
Daśaratha tells Kauśalyá that all actions receive the result of wicked or virtuous deed, then compares his condition to cutting down fruit trees and nurturing Paláśa trees.
Kabyl story: an ogre’s fate is in an egg inside a pigeon, camel, and the sea; the hero crushes the egg and the ogre dies.
Juno rebukes Artemis, seizes her wrists, strips bow and quiver, scatters arrows in the dust, and Artemis flees weeping like a dove escaping a falcon to a cleft cavern.
Sura XXX opens by saying the Greeks have been defeated nearby but will defeat their foes within a few years; the faithful will rejoice in God's aid, and God's promise will not be untrue.
"he who gave alms to the Pacceka Buddha, standing on the lotus after defeating the Tempter, was I myself."
Jambumāli, brave son of Prahasta, comes with robes, wreath, a bow compared to Indra’s, glittering arrows, and a chariot drawn by asses.
They attack and defeat the foreigners; Tadg kills Cathmann the king after a hard fight.
The lords recall Rávan’s victories over Vásuki, Śankha, Takshak, Varuṇ’s sons, Yáma with his mace, and a powerful warrior tribe.
Geraint gathers his strength, strikes Gwiffert Petit on the head through his armour, and the Little King's sword flies from his hand.
The chief devil surrenders, throws down his iron bar, kneels at Momotaro’s feet, breaks off his horns as signs of strength and power, and offers all hidden treasure in exchange for his life.
Yudhishthir is described as "Carless, steedless, void of armour" and fleeing; Karna calls him a "timid man of penance" and says, "blood of thine I will not shed."
Márícha says he now lives as a humble hermit; he sees Ráma in shrubs, trees, and trunks, dreams of him, and fears sounds connected with Ráma’s name.
“allow my body sepulture... grant me and my son union in the tomb.”
Turnus raises humbled eyes and a suppliant hand, admits his defeat, asks Aeneas to pity Daunus as Anchises was a father to Aeneas, asks for himself or his body to be returned, and concedes Lavinia.
Rama tells the defeated Ravana that he fought well, refuses to slay him while weary, sends him to Lanka for the night, and orders him to return the next day; Ravana returns wounded and silent with shattered crown.
Thor sets up Geirrod's petrified corpse in a conspicuous place as a monument of strength and victory over the mountain giants.
Anaraṇya, descendant of Ikṣvāku and king of Ayodhyā, chooses battle with Rāvaṇa, is defeated, says fate caused his overthrow, and predicts that Rāvaṇa will be slain by his descendant Rāma.
Edeyrn greets Gwenhwyvar and says Geraint defeated him, forgave the insult to himself, and compelled him to satisfy Gwenhwyvar for the dwarf's insult to her maiden.
Peredur and the knight fight; Peredur overthrows him. The knight asks mercy. Peredur grants it if he swears to go to Arthur's court, report that Peredur overthrew him for the honour of Arthur's service, and say that Peredur will not come to court until he has
The knight kneels, casts away his sword, asks mercy, and renounces pride. Geraint grants grace on condition that he go to Gwenhwyvar to make satisfaction for the insult done by his dwarf to her maiden, with atonement adjudged at Arthur's Court.
Al Mutasem sends imperial forces under Afshid; Afshid defeats Babec, takes his castles, shuts him in his principal fortress, and Babec escapes in disguise with some family and followers into Greek territory.
In 'The Eagle and the Cocks,' two Cocks fight in the same farmyard for mastery; the beaten one hides in a dark corner, while the victor flies to the stable roof and crows.
“Soon will thy life and empire end / Destroyed by Ráma’s bow,” and the king with kin and friends must go to Yáma’s realm.
Joy, applause, heavenly blossoms, heavenly music, trumpets, and praise-songs follow Arjun's deed, while irritated chiefs mutter in rage and grief.
Menelaus rages through the field seeking Paris but cannot find him; the Trojans would have yielded the hated recreant warrior to so brave a foe.
The Teucrians answer with weapons, poles, and stones; a huge block rolled down opens a gap in the Rutulians and breaks through their armor-covering.
Ulysses calls Tydides to stand with him lest Hector bring flame to the ships; Tydides answers that he fears no danger, but Jove crowns the Trojan side and human force is vain against Jove.
Menelaus says he wants to guard the body of the man he loved and asks Minerva for strength; Minerva gives him vigor, revenge, and desire for battle, with his ardor compared to a hornet.
Finn returns into the hill and tells his people that the sons of Midhir are in great need and oppression and that the Fianna are in danger unless they fight well.
Cormac Conlongas speaks at Slemain Mide of a wondrous morning when hosts will be confused, kings turned back, sand made red, and heroes, hounds, and steeds slaughtered; he says the Ulstermen will defend their women and fight for their herds at Garech and Ilgar
The passage distinguishes Athene from Ares, saying her armour signifies virtue and purity and that she takes up arms protectively; it describes the aegis with dragon scales, serpents, and Medusa's petrifying head.
Mezentius invokes his right hand and weapon, vows Lausus as a live trophy in Aeneas' spoils, throws his spear, and kills Antores when it glances from Aeneas' shield.
Some at the council of Nice are said to have named Christ and Mary as gods besides the Father; the Koran is said to condemn Mary’s divinity as idolatrous, giving Mohammed grounds to attack the Trinity.
Carlyle is cited to say that within crude worship of distorted nature was a spiritual force seeking expression.
Wadd, Sawa, Yaghuth, Yauk, and Nasr are named as Koranic antediluvian idols preached against by Noah, later taken by Arabs as gods, and associated with statues of pious men.
Many Shiites are described as excessively venerating Ali and his descendants, while the Gholates are said to raise their Imams above created beings and attribute divine properties to them.
The passage says some deities address temporal human wants; Sukkamieli is named as love-goddess, while Lempo is described as the ancient Finns' love-deity and an evil demon connected with love as frenzy.
The explanation says Vertumnus and Pomona were deities borrowed from Etruria who presided over gardens and fruits; Romans offered sacrifices to them and had temples and altars, with Pomona’s priest called Flamen Pomonalis.
Frazer cites Pliny and Servius on Jove's relation to the oak, including statements that trees are dedicated to divinities and that every oak is consecrated to Jove.
Sudden sounds in lonely places are attributed to Pan’s frightening voice, explaining panic terror; Athenians credit his voice with alarming the Persians at Marathon.
Namuchi, an Asura and friend of Indra, drinks Indra’s strength with wine and Soma; the Aśvins give Indra a thunderbolt in the form of foam, and Indra beheads Namuchi with it.
“Terminus was the god who presided over all boundaries and landmarks.”
Further glosses describe the solar figure as pervading worlds, identified with the triad, allaying pain, lord of all, teacher of the Vedas, source of Rudra, cause of rain and water, mover in the solar orbit, destroyer of all, identified with the world, protect
Dionysus is described as patron of drama; dramatic entertainments at the Athenian Dionysia were performed in his honour.
Indra sees Suruci with the divine eye, decides to go and share his merit, assumes the form of a carpenter with an axe, and offers to build a hall for hire.
Samoan gods generally appear in animal form but can be permanently incarnate in men who give oracles, receive offerings, heal the sick, and answer prayers.
The Aztecs are described as treating pulque as dangerous because wild deeds under its influence were acts of the wine-god possessing and inspiring the drinker; insulting a tipsy man could be punished as disrespect to the wine-god incarnate in him.
Cupid embraces Aeneas, then goes to Dido; she fondles him, unaware of the deity, while he effaces Sychaeus and sows living love in her heart.
Hestia tends Apollo's holy house at Pytho, has soft oil dripping from her locks, and is asked to enter the house with Zeus and bestow grace on the speaker's song.
The title list includes “Mercury and the Sculptor,” “Mercury and the Tradesmen,” and “The Peacock and Juno.”
The passage says Fortuna had come to be regarded as goddess of good luck who brings blessings, not as the Greek personification of fortune’s fluctuations.
A swan sings of Phoebus with clear voice as it beats its wings and alights on the bank by the eddying river Peneus.
The olive tree sacred to Athene was said to have been produced by her in a contest with Poseidon.
Demeter’s favour brings rich harvests and fruitful crops; her displeasure causes blight, drought, and famine.
Poseidon, Hera, and Athene conspire to bind Zeus and remove him from power; after discovery Hera is punished and Poseidon loses dominion over the sea for a year, during which he and Apollo build Troy's walls for Laomedon.
Jupiter is lord of life with absolute power over life and death; this differs from Greek Zeus, who is partly controlled by the Moirae or Fates.
The tanner delays leaving; when spoken to several times, he says he is arranging to move very shortly.
The next Jātaka begins: a monk receives a meditation subject, dwells in a forest near a Kosala border village, his hut burns, and villagers delay assistance for three months by citing agricultural work.
In the morning Finn receives the cup and knife, praises Dubh and Dun, and tells Glasan that leaving the hag alone might have been better because the escaped third young man may bring trouble.
The note says the reason alleged by the Indians was that if girls' nails were cut sooner they would be lazy and unable to embroider in porcupine quill-work, and adds that this is probably a late invention like European reasons for a similar custom, commonly th
The mother remembers the baby, returns to the Dunnia clump, follows tracks that grow larger, and reaches a camp with a fire, weapons, and painted opossum rugs.
Ulysses tells Eumaeus he will speak truthfully to Penelope, fears the cruel suitors, reports being struck, and asks to wait until sundown to sit near the fire and answer questions about her husband's return.
Argive monarchs bring Achilles to the royal tent; heralds prepare a tripod-vase and urge him to cleanse his bloodied hands, but he swears no water will touch him until he places Patroclus on the pyre, raises the mound, and cuts his sacred hair.
The hostess of Pohyola addresses Ilmarinen, calling him blacksmith, hero, artist, suitor, and son-in-law; she tells him to wait as the bride's preparation progresses from tresses braided to one hand ready to one foot in fur-shoes, then finally ready.
An evil-disposed person strikes a pious good man on the head with a stone; the dervish lacks power of revenge and keeps the stone.
The passage says God reconciled the hearts of former enemies, made them companions and brethren, and delivered them from the brink of a pit of fire.
God provides travel by land and sea; people in ships enjoy favorable wind, then tempest and waves surround them, and they call on God, promising thanks if delivered.
Lot rebukes his people for their conduct; they call for expulsion; Lot and his family are delivered except his wife, and punitive rain falls on the wicked.
The passage urges fighting for God's religion and in defense of weak men, women, and children who pray to be brought out from a wicked city and given a protector and defender.
"we took vengeance on them, and drowned them in the Red Sea" because they charged the signs with falsehood and neglected them.
Earlier generations are recalled; only a few virtuous people forbade corruption and were delivered, while unjust people followed worldly delights and did wickedly.
The infidels ask why no sign has been sent down from the Lord; the answer says God is able to send a sign, but most do not know.
Polemarchus, Adeimantus, Thrasymachus, and Glaucon press Socrates to explain the community of women and children; Socrates notes the difficulty and jokes about the danger of killing truth.
Opponents ask why the apostle eats food and walks in the streets and demand an angel, treasure, or food-supplying garden; they call him enchanted.
Intercession does not avail; people turn aside from warning, are compared to frightened asses fleeing a lion, desire open pages from Heaven, and are told the Koran is warning enough.
Those who do not know the scriptures ask for God to speak to them or for a sign; the passage says earlier people spoke similarly and that manifest signs have been shown to firm believers.
A parchment book touched by unbelievers would still be called sorcery; they demand an angel; an angel would appear in human form; earlier apostles were mocked, and mockers were encompassed by what they mocked.
Opponents demand belief only if a spring of water gushes from earth, or if there is a garden of palm-trees and vines with rivers springing abundantly.
Hiisi, also called Juntas, Piru, and Lempo, is chief forest-demon; born with Suoyatar, he forms the serpent from her spittle and is associated with disease, misfortune, and evil.
Dúshaṇ hurls missiles at Ráma; Ráma cuts his bow, kills the chariot horses and driver, and wounds Dúshaṇ in the breast.
A footnote cites Krapf for demons on Mount Kilimanjaro.
“His breath like hissing serpents’ came.”
To prevent the wind and Coranians from catching their words, the brothers try to speak through a long brass horn, but each hears only harsh and hostile words.
“Verily this is a Yakshiṇī, who took the child to eat it.”
Whoever withdraws from the Warning is given a Satan as a close companion; Satans turn people aside from the Way, and the person later wishes Satan were as far away as East from West, but shares torment.
Khara sees the ready host, and Dúshan cries: “Forth to the fight, ye giants, ride.”
The Vetāla Pañca Viṃṣati is identified as twenty-five stories told by a Vetāla, or demon, with a Sanskrit text location and a Greek version noted.
On solemn occasions Freya’s health is drunk with other gods; after Christianity this toast is transferred to the Virgin or St. Gertrude, while Freya is declared a demon or witch and associated with mountain peaks and the Brocken on Valpurgisnacht.
The Asurs or demons dwell imprisoned in the depths beneath the sea.
The passage says the later manuscript uniquely stresses a supernatural cow, while the eleventh-century version only has a herd feeding Ireland's army and otherwise removes nearly all supernatural material.
Creon becomes king again and forbids burial of Polynices and his allies; Antigone returns to Thebes and attempts to bury Polynices despite the order.
The speaking flood calls Simois a brother flood and asks him to help check Achilles by swelling waters with fountains, rocks, and dead bodies, leaving Achilles under dark gulfs and a sandy mountain as a watery tomb.
Aeneas attacks further foes, kills Tarquitus, and declares that Tarquitus will not be buried by his mother or in his ancestral tomb but left to birds or water and fish.
The passage says God has not begotten offspring and there is no other god with Him; otherwise each god would take what it created and some would rise over others.
The Jabarians are introduced as direct opponents of the Kadarians, denying free agency in man; the sentence continues beyond the provided excerpt.
“This was the lot decreed for me from the Diwan of Fate: / How can I sin? (my sins) are what Fate allotted me as my portion.”
The passage says it is possible Jesus was presented as not put to death and as "a holy teacher" who, like Enoch or Elijah, "had been miraculously taken from the earth."
Achilles declares vengeance for Patroclus and says Hector will be mangled; Hector pleads not to be left for dogs and asks for sepulture, an urn, and return of his ashes.
Odysseus claims hospitality in Zeus' name; Polyphemus rejects fear of the gods, seizes two companions, eats them, drinks milk, and sleeps beside the fire.
The sect is said to defend God's unity and justice; to teach eternal damnation for grievous unrepented sin, though lighter than that of infidels; and to deny corporeal vision of God in paradise and similitudes applied to God.
A dog lies in a manger on hay meant for cattle and growls and snaps when the cattle try to eat.
The quatrain says that some beloved and excellent people have already drunk their cup and one by one silently gone to rest.
As all-pervading love, Ephesian Artemis is said to be present in the Realm of Shades, partly replacing Hecate and Persephone, and permitting departed spirits to revisit earth with messages and warnings.
Frazer calls Kings of Rain, Water, and Fire examples of departmental kings of nature and says a King of the Wood remains to be found to match the Arician priest who bore that title.
Daśaratha takes the pitcher, fills it from the brook, reaches the father's abode, and sees the aged blind pair seated together without anyone to guide them.
Penumbra asks Umbra why he alternates between movement, rest, sitting, and rising; Umbra replies that he depends on something else, which depends on something else, and compares this to a snake's scales or cicada's wings.
A mother deer with a young baby asks that her turn pass until the baby is old enough to get along without her, after which she will put her head on the block.
Later tradition describes the Graeae as misshapen, decrepit, ugly females sharing one eye, one tooth, and one gray wig, lending these among themselves.
Ailill belittles the Ulster force; Fergus says he does so too soon; Medb proposes a hollow array and rear force to capture Conchobar and his people without wounding them, which the narration calls a derisive word.
The note states that sons and paradise are closely connected in Indian belief: a son perpetuates the race and assists with sacrifices and funeral rites to obtain or preserve a high heavenly seat.
Iris flies from the sky over the ocean, plunges between Samos and Imbrus into the sea, and reaches Thetis' secret cave beneath the waves.
Tylor is cited for the Jaitwas of Rajputana, who trace descent from Hanuman and cite a tail-like spinal prolongation in their princes as evidence.
God "sent down his tranquility on his apostle and on the true believers" and "firmly fixed in them the word of piety."
The explorers find a nearly hatched roc's egg; despite the narrator's protests, the merchants break the shell with hatchets, kill the young roc, light a fire, and roast pieces of it.
Márícha says he fed on hermits, slew saints, drank blood, and spoiled rites in sacred places with hallowed trees and ritual fires.
Achilles binds Hector's corpse to his chariot and drags it around the walls and to the Greek camp; Hector's parents and Andromache mourn after witnessing or learning of it.
Al Wald Ebn Yazd reads a passage about a rebellious perverse person, sticks the book on a lance, and shoots it to pieces with arrows.
The demon asks about the carts, identifies the heavy last cart as carrying water, tells the merchants to break the pots and pour the water away, and the foolish merchant does so without saving even a cupful.
The father gives sage advice: "Lust is a fire" and one should pour "the water of continence" upon it to avoid hellish flames in the next world.
Agathon agrees that Love is of something and that Love desires that of which Love is.
Rāma tells Śūrpaṇakhā that Sītā is his true wife and that Lakṣmaṇ is unmarried, heroic, and suitable for her embrace.
A man who has heard of the Swan's song buys one in the market, takes it home, and later asks it to sing for dinner guests, but it remains silent.
Flidais is Ailill Finn’s wife; she loves Fergus mac Rog because of glorious tales and sends messengers to him weekly.
Sítá turns aside Lakshmaṇ’s warning, says the deer enraptures her, asks Ráma to bring it for her delight, and imagines it later adorning her dwelling and being admired.
Sítá is described as Ráma’s large-eyed spouse, dearer than life to him, pure and moonlike, a bright goddess of the wood, and so beautiful that neither goddess nor nymph can rival her.
“the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it”
The tyrannical person lives amid revelries and harlotries; love is master of the house; desires require money; the son seeks or takes his parents' goods.
Socrates states that desire seeks what is not already possessed, what is future or absent, and what is wanted.
The speaker asks whether Love and the speaker could conspire with Fate to grasp, shatter, and remould the scheme of things nearer to the heart's desire.
The steward asks Dare whether he has given the Brown Bull of Cualnge to the messengers, calls the bull a notable jewel, says it was not kingly to give him, and repeats that Ailill, Medb, and Fergus could compel the gift; Dare swears they will not take by foul
“Seems to my eager eyes to-day / A lifeless pile of yellow clay.”
Aladdin wanders for three days, reaches a river, kneels to pray before throwing himself in, and rubs the magic ring he still wears.
The hares decide to end their lives and run together toward a neighboring pool intending to drown themselves.
Menelaus sees Ajax among the ranks, asks him to defend Patroclus' remains and restore the body to Achilles, and notes that Patroclus lies naked and despoiled while Hector glories in the armor.
The sorceress cries out for the others to flee, says Peredur learned chivalry with them and is destined to slay them; Arthur and his household then kill all the sorceresses of Gloucester. The passage closes by referring to the Castle of Wonders.
The river appears in human form; Achilles replies that he will obey only after Troy suffers vengeance and Hector's fate is decided by Achilles' lance or fall.
Tadg's wife says Daire Donn would defeat all living men, no weapons can be reddened on him, and prophecy says he can fall only by the shield and sword made by the smith of the Fomor on the night he was born, now kept by the King of the Country of the Fair Men.
Daire Donn sees the sword and shield in Finn's hand, knows these are the weapons that will bring his death, and becomes physically fearful and weakened.
The episode is said to have been popularized in everyday Chinese life; a woodcut adds a tiger about to spring on a man, a well into which both will fall, and a side legend reading “All is Destiny!”
“and send against them flocks of birds,”
Many previous generations were established in the earth, given abundant rain and rivers, then destroyed in their sins and replaced by other generations.
Khayyam 'stitched the Tents of Science' and 'fallen in Grief's furnace and been suddenly burned.'
Allat is identified as an idol of Thakif at Tayef with a temple at Nakhlah; Al Mogheirah and Abu Sofian are sent by Mohammed to destroy it, while Tayef inhabitants, especially women, lament and request delay.
At the summit, Agib sleeps under the dome; an old man appears in a dream, tells him to dig up a brass bow and three lead arrows, shoot the statue, bury the horse, board a boat rowed by a metal man, and not speak Allah's name.
The commentary recounts Peter’s examination of the apostles, miracles of healing and raising a dead lad, Peter’s demolition of idols, conversions, and destruction of unbelievers by Gabriel’s cry.
Soon after Suhrawardy was put to death, nearly all of his books were committed to flames by order of Caliph Nasir.
“There shall be abundant and many wars / through the war for thee on Echaid of Meath, / destruction shall be on the elf-mounds, / and war upon many thousands.”
Parasites are likened to lice on a pig’s back; they occupy comfortable places and do not know the butcher may spread straw, apply fire, and destroy them in the pig’s singeing.
Women at childbirth are described as secluded, with vessels used during seclusion burned; an Eskimo example says shared cups or dishes after confinement require purification by incantations.
Eurystheus orders Heracles to bring the Erymantian boar alive to Mycenae; the boar has laid waste to Erymantia and its neighborhood.
The bull is led to Finnabair; when he sees Lothar, he attacks him, carries out his entrails on his horns, attacks the camp with his heifers, causes fifty warriors to perish, and then goes away from the camp.
Philomela arrives richly adorned and beautiful; Tereus becomes inflamed at seeing her, with fire imagery comparing his desire to burning corn, leaves, and dry grass.
Ethne binds Finn by heroic bonds, Finn leaves and Caoilte follows; the Tuatha de Danaan release fiery-beaked blackbirds that burn people in the house, and Conan's wife drowns in the river.
The lover is described as a victim of passions and slave of pleasure who wants the beloved to be agreeable to himself and hates what is equal or superior.
Nāgas, Yakkhas, and Supaṇṇas are named; Yakkhas are characterized by cannibalism, female Yakkhas lure men to destruction like sirens, and Yakkhas are invisible until they assume human shape but are recognized by red eyes.
The keeper of the Yen gate harms himself severely after his parents' death, receives a high official post for filial piety, and his relatives imitate the harm, with about half dying.
The maiden says Peredur cannot see the Empress unless he slays a forest monster: a swift stag with one long sharp horn that destroys trees and animals and drinks up the fish-pond at night.
The eagle protests that the attempt is futile because nature has not given the tortoise wings.
Kullervo asks whether to use youthful vigor or little magic vigor to scare salmon; the master of the fish-nets says using only little power would be women's work.
Lust blinds reason, makes a devil seem angelic, ruins the house, acts like unlawful wine, and leads down the Way of Nothing.
Cupid denies that his arrows caused Myrrha’s injury; one of the three Sisters kindles the flame within her with a Stygian firebrand and swelling vipers; many eastern suitors seek her, but the narration excludes her father as a choice.
A king reigns in Magadha; deer suffer at harvest and go to the mountain forest. A mountain stag befriends a roe from inhabited country and follows her because of love, despite her warning that the inhabited country is dangerous.
A Dolphin says they would rather keep fighting until all are killed than “be reconciled by a Sprat like you.”
Fergus takes Calad Colg and plans three fateful blows against Ulster; Cormac Conlongas restrains him, asks him not to destroy the Ulstermen, suggests cutting hilltops over the hosts, and relays Fergus's condition that Conchobar return to his place in the battl
Kullervo is made to tend and rock an infant, but on the third day he blinds the child, breaks its fingers, kills it while it sleeps, throws the body into the waters, and breaks and burns the cradle.
Finnbane sees a large ugly deformed man from the east, armed with shield, sword, and spears, wearing a torn cloak, leading a poor horse by an iron halter and beating it with an iron cudgel.
Ailill asks who the leader is; Fergus names Furbaide Ferbenn son of Conchobar and describes him as sea over rivers, wild rage of fire, unbearable in wrath against foes, and annihilation of men.
Refers to detention of a sleeper’s soul by spirits and consequent illness.
Yudhishthir weeps over chiefs and warriors slain by Bhishma, compares Bhishma to a tusker and a forest fire, declares the battle vain, and asks Krishna to stop the carnage and return to the woods.
Medb says her side has harassed the company, taken women, sons, youths, horses, herds, flocks, and droves, razed their hills, and wounded their lords.
Rodwell's chronological arrangement of the suras is described as based on historical and literary evidence and as allowing readers to trace the prophet's development from early inspiration to warrior, politician, and founder of an empire.
The speaker laments taking such a one for his friend; the friend seduced him from God's admonition, and the devil is called the betrayer of man.
"eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy"; the devil commands evil and wickedness.
Savitri walks through a dark jungle under silent stars at midnight; the couplet emphasizes her deathless love.
Kauśalyā embraces and kisses Sītā, then speaks about wifely conduct and tells her not to contemn Rāma because he is exiled.
When perfume blows from the Lady, Hafiz is told to tear his robe like a rose and cast his rags beneath her passing feet.
Her arms are likened to thrice-purified silver that falsifies the touchstone, and pearl-pure amulets on them are compared to the hearts of the holy absorbed in prayer.
Araw Ebn Masd reports that Mohammed's companions respect him more than subjects of Roman or Persian rulers, catching his ablution water, licking his spit, and gathering fallen hair.
"If I myself upon a looser Creed / Have loosely strung the Jewel of Good deed, / Let this one thing for my Atonement plead. / That One for Two I never did misread."
The Vánars throw mountain peaks and flowering trees at Kumbhakarṇa; he remains unmoved, charges like fire, tramples them, and many flee to the shore, bridge, trees, mountains, caves, and wooded hollows.
The Old Man of the Sea is a bag-shaped monster able to swallow ships and whales; a boat is saved when a sailor throws his loin-cloth into the monster's mouth and it lets go.
Iblis asks the Almighty for a mighty trap to catch human beings; God gives him gold, silver, troops, and horses, but Iblis appears dissatisfied.
The Teacher forms the Jātaka connection: the page who broke the stone was the brother without perseverance, the other men were attendants on the Buddha, and the caravan leader was the Teacher himself.
"eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy"; the devil commands evil and wickedness.
The Qur'an is said to prohibit blood, swine flesh, carrion, idol-slain animals, strangled animals, and animals killed by blows, falls, or beasts; the passage compares these rules to Jewish law and notes camels as an allowed difference.
Demades begins a fable in which Demeter, a swallow, and an eel travel together to a bridgeless river; the swallow flies over and the eel swims across.
The ox replies that men are kind, feed and house him well, and show fondness by patting his head and neck.
Urashima realizes that the few days in the Sea King’s palace were hundreds of years at home; his parents and former acquaintances have died, and he resolves to return to his wife beyond the sea.
The cat calls the parrot an impudent newcomer and says that although she was born in the house and has lived there all her life, she is chased and pelted if she mews.
The passage differentiates courage: Achilles furious and intractable; Diomede forward but responsive to advice and command; Ajax heavy and self-confiding; Hector active and vigilant; Agamemnon motivated by empire and ambition; Menelaus tender toward his people
Caoilte brings ten hounds of the Fianna and a horse and mare from the beautiful horses of Manannan.
Oisin says he has no strength or power, is sorrowful in old age, and is grieved to drag stones to the church and hill of the priests.
Guha approaches Bharat with a gift of honey, meat, and fish; Bharat’s charioteer identifies him as Ráma’s firm ally who may know where Ráma and Lakshmaṇ dwell, and advises admitting him.
The passage refers to elephants of Indra and other deities who preside over the four points of the compass.
The Lokapálas are explained as guardians appointed at creation or as deities presiding over eight compass directions.
Air is set above the Earth; vapors, clouds, thunder, lightning, and cold-bringing winds are stationed, and the Contriver of the World restrains them from indiscriminate possession of the sky.
Mohammed is said to have been born under disadvantages; his father Abd'allah, a younger son of Abd'almotalleb, died young, with a footnote discussing Abd'allah's birth order.
The passage lists six leaders—Elphenor, Tlepolemus, Pandarus, Odius, Pirous, and Acamas—removed in the first battle after Achilles’ secession and not appearing again, and cites Colonel Mure’s agreement that independent poets would be unlikely to omit all six s
Suhrawardy’s tomb remains at Aleppo; locals remember him as murdered, say no tree or shrub grows in the tomb-enclosure, portray him as a magician with the philosopher’s stone, believe he disappeared while a phantom was killed, and report night sounds from the
Ulysses remains in the cloister planning, with Minerva’s help, to kill the suitors; he tells Telemachus to remove the armour and give excuses involving smoke and the danger of drunken quarrels over weapons.
Variant tale: repeated child deaths are attributed to the anger of a discarded bird-shaped wooden doll; household objects converse, firewood warns the husband in a dream, the doll is found, divine symbols are set up, and a later child survives.
The day ends; the Kurus flee in fear, and Arjuna sheds a silent filial tear for his ancient teacher.
The followers say that without their teacher they are a flock without a pastor, blind beggars without a staff, and infants needing a feeder and tutor.
“Plato expressly says that he is intending to found an Hellenic State”; listed Spartan features include prohibition of gold and silver, common meals, military training, and women’s gymnastics.
The object is not crushed; it doubles in size, and when Hercules strikes it with his club it swells enormously and blocks the whole road.
Eris throws a golden apple into the wedding assembly with the inscription "For the Fairest."
The speaker offers sacrifice to Jupiter for himself, his country, and his three sons; the victim collapses without a blow, has scanty blood, and diseased entrails that have lost divine signs.
Lowyatar, blind and ancient witch of Tuonela and daughter of Tuoni, gives birth to nine children, lays them in a cradle, and guards them.
Lowyatar, the second daughter of Tuoni, is black and blind and, through East-wind impregnation, gives birth to spirits of nine diseases: Colic, Pleurisy, Fever, Ulcer, Plague, Consumption, Gout, Sterility, and Cancer.
The note on "Their three blemishes" says the disfigurement of the women of Ulster in honour of chosen heroes may point to worship of those heroes as gods, but may instead be intentional rough humour in the Antiquarian form of the story.
For safety the narrator shaves his beard and eyebrows, dresses as a calender, avoids towns, reaches the realm of Caliph Haroun-al-Raschid, and intends to seek help and protection in Bagdad.
Cassandra is dragged from Minerva's sanctuary with fettered hands; Coroebus rushes into danger, the narrator's group follows, and confusion begins because of their armor and Greek crests.
“the Bodisat appears as a sort of chorus, a moralizer only, and not an actor in the play” and in many stories is a “rukkha-devatā--the fairy or genius of a tree.”
The heir warns that his father receives only swordsmen and describes their dishevelled hair, slouching caps, coarse tassels, short coats, glaring eyes, and fierce speech; Chuang Tzŭ says he is a good swordsman and will accustom himself to the dress.
Odysseus asks to try the bow; the nobles mock him, but Telemachus intervenes.
The people see a cloud moving toward their valleys and think it brings rain; Hud says it is the hastened punishment, a wind of severe vengeance that destroys everything at the Lord's command, leaving only empty dwellings.
Arthur's household challenges the Knight one after another and is overthrown, except Arthur and Gwalchmai; Gwalchmai fights in a satin robe of honour that conceals his identity.
Minerva descends to aid the Greeks, draws a livid cloud around herself, assumes Phoenix's shape and voice, and asks whether Achilles' friend will lie as prey to dogs.
Demeter, angry and sorrowful, leaves Olympus, refuses heavenly food, disguises herself as an old woman, wanders among humans, and rests at Eleusis near a well under an olive-tree.
Sugriva fears two stranger warriors with swords, arrows, and bows may have been sent by Bali; he orders their speech, form, mood, and purpose to be tested.
At Moosheim, during St. John's Fire, a young fellow encased in leaves and twigs goes to the fire, scatters it, treads it out, and the people present flee.
After three years, Frithiof decides to visit Sigurd Ring’s court; Björn warns him, but Frithiof says Angurvadel keeps him from being alone, leaves Ellida with Björn, wears a bear-hide disguise, and arrives at Yuletide.
Arjun, disguised as Brihannala, asks that Uttara be told Brihannala will drive his battle-chariot and win back his father’s cattle.
Sisupala, Jarasandha, and Salya each attempt the bow and fail; whispers and laughter spread around the festive ground.
Krishna knows the sons of Pandu though they are dressed as Brahmans and speaks his thoughts to Valadeva.
Socrates, partly in jest and irony, takes the disguise of Lysias, improvises a modeled speech, and condemns both speeches while expressing an aspect of truth.
Marzavan prepares an astrologer's dress; Camaralzaman puts it on, is brought within sight of the palace, and Marzavan goes to consult his mother, the princess's nurse.
The captain brings Camaralzaman to the palace; Badoura recognizes him despite shabby clothes, restrains herself, orders him treated well, removes the warehouse seals, and rewards the captain with a diamond and gold.
Badoura tells the prince that he will not see the king again because she was the king, then recounts her adventures and praises Haiatelnefous's help.
The men of Erin instruct Tamon the fool to wear Ailill's garments and golden shawl, Ailill's people place the king's diadem on him, and the men mock him as disguised in Ailill's dress.
A man going on a journey entrusts his plough to a friend; the friend sells it and keeps the money.
Achilles tells Lycaon to lie in the river for fish and watery monsters, denies him funeral mourning, and connects Trojan ruin with vengeance for Patroclus.
Achilles' vengeful thought leads him to bore Hector's ankles, bind his feet with thongs, fasten them behind the chariot, and trail his head along the plain.
Gronw asks his warriors, household, and foster-brothers to stand the blow for him; they refuse and are called the third disloyal tribe.
The footnote says Orpheus's limbs were collected by the Muses and buried in Dium in Macedonia, while his head was carried to Lesbos.
“The wind does not more speedily bear off, from a lofty tree, the leaves ... than were the limbs of the man, torn asunder by their accursed hands.”
After sailing from Troy to Ismarus, Ulysses' force sacks the city of the Cicons, takes wives and booty, but the men ignore his advice to leave and remain drinking wine and slaughtering livestock on the shore.
The favorite asks to see the financial statement. Hassan's confidant hands over the defter, a bundle of detached leaflets; the favorite secretly confounds the order of the leaves and then praises Hassan and the confidant.
The suitors enter, feast, receive water, bread, and mixed wine, then demand music and dancing; Phemius is compelled to sing with a lyre while Telemachus whispers to Minerva.
A band of revellers enters through an open door, finds its way in, and spoils the order of the banquet.
The speaker asks the interlocutor to imagine a wealthy son with many flatterers who learns that his alleged parents are not his real parents and cannot discover the real ones.
Wald is named as Amalekite king and first to take the name Pharaoh; the Amalekites are said to correspond to Egyptian histories' Phoenician shepherds, to have held Egypt's throne, then to have been expelled and destroyed by Israelites.
The exhibition of tongue tips, compared to Indian scalps, is described as unrelated to the story, absent from usual descriptions, and possibly correct antiquarian information suggesting a barbaric earlier form of the legends.
A renewed falling out occurs over dividing one of Manannan's pigs; at Daire Tardha in Connacht, Finn's men and the sons of Morna fight, fifteen of the sons of Morna's men are killed, and Conan advises them to oppose Finn's friends.
Coffee is questioned under the intoxicant prohibition because its fumes affect the imagination; its public use spread from Aden and it was sometimes condemned and sometimes allowed.
Hesiod names his native place as Ascra near Helicon, while many cities claim Homer as their son.
Conall gives Connaught only the boar's two forelegs. Connaught and Ulster rise against each other; bodies pile up inside the house and blood flows under the doors.
The passage says Conan's end is not known, then reports a Connacht claim of his burial under a cairn in Burren with an inscribed stone and a Munster claim for another burial place.
Pausanias says, judging by Homer, that Oedipus did not have children by Iocasta; his sons were born of Euryganeia according to the Epic called the Story of Oedipus.
One speaker accuses the old man of hasty judgment; Idomeneus replies angrily, calls for a goblet or tripod stake, and says the king may judge.
The passage says the Koreisch disbelieved Muhammad’s claim to divine revelation and accused him of writing from teachers’ dictation morning and evening.
The passage says Peisistratus has not kept the credit and that several circumstances cast suspicion on the Peisistratid compilation theory, especially the idea of an Athenian ruler shaping the Iliad into its present form.
Frazer says Osiris has sometimes been interpreted as the sun-god, but the evidence for identifying him with the sun is minute and dubious or worthless.
The second-edition variant mentions Rustum crying to battle and Hatim Tai crying to supper, while the third-edition variant says Zal and Rustum may thunder as they will.
Penaumbe asks how Panaumbe became rich, hears the story while Panaumbe's family eats sea-lion flesh, says he already knew, steps in their dishes, spills the food, urinates on the threshold, and leaves.
Fable argument: Phineus, formerly promised Andromeda, attacks Perseus; Perseus later shows the Gorgon head, petrifies Phineus and followers, takes Andromeda to Argos, petrifies Prœtus, and restores Acrisius.
“GOD hath allowed you the dissolution of your oaths... he is knowing and wise.”
The tragic poet is called an imitator and said to be 'thrice removed from the king and from the truth.'
Annikki sees something dark or blue on the horizon and wonders whether it is wild geese, a blue duck, sea trout, salmon, a granite cliff, or an oak tree, addressing each imagined object accordingly.
At the other town, the Sultan is strangled with a bowstring and invokes Jelāl; at that moment Jelāl, in a musical service, puts his forefingers in his ears, orders trumpets and chorus, shouts, and recites an ode including the image “I’m the Fount of Life.”
Sualtaim says he hears something from afar and asks whether it is the sky bursting, the sea ebbing, the earth quaking, or his son's distress in overmatched strife; the narration says he spoke true.
The passage says rules often govern people left at home while friends are fishing, hunting, or on the war-path, because breaches are thought to injure the absent friends correspondingly.
Perviz and his sister anxiously consult the magic knife; when Bahman and his horse are changed into black stones, large drops of blood appear on the blade.
The archer shoots and hits the lion, saying, 'There, you see what my messenger can do.'
Hesiod divides the world into ages and places a fourth age of heroes between the brazen and iron ages; this divine race fought at Thebes and Troy, are demi-gods, and live in the islands of the blessed by Jupiter’s care.
Neoptolemus places Aeneas, son of Anchises, aboard his sea-faring ships as a prize surpassing those of the Danaans.
Leiodes catches Ulysses' knees, asks for mercy, says he never wronged the women, tried to stop the others, and was the suitors' sacrificing priest.
The Glenn Masain version makes Bricriu a principal actor, explains difficult allusions, and has an ending absolutely different from older manuscripts; the romance is said to have two quite different endings.
The lion feels he is no match for the three bulls as long as they keep together.
“Lay a branch upon the fire-place, / Let it burn with fire of magic; / If it trickle drops of scarlet, / War and bloodshed do they bring us; / If it trickle drops of water, / Peace and plenty bring the strangers.”
The passage describes idolatrous Arabs practicing divination by arrows that were headless and featherless and kept in an idol temple where they were consulted.
The passage prohibits carrion, blood, swine flesh, animals invoked in another name than God, animals killed in specified improper ways, animals sacrificed to idols, and casting lots with arrows; woe is pronounced upon apostates.
"Three wands of yew." This is noted as looking like an early case of a divining rod.
Hobal is described with a hand repaired in gold and seven headless, featherless arrows used by Arabs in divination.
Footnote 89 comments that an act of humanity reflects credit on two deities and contrasts this with the usual cruel and revengeful disposition of heathen divinities.
Phaedrus says, "I adjure you, by Zeus, the god of friendship," to give a real opinion.
Aphrodite desires Anchises on many-fountained Ida, goes to Paphos for bathing and adornment, travels toward Troy and Ida, and causes following wild animals to mate in pairs.
Aphrodite steps onto Cyprus and the sand becomes a meadow; the Seasons dress and ornament her, and nymphs escort her to Olympus, where the gods receive her.
The Hours clothe Aphrodite in heavenly garments and adorn her with a well-wrought gold crown, ear ornaments of orichalc and gold, and golden necklaces over her neck and breasts.
Minerva puts it into Penelope’s mind to show herself to the suitors; Penelope tells Eurynome she detests them and wants to warn Telemachus of their hidden mischief.
The Wind-God says the foe's mail is impenetrable to such shafts and advises: “Employ the mighty spell, and aim / The weapon known by Brahmá’s name.”
The speaker says the divine addressee sets snares and threatens death, rules the world irresistibly, and imputes sin; another quatrain asks divine grace to sober and pardon. The note states that in the Sufi view Allah is the only real agent.
The passage states that lovers, beloveds, and their love have perished, and that God alone agitates nonentities, making one fall in love with another.
Ulysses remains in the cloister planning, with Minerva’s help, to kill the suitors; he tells Telemachus to remove the armour and give excuses involving smoke and the danger of drunken quarrels over weapons.
Hector rushes to the wall; his host follows; Jove sends a whirlwind and dust from Ide, terrifies the Greeks, favors Hector, and the Trojans damage the works.
Diomed replies that the Lycian’s dart has erred, then throws a spear driven by Pallas, striking the Lycian fatally through the face.
On the eve of the race Pelops prays to Poseidon at the seashore, and the sea-god sends him from the deep a chariot drawn by two winged horses.
God had given victory at Bedr when the faithful were inferior in number; the Lord's assistance is described as three thousand angels sent down from heaven, or five thousand if the faithful persevere. The note describes the angels' horses and sashes.
At Honein, pride in numbers failed; the earth seemed too narrow and the believers fled; God then sent repose upon the Apostle and faithful and unseen hosts, and punished the Infidels.
Believers are told to remember God’s favor when armies came against them and God sent a wind and unseen angelic hosts against those armies.
"when they were both in the cave: when he said unto his companion, Be not grieved, for GOD is with us."
A god stills the stream and waves, making all calm before Ulysses and bringing him safely into the mouth of the river.
The speaker says that, if other measures fail, he will call omniscient Ukko; Ukko is invoked as God of love and mercy and master of the heavens to touch the wound, bind it with leaflets and healing flowers, stop the blood, and save Wainamoinen.
Hector throws a vast flinty stone against Ajax's shield; Ajax throws a rock fragment that breaks Hector's buckler and knocks him down on the field.
At Honein, Mohammed's army greatly outnumbers Hawazen and Thakif, becomes confident, is first put to flight, rallies when recalled, and wins after Mohammed throws dust and receives divine assistance.
Telethusa removes hair fillets, embraces the altar with dishevelled locks, invokes Isis of Parætonium, Mareotic fields, Pharos, and the Nile, recalls her attendants, torches, and sistra, and asks for aid.
Jupiter addresses Juno, calling her sister and wife, and says Venus sustains the Trojan forces.
Yamato Take credits his escape to the sword of Murakumo and Amaterasu’s protection, raises the sword, and renames it Kusanagi-no-Tsurugi, the Grass-Cleaving Sword.
Commentarial notes identify Saknat as divine presence or Shechinah aiding the Moslems and report variant counts of celestial auxiliaries.
Cymodocea tells Aeneas: “We are thy fleet, Idaean pines from the holy hill, now nymphs of the sea.”
Iris says Achilles' want of arms is known, but tells him to go unarmed and appear by the trench so Troy will tremble and Greece regain courage.
Brahma tells Indra to go swiftly to Sita and let heavenly food sustain her spirit.
Warlike Pallas comes, protects Perseus with her shield, and gives him courage.
Turnus appears with flashing eyes, ringing armor, red plumes, and lightning from his shield; Pandarus challenges him, Turnus replies, and Juno turns aside Pandarus’ spear into the gate.
When a good man is in difficulty, Indra is apprised of it by his marble throne becoming warm.
At the birth of Althaea’s son, the Fates put a billet in the flames and say that the newborn and the wood have the same period of existence; Althaea removes the brand and sprinkles it with water.
Poseidon is praised as mover of the earth and sea, god of the deep, lord of Helicon and Aegae, and as having a two-fold office: tamer of horses and saviour of ships.
Minerva proposes storing the goods in the cave; she searches for hiding places; Ulysses brings Phaeacian treasure; they store it, Minerva places a stone at the cave door, and they sit by the olive to plan against the suitors.
Poseidon rules the ocean absolutely but submits to Zeus, assists him in emergencies, and during the attacks of the Giants fights Polybotes, pursues him over the sea, and destroys him by hurling the island of Cos upon him.
Minerva tells Tydides not to fear Mars or any immortal, commands him to drive at Mars, and calls Mars rash and shifting in support between Greeks and Trojans.
Bulls, steeds, and three hundred other creatures are tied to stakes; deva-rishis, gandharvas, apsaras, kinnaras, kim-purushas, siddhas, Narad, Chetra-sena, and Vedic pupils attend or perform around the sacred rite.
Wainamoinen boards the vessel, sails north over the sea toward Pohyola, asks Ukko to come aboard and protect him, and asks winds and waves to bear the vessel northward without need of an oar.
Lemminkainen remembers words heard near a fire-stream, cataract, and whirlpool, then asks cataract and waterfall to cease, calls on maidens of foam and current and an aged dame beneath the eddy to calm foam and billows, and asks underwater rocks to lower thems
The passage says Greeks had noble conceptions of womanhood in Athene, Artemis, Antigone, and Andromache, but these ideals had no counterpart in actual life.
“Mortals call him fluttering love, But the immortals call him winged one” because wing-growth or wing-motion is necessary to him.
Zeus assigned Pegasus a place in his palace and employed him to carry thunder and lightning.
Hector and Polydamas lead Trojans toward the works to attack the fleet and wall with flames, but a heaven-sent omen stops the host.
Śiva is glossed as the Great God; Nandi is glossed as the snow-white bull, attendant, and favourite vehicle of Śiva.
Juno returns through the air, sees Aeneas and the Dardanian fleet rejoicing, building houses, trusting the land, and leaving ships empty; she stops in sharp pain and begins to speak.
“O sovereign of the Gods... why do thy lightnings linger? Let me... perish by thy flames”
Gabriel descends with the chapter and tells Mohammed that God congratulated him on the virtues of his family.
Phidias prays for proof that Zeus approves his work, and a flash of lightning through the open roof is interpreted as that sign.
Ancient philosophers are said to suppose pre-existent matter later given form and order by a powerful cause; God is described as Architect rather than Creator; this is identified with poetic Chaos first mentioned by Hesiod.
Neptune exhorts the Greeks to resist Troy and Hector, calling for helmets, spears, broad shields, and distribution of heavier arms to stronger fighters.
"The immortal arms the goddess-mother bears / Swift to her son"
The blue-eyed virgin flies among the ranks with Zeus's blazing immortal shield; a hundred serpents fringe it, and she warms Greek hearts and arms for revenge and combat.
The shield depicts the holy company of the deathless gods, Apollo playing a golden lyre, pure Olympus, divine riches, and the Muses beginning a song.
Ilmarinen asks Ukko to send snow from heaven to cover the ground so the sledge may glide to Sariola, and Ukko sends snow to assist him on the journey to the Northland.
Commentary says Mohammed, directed by Gabriel, threw gravel toward the enemy; the Qur'an attributes the true throwing to God, and the enemy fled.
“WHEN the assistance of GOD shall come, and the victory ... the people enter into the religion of GOD by troops ... celebrate the praise of thy LORD, and ask pardon.”
God's word was given to the apostles that they would be assisted and God's armies would conquer.
A Dryden passage depicts Neptune below a wall foundation driving his mace and heaving the building from its base.
The Graces act with the Seasons as attendants upon Aphrodite, adorning her with wreaths of flowers, roses, violets, and other sweet-scented blossoms.
After a dispute over spoil among Mohammed's followers, the passage says Mohammed claimed divine commission to distribute the spoil at his discretion, reserving a one-fifth part first.
Hercules is received among the gods and entertained at a banquet by Jupiter; he greets all courteously except Plutus.
Odin uses a magic bow shooting ten arrows at once and inspires favorite warriors with Berserker rage, granting extraordinary valor and strength.
Minerva makes Ulysses look taller and stronger, gives him thick curling hair, and glorifies his head and shoulders.
The note states that gods do not shed tears or touch the ground when walking or standing and compares similar ideas in Milton and possibly Virgil.
Divine personages of minute size are said to have been produced from the hair of Brahmá.
Earth is addressed as queen; through her men are blessed in children and harvests, and she gives or takes away the means of life.
Pandarus, of royal blood, leads people from Zeleia near Ida and Aesepus; Apollo showed him archery art and gave him shafts and bow.
Garuda is the bird and vehicle of Vishnu, represented between man and bird, sovereign of the feathered race, and compared with the Simurgh, Anka, Griffin, Phoenix, and the bird on Yggdrasil.
Rama says he has sworn to kill the tyrant, who is armed with Brahma's boon, braves the gods, flies through trembling worlds, and oppresses the just and wise.
“To Brahmá’s grace the chieftain owes / The matchless power and might he shows”
Brahmā the Creator is usually regarded as first god of the Indian Trinity; Brahmā guaranteed Rāvaṇ's life against all enemies except man.
"Could she only speak in wisdom, / Could she breathe the breath of Ukko!"
Yahweh's angel appeared to him in a flame of fire out of the middle of a bush... God said to Moses, "I AM WHO I AM."
After fulfilling the term, Moses journeys with his family, perceives a fire on the mountain-side, and tells his family to wait while he seeks tidings or a brand for warmth.
The sura invokes noon-day brightness and darkening night, says the Lord has not forsaken the addressee, promises future bounty, recalls that God gave him home, guidance, and enrichment, and commands him to protect the orphan, not reject the asker, and proclaim
Gods and celestial hosts praise Rama, beat drums, shower flowers, and state that the shape-changing fiend host, Triśirás, Dúshaṇ, and Khara were slain by Rama’s arrows in about three hours.
Artemis waters her horses from reed-filled Meles and drives an all-golden chariot through Smyrna to vine-clad Claros, where Apollo of the silver bow waits for her.
“The city of Indra is called Amarávatí or Home of the Immortals.”
The passage identifies Homer’s compound epithets and repetitions as distinctive marks, and gives “cloud-compelling Jove” as an example of an English compound sanctioned by poetic use.
Rig-veda hymns are described as celebrating Indra’s heroic deeds, divine combats and victories over enemies, and memories of ancient heroes.
"Verily, Jesus is as Adam in the sight of God. He created him of dust: He then said to him, 'Be' and he was."
“Arise, O Thetis! ... 'Tis Jove that calls.” Thetis asks why Jove calls her to the hated skies.
The sea's ruler and Hector appear; at the god's call the sea rises in huge ranks as a watery wall around the ships, while the armies join and earth and ocean resound.
The fable summary says Neptune commands Triton to sound his shell so the waters retire, and that Deucalion and Pyrrha are the only persons saved from the deluge.
Divorce is to occur at special times, those times are to be reckoned exactly, and women are not to be put out of their houses except for proven adultery.
Iris praises Sleep and says Juno commands him to send Halcyone a vision resembling shipwrecked Ceyx in form.
God calls Moses to go to Pharaoh's unjust people. Moses fears being accused, having constrained speech, and being killed because of a prior crime, and asks that Aaron be sent as assistant.
God says he has chosen Moses and commands him and his brother to go with God's signs and not be negligent in remembering him.
God calls Moses to go to the wicked people of Pharaoh; Moses fears being called a liar, says he is slow of speech, asks for Aaron as helpmate, and fears death because of a charge against him.
The two actions are identified as two evident signs from God to Pharaoh and his princes, called a wicked people.
Venus appears; Helen recognizes her by divine features including fiery eyes, accuses her of deception, rejects Paris and his bed, and speaks of shame and anguish.
Agamemnon asks the Greeks for silence, denies sole blame, and names Jove, Fate, Erinnys, and Ate as powers driving his wrath when he took Achilles' prize; Ate is described as a harmful daughter of Jove.
Ulysses puts on armour, rouses Telemachus, Philoetius, and Eumaeus to arm, opens the gates with them, and leaves town while Minerva conceals them in darkness despite daylight.
Trivia hides Hippolytus in a secret habitation and sends him to Egeria and the woodland, where he lives solitary in Italian forests under the altered name Virbius.
Cytherea beats her breast and attempts to hide the descendant of Aeneas in a cloud, like earlier rescues of Paris and Aeneas.
Euryclea looks toward Penelope as if to tell her, but Minerva diverts Penelope’s attention. Ulysses restrains Euryclea and orders her not to reveal him, saying he has returned after twenty years of wandering and warning her of consequences if she speaks.
Venus remembers Anchises, guards her offspring with a mother's care, shields him with her arms and veil, and carries him through horses and arrows from the fight.
Northern Orlog, Greek Destiny, Norns, and Moeræ are compared; Vanas are compared with ocean divinities, and Vanas-Æsir conflict with Jupiter-Neptune rivalry.
War breaks out between the Thesprotians under Odysseus and the Brygi; Ares routs Odysseus’ army, Athena engages Ares, and Apollo separates them.
Venus petitions Neptune, complains of Juno's wrath, recalls storms and burned ships, and asks that the Trojan remnant safely reach the Laurentine Tiber if fate grants them a city there.
“She is also the wife of the Dagda, the chief god of the pagan Irish.”
Of the three which Aphrodite gave him to enable him to overcome Atalanta.
The waters of Scamander are said to color hair or wool beautifully; Minerva, Juno, and Venus bathed there before appearing before Paris to obtain the golden apple.
Jove shakes his sable shield over Ida and the field; cloud, thunder, and lightning follow, and the battlefield advantage turns toward the Trojans.
God is described as creator, free in choice, knowing hidden and manifest things, the one to whom people return; the passage asks who besides God could bring light after a long night or night after a long day, and says night and day are made for rest, provision
The Lord is the end of all things; causes laughter and weeping; gives death and life; creates male and female from emitted seed; raises the dead hereafter; gives wealth and possessions; and is Lord of the dog-star.
The argument says Jupiter calls a divine council and permits gods to assist either party; it also previews divine participation and Achilles' slaughter of Trojans.
The note glosses 'caliph' as vicegerent and cites Midrashic material in which God consults angels before creating man.
Zeus calls the gods to heaven, shows them the armies, compares the host to Centaurs and Giants, and asks which gods will help the Frogs or the Mice; he asks Athena about aiding the Mice because of their presence at her temple and sacrifices.
Unbelievers plot to imprison, kill, or banish the addressed figure; they plotted and God plotted, and God is called the best of plotters.
The unbelievers plotted to detain Mohammed, kill him, or expel him; “GOD laid a plot against them.”
The magic car, made by Viśvakarmá, is brought; it flashes and blazes with sunlike sheen, and Raghu’s sons gaze at it in wonder.
Chapter opening praises God as creator of heaven and earth and describes angels as his messengers with two, three, and four pairs of wings.
God is praised as maker of the heavens and earth and sender of rain from heaven that causes groves and trees to spring up.
"when He decreeth a thing, He only saith to it, 'Be,' and it is."
God creates heavens and earth, makes night and day succeed one another, assigns sun and moon to appointed periods, creates humans from one man and his wife, bestows cattle, and forms humans in wombs within three veils of darkness.
Deniers swear that God will not raise the dead; the passage answers that the promise is binding and says, 'Be,' and it is.
"Is it ye who create them? or are we their creator?" and death is decreed, yet the speaker is not hindered from replacing or producing humans again.
“In the midst of them danced the Father of men and gods.”
God is said to will concerning men what he knows and to have commanded the pen to write it in the preserved table; this is described as his decree and eternal immutable counsel.
“It is not fit for a true believer of either sex, when GOD and his apostle have decreed a thing, that they should have the liberty of choosing a different matter of their own.”
Sabines move silently toward the gates; Juno opens one gate; Venus sees the fallen bars but cannot annul another deity's act and asks the Naiads of Ausonia for aid.
Seven children of Phorcus launch a sevenfold shower of darts; some glance off Aeneas' helmet and shield, and Venus turns aside some grazing his body.
Teucer replies that he needs no urging, has aimed at Hector since the rally, and believes some god denies him Hector’s death.
People call humbly and privately from the darkness of land and sea, promising thankfulness if delivered from dangers.
Believers are told to remember God's goodness when armies came; God sent a blast and unseen hosts against them.
Avatár is defined as descent or visible manifestation of Vishṇu; Vishṇu is said to appear on earth in the corporeal form of Ráma, the seventh avatár, and the note warns against comparing avatárs too closely with the Christian Incarnation.
Muslims are said to believe the Caaba is nearly coeval with the world: Adam, after expulsion from paradise, asked God for a building like the Beit al Mmr he had seen, toward which he might pray and which he might compass as angels do the celestial one; God sen
The note identifies the reference as the fifth avatar, descent, or incarnation of Vishṇu.
A god in dusky clouds strikes Patroclus from behind; his helmet plume falls, Jove dooms it to Hector’s helm, and his weapons and armor drop away.
The Prophet entrusted a secret to one wife; she disclosed it; God made it known to him; he told her part of what she had done and forbore to upbraid her with the other part.
Poseidon presides over fishermen, is especially worshipped in sea-coast countries, and can show displeasure by sending destructive inundations with marine monsters.
The Olympian gives might to the sons of Aeacus, wisdom to the sons of Amythaon, and wealth to the sons of Atreus.
The divine speaker asks whether the recipient’s breast has been opened, his burden eased from his back, and his reputation raised.
The Book V argument says Diomed is assisted by Pallas, healed after being wounded, enabled to discern gods from mortals, and later wounds Venus and Mars in episodes involving divine intervention.
Pallas strengthens Diomedes; he kills twelve Thracians, while Ulysses drags bodies away by the feet to clear a safe path for the horses.
Jove nods to seal his word; the armor closes around Hector; Hector grows in vigor and moves through the army like Achilles or a god.
Moses says to his family, “I have perceived a fire” and will bring tidings from it or a blazing brand so they may warm themselves.
Moses sees fire, approaches it, hears a divine voice, is told to cast down his rod, sees it move as though a serpent, and receives the white hand sign as one of nine signs to Pharaoh and his people.
God is said to have made the heavens and earth in six days, then mounted his throne to rule all things; intercession occurs only after his permission, and people are told to serve him.
Demeter changes her stature and looks, thrusts old age away, emits fragrance and divine light, displays golden tresses, fills the house with brightness like lightning, and leaves the palace.
Macrobius argues Osiris must be the sun because an eye was one of his symbols; Frazer states the premise is correct but the conclusion unclear.
Momus, son of Nyx, is described as god of raillery and ridicule who criticizes gods and men with bitter sarcasm and finds defects in things.
The goddesses bless mortals whom they freely love by sending Plutus as a guest to the great house; Plutus gives wealth to mortal men.
Agamemnon says the situation demands high wisdom, deep design, and art; Jove denies Greek prayer and favors Hector's sacrifice; Hector has performed wondrous deeds.
Opheltes, Acoetes’ chief mate, says they are present and leads along the shore a boy he thinks a prize, found in lonely fields, beautiful like a girl and seeming heavy with wine and sleep.
Vulcan retained Greek attributes in Rome as god of fire and unrivalled master of working in metals.
The cited translation says God knew on the Day of Creation that the speaker would drink wine, so not drinking would imply ignorance in God’s knowledge.
Gefjon marries Skiold, one of Odin’s sons, becomes ancestress of the royal Danish Skioldungs, and founds Hleidra or Lethra, a principal sacrificial place for heathen Danes.
At Idavold the gods throw golden disks, then begin throwing weapons, stones, and other objects at Balder because the objects have sworn not to injure him; the objects glance aside or fall short, and the gods laugh.
Báli lies on the ground like a blasted tree or fallen divine standard; his gem-set golden chain, a gift of Sákra, preserves his life, strength, beauty, and radiance.
After a thousand years, Brahmá tells Kuśik’s son that by penance he has won a place among royal saints and assigns him that rank.
Salmacis prays that no time separate them; the prayer is answered, their bodies are united, and "they are no more two, and their form is twofold."
The hymn begins with Asclepius, son of Apollo and healer of sicknesses; Coronis, daughter of King Phlegyas, bore him in the Dotian plain, and he is called a joy to men and soother of cruel pangs.
After Zeus cuts humans apart, Apollo is ordered to turn face and neck, heal wounds, shape the body, fasten the belly’s drawn-in skin at the navel, and leave marks as a memorial of the original condition.
“When God in the abundance of His mercy had healed me of this malady, I ascertained that those who are engaged in the search for truth may be divided into three groups.”
Glaucus prays to Apollo as healing god, saying Sarpedon lies in the dust and asking for strength to guard his friend's remains and lead the Lycians.
Venus’s wounded palm is treated with ichor wiped away and balm applied; Pallas and Juno smile; Pallas mocks the cause of the wound; Jove tells Venus that charms, not arms, are her proper sphere.
God has heard the words of the woman who pleaded with the Apostle against her husband and made her plaint to God.
Hector crosses the field, reaches the band carrying the spoils, leaves his own armor, and stands blazing in Achilles' immortal arms, described as made and given by celestial hands, passed from heaven to Peleus and from Peleus to Achilles; the narrator notes Ac
A divine being comes in the likeness of the royal barber, arranges the Bodisat's turban, and produces miraculous jeweled folds; the Bodisat recognizes him as a son of the gods.
The twelve jurists pray to Forseti for help reaching land, and immediately perceive a thirteenth passenger in the vessel.
Yudhishthir seeks Krishna's aid; Surya rises in a fiery car; Bhishma's palm-tree standard and Arjun's monkey standard appear as devas and gandharvas watch from above.
Minerva identifies herself as Jove’s daughter, says she has been with Ulysses, watched over him, and made the Phaeacians like him.
Odysseus goes to rescue his companions; Hermes appears as a fair youth with a golden wand and gives him the herb Moly, which will counteract Circe's spells.
Minerva comes down from heaven in the likeness of a woman, hovers over Ulysses, and tells him that he is in his own house and that his wife and son are safe inside.
Hanuman tells Rama to ascend his back and ride like Vishnu on Garuda; Rama rides him and challenges Ravana to pay the penalty of sin and face death.
At the saint’s order, enchanted rivers roll milk and sweet curds before Bharat, and fair white dwellings with heavenly roofs appear as Bharadvāja’s gift.
A third ideal is described as the Divine man, Son of Man, and Saviour of mankind, the first-born and head of the family in heaven and earth, uniting divine and human.
Some are said to incline to the Hollian view that divine nature may unite with human nature in one person, and that God may appear in human form; references include Gabriel, Mohammed seeing his Lord in beautiful form, and Moses speaking face to face with God.
“I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword.”
A billow of largesse appears, thunder of the Sea arrives, a blessed morn dawns, and the morn is identified as the Light of God.
According to the presentation of Hallāj’s meaning, man is essentially divine; God created Adam in His image as a mirror of eternal love, commanded angels to worship Adam, and became incarnate in Adam and Jesus.
Light, Knowledge, and Love are identified as keynotes of the new Sufism; the passage describes a pantheistic faith in One Real Being dwelling and working everywhere, with a throne in the human heart and in the heavens.
Ráma is praised as divine; Sítá is Lakshmí; Vāmana strides the three worlds and confines Bali; Ráma assumes human form to kill Rávaṇa; devotees and reciters gain benefits.
The note says Paraśurāma’s scene is probably interpolated to make him declare Rāma to be Vishṇu.
Footnotes identify classes of gods, a water-residing figure, the third incarnation of Vishnu bearing the earth on his tusk, Vamana as the Dwarf incarnation of Vishnu, the killer of Madhu, and a lotus from a navel from which Brahma was born.
Hellaj is condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribe to him “I am the Truth” and a teaching that purification allows the Spirit of God to enter as it entered Jesus.
In Samoa each man generally has his god in an animal species; eating that divine animal lets the god enter the eater’s body and generate the animal until death.
The creator of men and gods sits high on Olympus watching and kindles Tyrrhenian Tarchon to fierce battle and wrath.
Mars strengthens the Latins, goads them to rage, sends Flight and Fear among the Teucrians, and inspires battle.
The passage says some interpreters fell into a notion of likeness between God and created beings, with a reported parallel to Karaites among the Jews; others held that no creature is like God and that God has no companion or similitude.
"He is independent of all other existences"
Shiite teachers are active in Persia; Ali's apotheosis and cases of Abu Muslim are tied to pre-Islamic Persian ideas; divine indwelling in man is compared to Hindu Avatars and described as widespread in Persia and influential in Bagdad.
The Greeks respond; Schedius, Laodamas, Otus, and Croesmus fall in battle. Polydamas avoids Meges' spear by Phoebus' care, and Meges strips Croesmus' radiant arms.
The narrator invokes the daughters of Jove, the all-beholding and all-recording nine on Olympus, asking which Greek hero first bloodied the field when Neptune made Ilion yield.
Helen says she was glad because she yearned for home and was unhappy that Venus had taken her away from her country, her girl, and her lawful husband.
Indra's red bolt strikes the child; Hanumán falls on a rock and his cheek is shattered, giving rise to his name in memory of the fall.
The guardians are to have no property, limited pay, and common meals; divine gold and silver are in their souls, while earthly gold is accursed to them, and private property would make them tyrants and bring ruin.
Socrates proposes using Lysias' speech and his own as examples, and attributes his persuasive success to local deities and perhaps the Muses' prophets singing overhead.
Frithiof visits his father's burial mound, asks Balder how to make reparation, and receives a cloud vision of a new temple over Balder's grove.
Eumelus leads on Pheretian steeds, Diomedes follows closely, and Phoebus strikes the scourge from Diomedes' hand, frustrating his horses' labor.
Idomeneus remains in battle and sees Alcathous; Alcathous is named as son of syetes and husband of Hippodame. Neptune clouds his eyes and fetters his limbs; fixed like a column or rooted oak, he receives Idomeneus' lance and dies.
They sail with a fair wind from Jove; on the seventh day Diana strikes the woman, who is thrown overboard, and winds and waves bring the child to Ithaca where Laertes gives chattels for him.
Zetes and his following turned and prayed to Zeus; Apollonius says Iris turned them away, while Hesiod says Hermes; some explain Strophades by the turning and prayer to Zeus concerning the Harpies, who in the Hesiodic account were not killed.
Athena, daughter of aegis-bearing Zeus, meets Ares wearing the dark aegis and tells him not to fight, saying it is not ordained that he kill Heracles or strip his armor.
Panopea, Phorcus' Nereids, and Portunus hear beneath the flood; Portunus pushes Cloanthus on, and the ship speeds into harbour.
The passage opens as a concluding note of illustrations and lists captions including Homer invoking the Muse, Mars, Minerva repressing Achilles' fury, Briseis departing from Achilles' tent, and Thetis calling or entreating Jupiter.
Pallas diverts Hector's lance from Achilles and returns it to Hector's feet; Apollo then hides Hector in clouds while Achilles strikes the clouded air.
Minerva's voice tells Diomedes to stop further slaughter and return to the ships; Diomedes obeys, mounts, and Ulysses drives the swift white horses.
The son of Ampycus asks Phoebus to make his weapon unerring; the god consents as far as he can, but Diana removes the steel head so the shaft hits without wounding.
The Latian, Alban, and Roman gates of War are described as sacred to Mars and guarded by Janus; the Consul opens them when battle is decreed; Latinus refuses to open them against the Aeneadae; Juno descends and opens the iron-bound doors.
Agamemnon agrees to give up the maiden, insults Calchas, and quarrels with Achilles; Athena appears unseen and prevents Achilles from killing his chief.
Iapix works with healing hand, herbs, and pincers, but fails to draw out the arrow-head; Apollo gives no counsel, and the battle's dust, cavalry, shafts, and cries approach the camp.
The speaker recounts killing Augias' son, notes Agamede's herbal knowledge, seizes a chariot, routs the Epeians, takes chariots and spoils, while Neptune hides Actor's sons and Pallas stops the pursuit.
The god of ocean, angry and sorrowful for his grandson, inspires the Greeks, goes to Idomeneus, and finds him after he has sent a wounded soldier to the surgeons.
At critical moments in religious legends, Sakka’s seat becomes warm; he descends or sends Vissakamma, the Buddhist Vulcan, to act as a deus ex machina.
Greek leaders command the defense; Apollo leads the battle with a cloud-veiled head and holds Jove's shield before him.
“There is an old Egyptian tale of Theuth, the inventor of writing... to the god Thamus...”
The god of ocean, angry and sorrowful for his grandson, inspires the Greeks, goes to Idomeneus, and finds him after he has sent a wounded soldier to the surgeons.
Whatever is in heaven and on earth belongs to God; God's promise is true; God gives life, causes death, and all return to him.
“Fain would they put out the light of God with their mouths! but though the Infidels hate it, God will perfect his light.”
Zeus confirms Apollo's words and commands that Hermes be lord over omen birds, lions, boars, dogs, flocks, and sheep.
“Love exalts our earthly bodies to heaven,” makes hills dance, gives life to Mount Sinai, and Moses falls “in a swoon.”
The marvellous fable includes the supernatural, especially the machines of the gods; Homer is said to have brought deities into a poetic system of machinery and to have set limits later poetry continued to follow.
Achilles has been burned; he is now ashes that would not fill a little urn, but his glory lives and can fill the whole world.
Amata is described as affected by serpent poison, horrified and frenzied, raging through the city like a whipped top.
All in heaven and earth belongs to God; God subjects earthly things and ships to humans and holds back heaven from falling unless permitted.
The speaker says the great Founder moulded him, mixing baser metal with gold, and that he cannot become other than first made.
The king of ocean descends through the fight, interposes, casts darkness over Achilles' eyes, removes the spear, and carries the Dardan prince through the sky to the battle's edge.
“’Tis Vishṇu’s self who comes to storm / Thy city, clothed in Ráma’s form; / For ... no mortal hand / The ocean with a bridge has spanned.”
Some are said to incline to the Hollian view that divine nature may unite with human nature in one person, and that God may appear in human form; references include Gabriel, Mohammed seeing his Lord in beautiful form, and Moses speaking face to face with God.
Moses comes at the appointed time, the Lord speaks to him, and Moses asks to behold divine glory; God tells him to look toward the mountain.
While Jupiter is creating man, he tells Mercury to make an infusion of lies and add a little to the ingredients used for tradesmen.
The Prophet answers that the rain was a sprinkle sent to soothe care; prolonged exposure to care’s fierce flame would ruin the mortal frame.
"It is he who sendeth down the rain, after men have despaired thereof, and spreadeth abroad his mercy."
Ibrahim finds the Kaaba unoccupied in heavy rain, prays that his sins be blotted out, and hears a Voice reply that if all sins were blotted out there would be none to share in the ocean of divine mercy.
“O God, give me repentance and accept my excuses”
The passage divides Homeric repetitions into types and says repetition can be fitting in messages from gods to men, higher powers to inferiors, and ceremonial prayers or oaths.
Jove orders Mercury to tell Calypso that Ulysses is decreed to return: he will travel by raft for twenty perilous days to Scheria, and the Phaeacians will send him home with gifts.
A note states that Iris was commonly accepted as messenger of the gods, though this writer does not use her to fetch or carry.
As messenger of the gods, Hermes wears the Petasus and Talaria and bears the Caduceus or herald's staff.
Iris is introduced as daughter of Thaumas and Electra, personification of the rainbow, and special attendant and messenger of the queen of heaven.
Juno, daughter of Saturn, sends Iris down the sky to Turnus in Pilumnus' holy forest dell.
Minerva proposes sending Mercury to Ogygia to announce the decision to Calypso, while she goes to Ithaca to strengthen Telemachus, confront the suitors, and send him to Sparta and Pylos for news of Ulysses.
The speaker says it is not strange to prefer Apollo and his instruments to Marsyas and his instruments; Glaucon agrees.
Apollo's first light awakens nature; he is inferred to be god of music, poetry, arts, and sciences.
In art, Bragi appears as an elderly man with long white hair and beard holding a golden harp that produces magical strains.
The heroes share Achilles' grief; Zeus surveys them and tells the blue-eyed maid to hasten and infuse ambrosia into Achilles before thirst and want oppress him.
Doso asks the maidens to pity her, direct her to a household, and says she can nurse a newborn child, keep house, spread a bed, or teach women’s work.
After funeral rites, the Greeks build a fortification for the fleet and camp, with towers, ditch, and palisades; Neptune is jealous, but Jupiter pacifies him with a promise.
Delos is glad after the oath; Leto suffers nine days and nights of labor with many goddesses present, while Hera keeps Eilithyia away through envy of Leto's coming son.
Neptune, returning from the Ethiopians, sees Ulysses from the mountains of the Solymi, becomes angry, and says the gods have changed their minds but Ulysses will still have hardship.
People are described as folding their breasts and covering themselves with garments to conceal designs, but God knows what they conceal, reveal, and what lies within their breasts.
The apostle's calling is not to be treated like ordinary calling; God knows those who secretly withdraw, and those who withstand command are warned of worldly calamity or punishment in the life to come.
God opens the breast of whom he directs to Islam, but makes another's breast “straight and narrow, as though he were climbing up to heaven.”
Ino says Neptune is angrily troubling Ulysses but will not kill him; she tells him to abandon the raft, swim to the Phaeacian coast, wear her enchanted veil, and throw it back into the sea after reaching land.
A little boy has a divine little boy and divine little girl as daily playmates, visible only to him and not to his parents.
Bitiu flees; Anupu pursues him; Bitiu cries to the Sun, which creates a great crocodile-filled water between the brothers. Bitiu then explains what happened, and Anupu repents.
Vasiṣṭha says Viśvāmitra knows celestial arms concealed even from gods, received them from Kriśāśva, and will yield them to Rāma to rout the fiends.
The author states that Jews had a divine commission to attack, subdue, and destroy enemies of their religion, that Mohammed claimed one for himself and his Moslems, and that Christians carried such matters farther despite the Gospel.
Rama's first arrows fail; then a Wind-God dart tears off Kumbhakarna's arm and mace. An Indra dart lops off his left arm; crescent-headed arrows cut away his legs.
The Greeks are said to know the idea that a passing stranger may be a god; Homer says gods in the likeness of foreigners roam cities.
The car gleams with gems and gold; the Wind-God’s son gazes at it, and it is proclaimed as Viśvakarmá’s noblest work.
The opening sequence lists titles: 'Prometheus and the Making of Man,' 'The Swallow and the Crow,' 'The Hunter and the Horseman,' 'The Goatherd and the Wild Goats,' 'The Nightingale and the Swallow,' and 'The Traveller and Fortune.'
Vali is called the god of eternal light, Vidar is linked with imperishable matter, and Vali is represented and worshipped as an archer because beams of light were often called arrows.
No other principle is said to constitute a state more exalted in virtue; a state inhabited by Gods or sons of Gods would make them blessed, and this state is to be treated as the pattern.
On the coast of Bithynia, the Argonauts deliver King Phineus from Harpies that snatch food from his table. The Harpies are described with beaks, talons, wings, and women's faces; Calais and Zethes pursue them to the Strophades until Iris orders the pursuit to
The argument states that Achilles drives Trojans toward town and Scamander, slaughters them, takes twelve captives for Patroclus' shade, and that Scamander later attacks him with waves while gods intervene.
Ovid places Sleep's abode in cold, damp, foggy Cimmerian regions; possible identifications include Sarmatia/Scythia near the Palus Mæotis or cave-dwellers near Baiæ.
Rama shoots the deer with a Brahma-framed arrow; it strikes Maricha’s heart, and he casts off the deer form, resumes giant shape, and dies.
Turnus girds on a corslet, sword, shield, and helmet; the sword was forged by the divine Lord of Fire for Daunus and dipped glowing in the Stygian wave.
God creates the heavens and earth, sends water from heaven to produce fruits, subjects ships and rivers to human use, and compels sun, moon, day, and night to serve people.
"this is my right way: therefore follow it, and follow not the path of others, lest ye be scattered from the path of God."
Asteria is made wife of Perses and bears Hecate; Zeus honors Hecate above all, giving her gifts and shares in earth, sea, and starry heaven.
Pandarus, the Lycian leader, shoots Tydides through the shoulder with an arrow and boasts that the bravest Greek is bleeding, invoking Phoebus in his speech.
Nestor says Ulysses may return and pay the suitors in full, alone or with Achaeans, and says Minerva was openly fond of Odysseus and might similarly care for Telemachus.
Jove says Juno and Minerva aid the son of Atreus from afar, while Venus protects Paris and has rescued him; he asks whether to choose peace or war.
The speaker begins with the Muses, Apollo, and Zeus; singers and lyre-players come through the Muses and Apollo, kings are from Zeus, and those loved by the Muses have sweet speech.
Skadi is invoked by hunters and winter travellers, and she guides sleighs over snow and ice to help them arrive safely.
Plutarch's account is summarized: Pyreneus was hostile to learning, destroyed learning institutions, was said to have offered violence to the Muses, and died while pursuing them.
In Asgard, the Æsir and Asynjur assemble at Odin's bidding and decree that no blood shall be shed in their realm.
Frazer introduces the taboo that a divine person may not touch the ground, citing the Mikado, the Zapotec supreme pontiff, Tahitian rulers, the king of Dosuma, and the king of Persia.
The passage opens as a concluding note of illustrations and lists captions including Homer invoking the Muse, Mars, Minerva repressing Achilles' fury, Briseis departing from Achilles' tent, and Thetis calling or entreating Jupiter.
The Hypocrites say not to spend on those with the Apostle and claim the stronger will drive out the weaker; the passage replies that God's are the treasures of heaven and earth and that might belongs with God, the Apostle, and the Faithful.
Some persons are supposed to be inspired for short periods by a divine spirit and temporarily to enjoy the knowledge and power of the indwelling deity.
In her temple at Thebes, Tyche is represented holding infant Plutus to symbolize her power over riches and prosperity.
Aphrodite is invoked as stirring passion in gods, mortal men, birds, land creatures, and sea creatures.
The Pleiades' rising and setting mark harvest and ploughing; they are hidden forty days and nights; the speaker warns Perses to do the gods' ordained work, pay debts, and avoid hunger and begging.
Neptune hears the prayer; a much larger rock is hurled with force, falls just short of the ship, nearly strikes the rudder, and sends a wave that drives the ship toward the island shore.
The letter says the addressee alone can save or destroy the lover, asks to be more closely connected, dismisses legal inquiry as for old men, invokes the example of the great Gods, proposes hiding stolen joys under a brother’s name, and mentions a possible tom
The passage says the Samoans had family gods linked to animal species and that the death of one animal, such as an owl, did not kill the god because the god remained incarnate in all animals of that species.
At resurrection God says humans failed to visit Him when sick, then says He would have been found with a sick servant.
"Be not grieved, for GOD is with us."
He claims divine honors and teaches a doctrine of deity manifesting or transmigrating through prophets and holy men, from Abu Moslem into himself.
God preserves the believing speaker from planned evils, and the woe of punishment encompasses the people of Pharaoh.
Unbelievers nearly tempted the addressed figure to swerve from revelation; divine confirmation prevented inclination; punishment of life and death is threatened if he had inclined.
Minerva determines otherwise, holds night back, and does not allow Dawn to leave Oceanus or yoke Lampus and Phaethon.
"Consus was the god of secret counsel."
The passage commands: seek refuge with the Lord, king, and God of men from the withdrawing whisperer who whispers evil suggestions into human breasts, and from genii and men.
A myth explains Janus's relation to city gates: during a Sabine invasion, a hot sulphur spring believed sent by Janus gushed from the earth and stopped the enemy.
Believers are reminded of God's favor when certain men intended to stretch out hands against them, but God restrained those hands; believers should trust in God.
The reciter is told to seek recourse to God when reading the Koran for preservation from Satan; Satan has no power over trusting believers but has power over those who take him as patron or associate companions with God.
A hypothetical brave chief guarded by Pallas could pass through the dreadful field while darts and swords turned harmlessly away, witnessing war's whole art.
Hector sees the action, advances with troops, and Diomed throws a javelin; it strikes Hector's helmet but glances away, leaving Hector stunned and briefly darkened in sight, not wounded.
Antilochus spears Thoon from behind, Thoon falls with imploring arms, Antilochus strips spoils, and Neptune is said to preserve him amid battle.
On the shore of Lesbos, an infuriated serpent attacks Orpheus' head; Phoebus drives it away and hardens its open jaws and gaping mouth into stone.
The Prophet and companion are in the cave; the Prophet says, 'Be not distressed; verily, God is with us,' and God sends tranquillity and unseen hosts.
Penelope addresses the figure as her sister, laments her lost brave husband, fears for her son who has gone by ship, and says enemies are plotting to kill him before he returns home.
The Lycian identifies Diomed, says a god may be disguised as him or protecting him unseen, and says an arrow that should have killed him was frustrated by a god.
Achilles calls to Patroclus' ghost, says twelve Trojan heroes are offered to his shade, and threatens Hector's corpse with dogs.
Achilles is reported as expecting oars to move over the billows at morning, bidding the Greeks use oars and sails, and denying hope for Troy's fall because Jove protects and glorifies her.
Diana says she will carry Camilla’s body and armour unspoiled in a sheltering cloud to the tomb in her native land.
The gods remember Atrides; Pallas assists, weakens the arrow, and diverts it so it passes through belt, corslet, and linen, grazing the skin and drawing blood.
Poseidon is praised as mover of the earth and sea, god of the deep, lord of Helicon and Aegae, and as having a two-fold office: tamer of horses and saviour of ships.
God is called a sufficient protector and support; false deities invoked besides God cannot relieve divine affliction or withhold divine mercy; God directs or misleads as he wills.
A special class of ancient Sufis applied trust to everyday life by not seeking food, work, trade, or medicine, believing God would provide their allotted portion like He provides for birds, fish, and the child in the womb.
The text says: "let them serve the LORD of this house; who supplieth them with food against hunger, and hath rendered them secure from fear."
Notes mention restoration of captives, exclusion of non-Muslims from Mecca, and fulfillment of a promise through rain, conversions, and provisions.
No moving thing on earth lacks dependence on God for nourishment; God knows its haunts and final resting place, and all is in the clear Book.
Zacharias cares for Mary; whenever he enters her chamber he finds provisions, and Mary says, “This is from GOD, for GOD provideth for whom he pleaseth without measure.”
Clouds overshadow the people, and manna and quails descend for them to eat from the good things given as food.
The children of Israel are addressed as delivered from their enemy; the right side of Mount Sinai is appointed for discourse with Moses and the giving of law; manna and quails descend, and a warning against transgression is given, followed by mercy for repenta
Cattle provide pure milk; palms and vines provide wine and healthful nutriment, presented as signs for reflection.
Cattle are created for warmth, gain, food, and carrying burdens; horses, mules, and asses are given for riding and ornament.
God sends winds that drive pregnant clouds as forerunners of mercy and sends pure water from heaven.
Man is told to consider food: showers pour down water, earth is cleft, and grains, fruits, trees, gardens, and grass are produced for people and cattle.
Rain is sent by measure; gardens, palms, vineyards, fruits, the Mount Sinai tree, cattle milk, food, animal transport, and ships are provided.
God levels the earth for walking and provision; to him is resurrection; he may cause the earth to swallow people or send an overwhelming whirlwind.
Athene punishes Agraulos' cupidity by causing the demon of envy to possess her; Agraulos blocks the door and refuses Hermes entry.
God may cause the addressees to return to sea, send a storm blast, and drown them for thanklessness, with no helper against Him.
Viśvámitra says the area was once the fertile lands Malaja and Karúsha; Indra mourned there after slaying his friend Namuchi and was soiled with mud, clay, and stain.
“send them likewise an apostle from among them” to declare signs, teach the Koran and wisdom, and purify them.
The Tuatha de Danaan, called the people of the gods of Dana, come through mist and the high air to Ireland.
The note on l. 616 defines nimbus effulgens as bright light encircling gods' heads and customary in painting.
The uncovered face would be too bright; no eye is strong enough to gaze on the dazzling fount of light.
The hero, in despair, receives new armor from a divinity, reconciles with his general, returns to battle, wins victory, and slays the enemy chief.
"thy LORD hath not forsaken thee, neither doth he hate thee"
The sura invokes noon-day brightness and darkening night, says the Lord has not forsaken the addressee, promises future bounty, recalls that God gave him home, guidance, and enrichment, and commands him to protect the orphan, not reject the asker, and proclaim
A quoted passage describes a queen revealed by radiant neck, loosened hair, ambrosial scent, trailing gown, and graceful walk; she is recognized as the queen of love.
Telemachus, the stockman, and the swineherd prepare meat and wine; the Sicel woman washes, anoints, and clothes Laertes; Minerva makes him taller, stouter, and more imposing.
Galen quotation: Zeus takes away sense from the heart of Athamas.
Minerva seconds Nestor, clears the darkness Jove cast around the Greeks, and a sudden ray reveals the plain, shores, navy, sea, and combatants.
The sons of Dares confront Diomed; Phegeus misses with his spear and is killed by Diomed, Idus flees, and Vulcan preserves him in a smoky cloud; the chariot and steeds are taken to the Greek navy.
The king of ocean descends through the fight, interposes, casts darkness over Achilles' eyes, removes the spear, and carries the Dardan prince through the sky to the battle's edge.
Apollo shrouds Agenor in clouds, hides him from mortal sight, and lets the favored youth withdraw safely.
God speeds ships in the sea; in danger at sea people find God alone present, but after safe arrival on land they distance themselves from him; the passage warns of earth-cleaving and a sand-filled whirlwind with no protector.
Alpheus speaks from his waves, asks where Arethusa is hastening, and pursues her as she flees unclothed from the riverbank.
Neptune and Pallas appear in human form, tell Achilles not to fear, declare the river is not fated to kill him, and urge him to fight until Hector's blood is on his lance.
The argument summarizes: single combat between Menelaus and Paris is agreed to by Hector's intervention; Iris calls Helen; Priam and counsellors observe; oaths are taken; Paris is overcome and removed by Venus in a cloud; Agamemnon demands Helen's restoration.
Menelaus drags Paris by the helmet crest; Venus breaks the golden band, leaves only the helmet, shrouds Paris in cloud, and lays him on the bridal bed.
Shipmen call on the sons of great Zeus with vows of white lambs, going to the forepart of the prow.
Mars hovers with a sable shield; after the blue-eyed maid retires, Apollo produces neas from his fane alive, unharmed, and vigorous from his wound, while battle-deities and battle-cries intensify the field.
Jove looks with pity on the deathless horses, says they were given to mortal man only to share mortal woe, and promises Hector will not be carried by them.
Mars, the father of Ascalaphus, does not know of the fall; the immortals sit in Olympus on golden clouds, detained from war by Jove and Fate.
God prevents the winds from making havoc by subjecting them to laws and assigning quarters; Eurus is the east wind, and Aurora is associated with the east.
Apollo, proud after subduing Python, mocks Cupid’s use of the bow and contrasts his own arrows against beasts, enemies, and Python with Cupid’s torch-born flames.
God causes the angels to descend with the Spirit upon whom he pleases among his servants, bidding them to warn of divine oneness.
Frazer says the divine king or god-man is both blessing and danger, must be isolated for others’ safety, and compares divinity to fire that blesses under restraint but burns and destroys when touched rashly.
The Nereides accompany the chariot of the mighty ruler of the sea or follow in his train.
Heracles is hosted by Telamon, stands in his lion-skin and prays; Zeus sends an eagle from which Aias takes his name.
"this she-camel of GOD is a sign unto you; therefore dismiss her freely, that she may feed in GOD'S earth, and do her no harm, lest a swift punishment seize you."
Ascanius prays to Jupiter, promises yearly gifts and a white gilded-forehead steer, receives thunder from a clear sky on the left, and shoots Remulus through the head.
Zachariah is told of a son named John; when he asks how this can occur, the Lord says it is easy and gives the sign of three nights without speech, after which Zachariah signals to his people from the sanctuary.
“none hath sent down these evident signs except the LORD of heaven and earth” and Moses esteems Pharaoh “a lost man.”
The magicians use thick ropes and long pieces of wood, contrived to move and twist so distant spectators take them for true serpents; the note points to Kor. c. 20.
Minerva sheds sweet sleep on Ulysses' eyes, closes his eyelids, and makes him lose all memories of his sorrows.
Pan enjoys afternoon sleep in the cool shelter of a tree or cave and is displeased by disturbance; shepherds keep silence during those hours.
An island by Sicily and Aeolian Lipare has smoking cliffs and Aetnean caverns containing Cyclopean forges; this is called the house of Vulcan and Vulcania.
Thetis reaches Vulcan's divine brazen mansion and finds him amid smoke, flaming forges, sweat, fire, and roaring bellows.
The explanation gives an etymology of Cyclops, notes possible cannibalism or cruelty, associates them with Aetna and Vulcan, says they forged Jupiter's thunderbolts, armed Jupiter, Pluto, and Neptune, and were credited with walls, gates, and towers.
Wainamoinen says his own power is little compared with Ukko, his Creator, who could sing wisdom, the source of good and evil, the origin of matter, and transform natural things into honey, berries, barley, beer, salt, fields, gold, bread, eggs, livestock, and
Hui Tzŭ asks whether there are men without passions; Chuang Tzŭ says yes and explains that TAO gives expression and God gives form.
The Sunni opinion is described as true: humans have power, but limited power dependent on God's power and will; deliberation about good or evil makes one worthy of punishment or reward.
Heaven and earth stand firm at command; when God calls people "out of the earth at one summons," they will come forth.
The kingdom of heaven and earth belongs to God; he creates what he pleases and gives females or males as he pleases.
Gods and celestial beings, including Adityas, Maruts, suparnas, nagas, deva-rishis, gandharvas, and apsaras, come to view the bridal scene; Valadeva and Krishna attend with Yadu chieftains.
The passage opens with equal slaughter and no retreat; the gods in Jove's house pity mortal agony, Venus and Juno watch from opposing sides, and Tisiphone rages among the warriors.
Abu Hodeil is reported to distinguish God's word as partly not in subjecto and uncreated, as when God spoke Kn or Fiat at creation, and partly in subjecto, as precepts and prohibitions.
The Gulshen-i-Raz says, “It is permitted to a tree to say, ‘I am God,’” with the passage noting the burning bush that spoke to Moses.
In sadness the god mounts the skies, draws clouds with his nod, and adds showers, lightning with winds, thunder, and the inevitable thunderbolt.
Jove breaks Ulysses' ship with thunderbolts; his comrades drown, and he drifts on the keel for nine days.
Homer's machines are compared to Jupiter in terrors, shaking Olympus, scattering lightnings, and firing the heavens; Virgil's are compared to Jupiter in benevolence, counselling with the gods and ordering creation.
Ulysses girds up his old rags and exposes his powerful body; Minerva strengthens his limbs, the suitors are astonished, and Irus becomes frightened while servants bring him forward by force.
The Jews say God's hand is tied; the reply says their hands shall be tied, God's hands are stretched forth, enmity remains until resurrection, and God extinguishes every war-fire they kindle.
The argument says that after Hector’s return, Minerva fears for the Greeks; Apollo joins her near the Scaean gate; they agree to postpone the general engagement and incite Hector to challenge the Greeks to single combat.
The Bodisat performs uttermost penance with one seed, one grain, or complete fasting; angels infuse sap of life; he becomes skeletal and dark, loses the Thirty-two signs, suffers pain, faints, and falls.
God brings people forth from their mothers' wombs knowing nothing and gives them hearing, sight, and understandings so they may give thanks.
Ancient Egyptian religion is described as a confederacy of local cults influenced by political centralisation and philosophical reflection.
Another interpretation links A, L, and M to the lower throat, palate, and lips, making them signify God as beginning, middle, and end; a numerical reading gives their value as seventy-one years until the religion is fully established.
A prayer asks the Lord to pour mercy’s cleansing stream, transform sin’s fire into faith’s light, and commands images of ocean, streams, fire, and lake under divine will.
God changes wiles into weal, poisons into healing, doubtful things into confessed truth, hatred into love, ruin into hidden treasure, and thorns into roses.
Two pleaders enter upon David and describe a dispute over ninety-nine ewes and one ewe; David judges, perceives he has been tried, asks pardon, bows, repents, and is forgiven.
“every God remains absolutely and for ever in his own form.”
The founder of the Roman city receives Hersilia, changes her body and name, calls her Ora, and the passage says this goddess is still united to Quirmus.
"God is one GOD; the eternal GOD: be begetteth not, neither is he begotten: and there is not any one like unto him."
Sura CXII declares God alone and eternal, not begetting and not begotten, with none like Him.
The Koran is praised for conceptions of divine power, knowledge, providence, unity, and one God, while also said to contain visions, legends, moral earnestness, and oracular wisdom.
Uller is second only to Odin as winter-god and usurps Odin's place during winter, ruling Asgard and Midgard; some authorities say he took Frigga; Odin's return drives him away to the frozen North or Alps until Odin departs again.
For the Greater Panathenaea, Athenian maidens weave a gold-embroidered Peplus representing Athene’s victory over the Giants; it is suspended from a ship’s mast and moved in the procession by invisible machinery.
A voice from the Most High asks if Rabia can bear what the world cannot, recalling that when Moses desired the divine Face, a mountain shown it dissolved into fragments.
The Greek fighters stand around Tydides; Juno mingles with the mortal crowd and shouts in Stentor's powerful voice, rebuking the Argives.
The giant chief aims darts at Rama's pennon, but their force is stopped by the chariot made by heavenly hands.
After passing the rocks, the ship reaches the island of the sun-god, where Hyperion's cattle and sheep are heard; Odysseus recalls warnings from Teiresias and Circe to shun the island.
Cymodocea says Ascanius is confined within wall and trench amid war, Turnus plans to block allied forces, and Aeneas should call his crews to arms before dawn and take the shield forged by the Lord of Fire.
Venus perceives that a sad death is being prepared for Caesar and that the conspirators’ weapons are brandished.
Lift up your rod, and stretch out your hand over the sea and divide it... the waters were a wall to them on their right hand and on their left.
The cowherd tells Uttara that sixty thousand cattle are being taken to Hastina, urges him to save the kine, raise a golden lion-banner, harness milk-white coursers, and fight like Indra smiting asuras.
Thetis tells Achilles he cannot go naked to battle because the Trojans hold his radiant arms; she promises to meet him at dawn with Vulcanian arms, the labor of a god.
Mátali tells Ráma to use the dart whose fire was kindled by the Almighty Sire; Ráma obeys and takes up the arrow given by Agastya.
Ráma gives a war-cry, strings a mighty bow described as Lord Vishṇu’s own and given by Agastya, and uses golden-feathered arrows to cut down Khara’s ornate chariot flag.
Lemminkainen prays to Ukko to open heaven and send icy rain and heavy hailstones onto the flaming horse of Hisi.
Lemminkainen hunts Piru’s fire-breathing horse; Ukko, invoked by the hero, opens heaven’s windows and showers snow, ice, and iron hail to slow the horse.
The passage states that the divine symbols often mentioned in the tales are the inao, or whittled sticks, frequently described in travel books.
“Now heaven forsakes the fight: the immortals yield / To human force and human skill the field”; javelins fly and Troy's streams run purple to the sea.
Pallas calls into the sky to Alcides by his father's hospitality and asks that Turnus see him stripping his blood-stained armour.
Eurylochus's party reaches Circe's house, built of cut stones in the middle of the forest on a site visible from far away.
"There came to Colophon an old man and divine singer, a servant of the Muses and of far-shooting Apollo. In his dear hands he held a sweet-toned lyre."
Athene addresses the heroes, says Zeus gives power to slay Cycnus, and instructs Heracles to wound Ares beneath his shield but not take Ares' horses or armor.
Hector lifts an enormous stone, lightened by Jove, and drives it through the gate; beams, folds, bars, and hinges give way.
God bestows excellence on David; mountains and birds join his praise; iron is softened so he may make complete coats of mail and arrange their small plates rightly.
Iobates first sends Bellerophon to kill the Chimaera, described as a monster devastating the country, with lion, goat, and dragon body parts and flames issuing from its jaws.
Circe presents two courses and describes the Wandering Rocks, where birds and ships are destroyed; only the Argo escaped, because Juno piloted it for Jason.
The woman in whose house Joseph lives shuts the doors and calls him; Joseph refuses, and the text says God turns away evil after Joseph sees a demonstration of his Lord.
A god guides the ship into a safe harbour, and the crew rests there for two days and nights, exhausted.
Ajax moves from ship to ship; Hector rushes before the Trojans toward the ships, compared to an eagle descending on swans or cranes; Jove leads him and strengthens his band.
Minerva considers how Ulysses should wake; Nausicaa’s ball misses a maid and falls into deep water; the women shout and Ulysses wakes in his bed of leaves.
The speaker says the gods arranged and sent the misfortunes so that future generations would have something to sing about.
The narrator says Mohammed's passiveness was due to lack of power; after assistance from Medina he announced God's permission for defense and later claimed divine leave to attack, destroy idolatry, and establish true faith by the sword.
Jesus creates a bird-like figure from clay, breathes on it, and it becomes a bird by God’s permission; he heals one blind from birth and the leper and brings forth the dead from graves by God’s permission.
The speaker notes that founders of states and lawgivers are usually honored, but says the legislator of the Arabs has been treated differently by those rejecting his claim to a divine mission, especially Christians.
Commentators say added wording prevents readers from thinking Jesus did the miracles by his own power or was God.
“he will be a ruler in the city which is his own... though in the land of his birth perhaps not, unless he have a divine call.”
Spoils granted by God to the apostle, without horses or camels being pushed forward, are assigned to God, the apostle, kin, orphans, the poor, and the traveller, so they do not circulate only among the rich.
The Prophet tells a favoured man to keep his wife and fear God; after Zaid decides to divorce her, God says she is married to the Prophet to remove blame about marrying former wives of adopted sons after divorce.
Ravana and Lakshman exchange arrows; Ravana hurls a Brahma-bestowed weapon fierce like world-ending flames, Lakshman falls, then rises, breaks Ravana's bow, and wounds him.
A frightened man comes to Solomon’s court, says the Angel of Death looked at him, and asks Solomon to command the wind to carry him to Hindustan so he might save his life.
The commentary says Ovid represents the various Sibyls as the same person and explains her long existence by Apollo granting her life for many ages.
The passage speculates that the unfinished narrative might have celebrated Marathon and Salamis and more probably attributed victory to ancient Athenian order and to the favor of Apollo and Athene.
"GOD loveth those who fight for his religion in battle-array, as though they were a well-compacted building."
Achilles returns from apathy, reconciles with Agamemnon, rejoins the Greek army, and receives new armor forged by Hephaestus at Thetis' request.
“GOD had bestowed four peculiar things on the Arabs-that their turbans should be to them instead of diadems, their tents instead of walls and houses, their swords instead of entrenchments, and their poems instead of written laws.”
Endymion is a beautiful young shepherd to whom Zeus granted eternal youth and the ability to sleep whenever and as long as he wished.
The opening of Sura XLVIII proclaims victory, forgiveness, guidance, divine succour, and a spirit of secure repose sent into faithful hearts.
Before Kumbhakarṇa receives a boon, the gods object because he has eaten Apsarases, followers of Indra, rishis, and men; Brahmā summons Sarasvatī, who enters Kumbhakarṇa’s mouth so that he asks for many years of sleep.
Weapons and armor lie scattered in heaps; Jove is said to have impressed horror, and the battle continues.
Medea is daughter of Aeetes, king of Colchis; Juno favors Jason and persuades Venus to inspire Medea with love for him.
Hector breaks the Greek phalanx, avoids Ajax, and is aided by Jove, who sends fear into the Greeks; Ajax withdraws and is compared to a lion retreating under attack.
Ocean identifies Nala as Visvakarma's son, and Nala claims the inherited skill and willingness to lay the bridge if Rama commands the work.
Socus addresses Ulysses, pierces his shield and side, and Pallas prevents the spear from reaching a fatal depth.
The passage says the Koran declares the number of months in the year, according to God's ordinance, to be twelve, so allowing intercalation would contradict God's appointment.
If equity toward female orphans is feared, marriage to other women is permitted in limited numbers; if equity among many cannot be maintained, one wife is advised. Women are to receive dowry freely.
Hermes tells Priam that Hector’s body lies whole in the tent, untouched by animals, worms, or decay, and that divine care preserves it even though Achilles drags it around his friend’s tomb.
Jove prompts fiery Mezentius to enter battle against the Teucrians, while Tyrrhene ranks gather around him and cast darts at the foe.
The apostle is ordered to publish all that has been sent down from the Lord; God will defend him against wicked men and does not direct unbelieving people.
The Prophet is told that when women are divorced, they are to be put away at their appointed term, the term is to be computed exactly, and the women are not to be expelled or to leave before the term except for manifest uncleanness; these are called the statut
Early legends of Hellas are said to lack a path to later history; at the beginning of Greek history, in the vestibule of the temple, stands the legislator as interpreter and servant of the God.
Minerva makes a vision in the likeness of Iphthime, sends it to Ulysses’ house, and it enters Penelope’s room through the door thong-hole, hovering over her head.
Jove raises the North wind into a hurricane; clouds hide land and sky, the wind tears the sails, and the crew rows toward land, remaining there two days and nights in distress.
Rama tells Lakshman to take leave and bring two celestial bows, armor, unfailing quivers, and golden-hilted swords given by Varun to Janak and preserved in the preceptor’s hall.
At Juno's command, the red orb of daylight is quenched in ocean waves, easing the Achaean band from labor.
Penelope says she will go upstairs to the couch she has flooded with tears since Ulysses left; she goes with her maidens, laments her husband, and Minerva sends sweet sleep over her eyelids.
Socrates asks whether Eros is the son of Aphrodite and a god; he then states that if Love is a divinity, Love cannot be evil.
The poem addresses lads of Connaught and says a lad divided the Boar of Mac Datho.
Vibhishan lists the defensive arrangement: Prahasta at the east, Mahodar and Mahaparsva at the south, Indrajit at the west, and Ravana with giants at the north; the forces include armed giants, elephants, cars, and steeds.
The Second Dynasty entries include Cronus (Saturn), Rhea (Ops), Division of the World, and Theories as to the Origin of Man.
The shepherd catches the pig and starts to carry him to the butcher; the pig squeals loudly and struggles to get free.
At waking time the bride is told to seek fire in the ashes, put a spark on tinder, blow fire through the fuel, and, if there is no spark, wake her husband and ask him to strike fire from flintstone onto her tinder.
"Aino mothers, lulling their babies to sleep, as they rock them in the cradle hung over the kitchen fire"
Ibrahim asks a dervish whether he has wife and children and says that a dervish who marries is like one embarking on a vessel, while one with children is like one drowning.
The child recounts walking near the maiden’s chamber before sunrise and hearing or seeing her grinding, with the mill and sifter sounds compared to birds and sea-pearls.
The woman reappears as a black bird, claims that she guards Cuchulain's death, and says that the cow she brought from the fairy-mound of Cruachan to breed by the Black Bull of Cualnge will lead to the Tain bo Cualnge.
Priam sees the captured city ruined, arms his aged shoulders with unused armour, girds on an unavailing sword, and moves toward death among the enemy.
The note parts from Achilles while he is in repose under amiable affections and observes that within a few days he will be suddenly cut off.
Asius alone trusts his chariot and horses, drives left toward a partly open gate, is called unhappy and doomed not to return to Troy, and is said to be fated to fall behind the Greek wall by Idomeneus.
Cuchulain says Ferdia should not have come at the instigation of Ailill and Maev; previous challengers fell by Cuchulain's hand, and Ferdia will also fall.
In Bohemia, young people throw a puppet called Death into water; girls cut a young tree, fasten to it a white-clothed woman-like puppet, and sing: “We carry Death out of the village, / We bring Summer into the village.”
The Telegony is summarized as telling of Odysseus' adventures in Thesprotis after the killing of the Suitors, his return to Ithaca, his death at the hands of Telegonus his son by Circe, and a double marriage: Telemachus with Circe and Telegonus with Penelope.
The passage describes anthropomorphism detaching indwelling spirits from natural objects, leaving a 'spiritual vacuum' filled by a newly imagined spirit, so that one object has two personifications.
Fingin the prophet-leech gives Cethern a choice between long illness and a three-day drastic healing; Cethern chooses the red healing so he can vent his anger and strength on his enemies.
Morpheus adds a voice that Halcyone may believe to be Ceyx's, with tears and hand gestures like his; she cries out in sleep for him to stay.
Huan of Chêng studies at Ch'iu-shih, becomes a Confucianist, influences three families, causes his younger brother to become a Mihist, faces the father's preference for the Mihist, commits suicide, and later appears in the father's dream.
In a night vision before Telethusa's bed, the daughter of Inachus appears with moon horns, golden ears of corn, a diadem, Anubis, Bubastis, Apis, a silence-enjoining figure, sistra, Osiris, and a foreign serpent filled with soporific poison.
Chuang Tzŭ dreams he is a butterfly, fluttering and following butterfly fancies, unconscious of his individuality as a man; he suddenly awakens as himself.
“Hounds I dreamed from my hand I loosed… Their flesh methought was eagles food, And their bodies now I needs must eat.”
Turnus lifts and throws a huge ancient landmark stone, but his strength fails; the narration compares him to someone in sleep who tries to run or speak but cannot.
The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kin
Ceyx goes to consult the oracle of Claros and perishes by shipwreck; Morpheus appears to Halcyone in her husband's form; Halcyone and Ceyx become kingfishers.
Byblis does not admit criminal hopes while awake, but in soft sleep she often sees the one she loves, seems to embrace her brother, blushes in sleep, then wakes and recalls the dream.
After Shemsu-’d-Dīn is made a martyr, executioners throw his corpse down a well; Sultan Veled dreams where it is, recovers it at midnight, washes it, and privately buries it.
Prince Yüan of Sung dreams of a dishevelled man at a side door who says he came from the waters of Tsai-lu, serves the River God, and was caught by the fisherman Yü Ch'ieh.
Dreams of rice-beer, rivers, swimming, or anything connected with liquids are said to cause rainy weather.
In Omar, the wine is said to sink into the ground to refresh the dust of a foregone wine-worshipper; Hafiz is quoted as instructing drinkers to pour a draught on the ground because it benefits another.
Every draught scattered upon the earth "Quenches the fire of anguish in some burning eye."
The speaker leans to the lip of a poor earthen urn to learn the secret of life; it murmurs, “While you live, / Drink!--for, once dead, you never shall return.”
“The blood may be drunk by them as a medium of inspiration.”
Aino seeks the seaside, sinks with a many-colored stone into the deep blue sea, perishes, and the passage says sea waters, fish, willows, and sea-grass will be her blood, flesh, ribs, and tresses.
The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood.
The wounded hermit says he came to fill his jar, has wronged no one, wears hermit garb, and grieves for the aged parents who depend on him; he says the same dart kills all three.
Metra is explained as a dutiful daughter who supported her father after he ruined himself by luxury and extravagance.
Alvis sues for Thrud; Thor tests his knowledge, prolongs the examination until sunrise, and daylight petrifies Alvis.
As the eagle lies dying, he turns his eyes toward the arrow.
Dido invokes the Sun, Juno, Hecate, avenging sisters, and gods of dying Elissa; she prays for Aeneas' war, exile, separation from Iülus, early unburied death, and commands Tyrian hatred of his seed, calling for an unnamed avenger and perpetual battle between d
Mezentius refuses a rear or distant killing of Orodes and meets him face to face; Orodes dies after warning that Mezentius will soon share an equal fate, and Mezentius replies that the father of gods and king of men should take counsel concerning him.
Helgi greets Svava, says this is their last meeting in life, and describes his bleeding wounds and a sword near his heart.
Diarmuid says future misfortunes will come on the Fianna, few of their seed will remain, and Oisin will be left lamenting after them.
The mother’s illness worsens despite the doctor; father and daughter grieve, the daughter stays beside her, and the mother takes her daughter’s hand and begins to speak with difficulty.
When Hase-Hime is five, Murasaki becomes fatally ill and tells her daughter to grow up good, obey her father and any second wife, be submissive to superiors, and be kind to those under her.
The mother takes a square wooden box tied with silken cord and tassels from beside the pillow and removes the mirror her husband had once given her.
Hector says fates and angry gods will avenge him through Phoebus and Paris at the Scaean gate; then he dies and his spirit goes to the dark realm as a wandering ghost.
Báli says he grieves for Angad, asks Ráma to spare him, asks proper treatment for Angad and Sugríva, and asks that Tárá not be condemned for Báli’s offence.
Báli lies dying, looks at Sugríva, attributes events to Fate, yields the Vánar realm, and says he must go at Yáma’s call to Yáma’s gloomy hall.
Ceyx thinks only of Halcyone, regrets her alone, rejoices that she is absent, and cannot locate his native shore through the storm.
Canens waits and searches for Picus, wanders six nights and days without sleep or food, rests on the Tiber's cold banks, and laments like a swan singing its funeral dirge before death.
Osgar says no one knew in him any heart but one of twisted horn covered with iron, yet the howling dogs, keening old fighting men, and crying women are vexing him.
After the slaughter, Aswa-thaman goes to dying Duryodhan beside limpid waters; Duryodhan blesses him and dies happy, cheered by vengeance.
Achilles leads the Greeks, pursues Hector three times around Troy's walls, forces him into the open, kills him at the Scaean gate, and hears Hector foretell Achilles' coming death there.
Camilla tries to pull the weapon out, weakens from blood loss, and addresses Acca, her birthmate and closest true companion.
Agenor commands Cadmus to seek Europa; Cadmus kills a dragon in Boeotia, sows its teeth, men are produced, and they help build Thebes’s walls.
Footnotes identify classes of gods, a water-residing figure, the third incarnation of Vishnu bearing the earth on his tusk, Vamana as the Dwarf incarnation of Vishnu, the killer of Madhu, and a lotus from a navel from which Brahma was born.
The speaker urges making the most of what remains before descending into dust and lying under dust without wine, song, or singer.
Brahmā, in a boar disguise, causes earth to arise from the deep and, with his sons, frames the world.
At the acceptance of the Bambu Grove Monastery the broad earth shakes, interpreted as the Religion of Buddha taking root; the passage compares this with the Great Wihāra in Ceylon as another dwelling-place whose acceptance caused the earth to shake.
Hercules crosses toward Africa, fights Antaeus, who is said to be a son of Earth and to regain strength from the ground; Hercules lifts and crushes him, while the passage rationalizes this as cutting him off from local aid and defeating him by sea fight, along
The Great Being extends his right hand toward the earth and asks whether it witnesses his seven-hundredfold gift as Wessantara; the Earth answers that it is witness.
Skadi hangs a serpent over Loki so venom drops onto his face; Sigyn catches the drops in a cup except when emptying it, and Loki's writhing then causes earthquakes.
"The idea of earthquakes being caused by the wriggling of a gigantic fish under the earth is shared by the Ainos with the Japanese and with several other races."
Near the gates the Latins reverse the pursuit; the back-and-forth movement is compared to sea waves rushing shoreward and then swirling back. Twice the Tuscans drive the Rutulians townward, and twice they are repelled.
Echo sees his decline, grieves despite anger, repeats his cry of “Alas,” and returns the sound when he strikes his arms.
Another Cambodian account says a maiden at puberty enters the shade, follows rules such as not being seen by a strange man and not eating flesh or fish, but leaves retirement during eclipses to worship the monster said to catch heavenly bodies between its teet
Men of good family reduced to beggary remain in the city, armed and ready to sting; some are in debt or disenfranchised, and they hate, conspire, and desire revolution.
An unnamed person falls into an ecstatic condition, runs into a field where newly cut stubble cuts his feet, runs all night until morning, and dies a few days later.
At a religious commemoration before Sultan Ruknu-’d-Dīn, the Sultan becomes ill; a disciple keeps singing and shouting; Jelāl defends ecstatic enthusiasm, and the Sultan later bows and becomes a disciple after seeing signs.
A lump of dough worshipped by the tribe of Hanfa is described as respected and not eaten until famine compelled them.
The explanation says the fable appears Egyptian and imported into Greek poets; Pan was probably an Egyptian divinity connected with nature worship; Nonnus reported at least twelve Pans.
Dyers select and prepare white wool so that sea-purple dye becomes a fast colour not removed by washing or lyes; poorly prepared ground gives a washed-out appearance.
Courage is found in soldiers and compared to dyed color fixed in prepared ground, so that pleasure, pain, and fear cannot wash out right opinion about dangers.
Living among noble plastic art or listening to noble strains is described as the best influence for youth, forming taste and a feeling for truth and beauty.
Rúdagí is paid by the Amír's captains and courtiers to persuade him to leave Herāt; he sings with a harp using images of Oxus, Moon, sky, meadow, and cypress; the Amír departs immediately and forgets his boots.
On Midsummer Eve, a straw Kupalo figure is dressed and crowned, set near a decorated tree called Marena, carried while couples jump over a bonfire, and later stripped and thrown with the tree into a stream.
Pieces of the straw effigy of Death are placed in fields to make crops grow or in a manger to make cattle thrive.
Among aboriginal tribes of China, a yearly third-month festival destroys a buried jar filled with gunpowder, stones, and iron bits; the stones and iron represent the past year's ills and disasters.
The drug was given to Helen by Polydamna wife of Thon in Egypt, a land described as having many beneficial and poisonous herbs and people skilled in medicine.
Mongach of the Sea rises and says he, not the armies, must seek satisfaction for his brothers; he carries an iron flail with seven balls, fifty chains, fifty apples on each chain, and fifty deadly thorns on each apple, then rushes through the Fianna.
Bharat says he expected the king to enthrone his eldest son and perform sacrifice; he mourns Dasaratha, asks what sickness took him, wishes to bow to Rama's feet, and asks for the king's last advice.
Minerva tells Laertes to pray to her and Jove, then poise and hurl his spear.
Angels tell Mary that God has chosen and purified her above the women of the world and command her to be devout, worship, and bow down.
Kynyr Keinvarvawc tells his wife that if the born son is his, he will have cold heart and hands, be stubborn, carry unseen burdens, resist fire and water better than anyone, and be unequalled as servant or officer.
Five great truths are linked to intellectual senses; secrets are placed within man; earth, fire, air, and waters are mapped to body, soul, thoughts, sacred lore, life stages, and the passage beyond the grave; death is messenger and grave separates elements.
The note describes Scamander's collision with Achilles and then with Vulcan, summoned by Juno; the stream's flood threatens Achilles and Vulcan's fire is linked to his rescue.
Fornjotnr is linked to Ymir by some authorities and has three sons, Hler, Kari, and Loki, identified as sea, air, and fire; their descendants include sea, storm, fire, and death giants.
The cup-bearers say they will impose strong thirst on the Fomor, make twelve lochs and twelve rivers yield no water to them, and provide drink for the men of Ireland even for seven years of battle.
Lir advises: "let a wall of fire be made about us on the one side, and a wall of water on the other side."
“The guardian goddess thus subdued, / The Vánar chief his way pursued” and reached a broad imperial street with flowers, high houses, tabors, laughter, and shouts.
As god of eloquence, Hermes is represented with gold chains from his lips; as patron of merchants, he bears a purse.
Rama identifies the Vanar as Sugriva's envoy and praises his sweet, learned, grammatically correct, guileless, measured, and persuasive speech.
Krishna asks whether Yudhishthir should seek his right by war or send a virtuous envoy to Duryodhan to request restoration of the kingdom on the Jumna’s shore.
The Fable V summary says Minos goes to Ægina, where Æacus reigns, to seek an alliance; the narrative says Minos makes for Œnopia, the kingdom of Æacus.
La Fontaine acknowledged indebtedness to French Kalilah and Dimnah; scholars traced related stories to European writers, and the passage names the three caskets, the pound of flesh, and the jewel in the venomous toad’s head as derived from Buddhist tales.
The Sultan asks the people involved to tell their stories; a talkative barber's tale of one of his brothers follows.
The Fetiales, Roman priestly guardians of public faith, refused Mercury's identity with Hermes and ordered Mercury to be represented with a sacred branch, emblem of peace, instead of the Caduceus.
For the perfect man summoned to power there is nothing like Inaction; one who respects or loves the State as his own body is fit to support or govern it. A note links the saying with Lao Tzŭ and the Tao-Tê-Ching, chapter xiii.
Listeners to Homer or tragedians are described as taking pleasure in sympathy when a pitiful hero laments, weeps, and strikes his breast.
The addressed figure passes among star-scattered guests on the grass and is asked to turn down an empty glass at the spot where the speaker 'made one.'
Aeneas sees the mutilated Deiphobus, recognizes him, and says he raised an empty tomb on the Rhoetean shore, called three times on his ghost, and marked the place with name and armour.
In Ayodhyá, no one rejoices at Sumantra’s car; people weep when they see Ráma is absent, women on palace roofs shriek, friend and foe share grief, and Ayodhyá is likened to a queen mourning her son.
The fable summary says Jason arrives in Colchis with the Argonauts, demands the Golden Fleece, is preserved by Medea's enchantments, obtains the prize, carries off Medea, and returns to Thessaly.
“two birds flying over the lake, linked together by a chain of red gold”; they sang, and “a sleep fell upon all the men.”
After hearing a charge against his wife, Goibniu sings spells over the spear-shaft Nes so that anyone struck by that spear afterwards burns like fire.
Grania has her serving-maid bring the great golden cup, fills it with enchanted wine, and sends it first to Finn; all who drink fall into deep sleep except Oisin, Osgar, Caoilte, Diarmuid, and Diorraing the Druid.
The Sultan of Persia sees the horse and riders; the Indian is safe from pursuit; Prince Firouz Schah sees the object of his devotion being carried away and vanishing.
Sítá returns after gathering spring flowers, mango spray, and Aśoka bloom, then sees the wondrous dappled deer, its silver hair and radiant features, and gazes with rapture.
During the stag hunt, Finn and Daire are separated from the Fianna; Daire's music seems distant and directionally shifting, and a Druid mist leaves them unable to know their way.
At Inis Caol they see no trace of the horse or body; they enter an open house with seats for every man and sit down to rest.
Frodi receives the magic millstones Grotti from Hengi-kiaptr; since ordinary servants and warriors cannot turn them, he buys the giantesses Menia and Fenia as slaves.
Hamelin is infested with rats; a parti-coloured piper plays, the rats follow in procession, and they drown in the river Weser.
Wainamoinen tunes and plays the harp he fashioned, adds song to playing, and produces gladness, harmony, and marvelous music that all Northland stops to hear.
Fionnuala says they cannot live with people, but have their memory, Irish language, and power to sing sweet music.
Lir gives swords and spears; Angus Og gives a rath and town; Aine gives an inexhaustible cook; Bodb gives Fertuinne, a musician whose music makes sufferers and wounded men sleep and can be heard throughout the country.
The Grey Man asks Daire to play; Daire says he cannot because spells have weakened him and because Finn is bound; the Grey Man agrees to take spells off Daire and Finn while Daire plays.
The golden bowl attracts the figure; when he takes hold of it, his hands stick to the bowl, his feet to the slab, and he cannot speak.
Inside the castle is a gold and gem-like hall with golden seats and silver tables; two auburn-haired youths play chess, and a hoary-headed man in an ivory chair carves chessmen.
When the Tuatha see the ships, they cast an enchanted cloud over the whole island, confusing the Sons of Miled so that they see a large pig-like thing.
The children endure cold, snow, wind, and winter hardship; on Carraig na Ron their feet, wings, and feathers freeze to the rock, and they leave skin, feathers, and wing-tips behind when freeing themselves.
Ailill lies awake during the night, but when the appointed time comes, a heavy sleep falls on him and he sleeps until his rising hour.
The tall man makes a feast for the Fianna; Finn asks the young girl in marriage, and her father says he will give her to him that night.
Laeg's exhortation says heroes should not lie in sickly sleep, describes witches or dwellers of Trogach's fiery Plain as beating down Cuchulain's strength and making him captive, and urges him to rise.
The three women sit at a cave opening in the hills, place three strong enchanted hanks of yarn on crooked holly-sticks, and reel them off outside the cave.
Aine made a great yew-tree by enchantment beside the river Maigh in Luimnech and put a little man in it playing sweet harp music.
Chaplets bloom on branches at the saint’s command; breezes make music with Vilva trees; Myrobolans beat rhythmically; fig-trees, Tamāla, palm, pine, and other plants appear like dancers or women.
Osgar tells Finn he has got his desire in death and cannot be healed because of the King of Ireland's spear of seven spells; Finn laments and says farewell to battles, renown, and tribute-taking.
Rāma speaks a spell over a dire dart, but it rebounds from Rāvaṇ’s steelproof coat.
Oak chips and splinters scatter on the ocean, rock on the waters like a boat, and are carried north by winds and currents.
Ráma addresses Lakshmaṇ, predicts the fiends will flee before his weapon, and strikes Márícha with a mystic-spell arrow that hurls him a hundred leagues into the ocean.
"We would not give up our own country--Ireland--if we were to get the whole world as an estate, and the Country of the Young along with it."
The Pied Piper is compared with Orpheus and Amphion as a music-charmer; Odin as leader of the dead is compared with Mercury Psychopompus, both interpreted as wind carrying disembodied souls.
Words well chosen and artfully placed are described as powerful 'to ravish or amaze' like music, and cadence can move the hearer.
Hesiod names the Sirens' island Anthemoessa, gives the Sirens' names as Thelxiope or Thelxinoe, Molpe, and Aglaophonus, and is said to have said they charmed even the winds.
The stranger plays a harp with music that would put women in pain and wounded men to sweet sleep; O'Donnell says he has not heard better since hearing of the music of the Sidhe in hills and under the earth.
Socrates says a serious teacher of rhetoric will describe the soul, explain how it acts and is acted upon, classify men and speeches, and explain why one soul is persuaded by one argument and another is not; he criticizes current writers for concealing the nat
The explanation says Circe may be the model for Labè in the Arabian Nights; both use magical power on strangers, Ulysses resists Circe, Beder thwarts Labè, and the parallel then ends.
Cuchulain drives in a wide circuit around the hosts; the iron wheels sink into and cut the ground, throwing up earth, rocks, and other material.
Finn reaches Doire-da-Bhoth, sends the sons of Neamhuin to search the wood, receives their report of Diarmuid and a woman, and demands satisfaction.
After further searching, the Vánars struggle through a dark grove where an Asur, high as a towering hill and defiant of the gods, appears and rushes at them.
The Happy Hunter finds the gate closed, notices a well full of fresh spring water in the shade of trees, climbs into the tree overhanging the well, and waits.
Cuchulain finds a divine power in a grotesque and weird form; Magic Men appear in shapes of beasts and keep the swine.
Cuchulain says he encountered an uncertain man in the mist, and that the man did not come away alive after the cast.
“Cat-Heads and Dog-Heads”; “The Shadowy One”; “Finn and the Phantoms”
At Eleusis, Demeter sits by the wayside near the Maiden Well in a shady place with an olive shrub, appearing like an ancient woman or nurse/housekeeper.
Wurrunnah meets Mooroonumildah, an old man without eyes whose tribe sees through their noses; the old man gives Wurrunnah honey and invites him to camp.
"The end of the Cycle marks also the end of the Heroic Age."
XXVIII. The Twilight of the Gods
When doom is ready, a monster comes forth from the earth and cries that humans have not firmly believed the signs.
Cumhal, Head of the Fianna, has been killed by the sons of Morna before Finn's birth; Muirne cannot keep Finn, and Bodhmall and Liath Luachra take him to care for him.
The note identifies Acastus as son of Pelias; his wife Hippolyta accuses Peleus after he refuses her advances; Acastus disarms Peleus on Mount Pelion and leaves him to wild beasts; Mercury or Chiron assists him with a sword made by Vulcan.
Bhima forces through Duryodhan's legions; a hundred foes gather and he fights for his life.
Achilles addresses Agamemnon, regrets the past quarrel, says his anger ends, and urges war against Troy.
An undying spring-head and its branch are described as continually giving water, so lamentation is questioned.
The passage states that the ‘black book of black locks’ may be closed, while the album remains, though many extracts go day by day.
The speaker approves famous men’s deeds and sayings of endurance, including a line where a man reproaches his heart and tells it to endure.
Achilles has been burned; he is now ashes that would not fill a little urn, but his glory lives and can fill the whole world.
The speaker says the mortal form may rot in mould, but love in his soul will not grow cold; he adds his heart and faith were unharmed until charmed by the beloved’s shoulders and breast.
After losing, Homer travels reciting poems; Xanthus and Gorgus invite him to compose an epitaph for Midas' tomb with a bronze maiden; they give him a silver bowl, which he dedicates to Apollo at Delphi with a request for renown.
After the deaths of Dædalion and Chione, Ceyx consults Apollo’s oracle at Claros and is shipwrecked on his return; Halcyone dies of grief or throws herself into the sea, and the pair are said to become birds identified with kingfishers and conjugal affection.
“As long as in this firm-set land / The streams shall flow, the mountains stand,” the Rámáyan will endure.
The epitaph says a bronze maiden lies on Midas' tomb and, as long as water flows and tall trees grow, will tell passers-by that Midas sleeps below.
Pandarus closes the gate during retreat, leaving some Trojans outside and shutting others in; Turnus has entered and is compared to a tiger among flocks.
Ráma wounds Khara with arrows, kills the four horses, breaks the yoke, beheads the driver, shatters the poles and axle, cuts off the hand holding the bow, pierces Khara, and leaves him to spring down with a mace on foot.
The Dagda asks the Fomor for delay; they grant it and prepare a huge broth of milk, meal, fat, and animals, poured into a hole. Indech threatens him if he leaves any food.
Inside the house are shrieks, women's wailing, and frightened mothers clinging to doors. The gate falls under the ram, and Greeks pour in, likened to a foaming river bursting its banks.
Priam checks the spreading grief and commands the Trojans to perform the rites, fell forests for a funeral pyre, and trust that Achilles grants twelve days of honors to the dead.
Dawn brings daylight; Turnus wakes his men to arms; the heads of Euryalus and Nisus are raised on spear-points with loud shouts.
Cethern comes to Cuchulain to be healed; Cuchulain pities him, has a rush bed made, and orders Laeg to summon the leeches, threatening death and destruction if they do not minister to Cethern.
Ailill says the host will not last this way; Medb sends Fiachu to parley and offers Cuchulain compensation, hospitality at Cruachan, wine and mead, land, a chariot, equipment, bondmaids, and service with Medb and Ailill.
Vibhishaṇ reports Rāvaṇ's boon, Kumbhakarṇa's might, Prahasta's strength, Indrajit's invulnerability in arms, and ten million shape-changing flesh-eating giants in Laṅkā.
While Mohammedism was in its infancy, opponents taken in battle were doomed to death without mercy, but this was later judged too severe when the religion was established.
Duryodhan seeks to humiliate the Pandavs, quarrels with gandharvas, is taken captive, and is released by the Pandav brothers; the generosity deepens his hatred.
The Wolves ask the Dogs why they should remain enemies and say they are alike except for training.
Rávaṇ tells his faithful lords that the time has come, orders hosts gathered with drums, warns them not to reveal the cause, and troops array for battle.
Diarmuid meets Finn alone on Beinn Gulbain. Finn says a hound followed a wild boar, the boar has often escaped the Fianna and killed thirty that morning, and identifies it as the earless Green Boar by which Diarmuid will die. Finn says Angus had put bonds on D
The chiefs reach the place where Dolon's spoils had been laid; Ulysses stops, Diomedes carries the bloody trophy, and they ride toward the fleet.
The Woman of the Black Mountain arrives swiftly, identifies herself as Finn's messenger, hears the description of the attacker, names him as Diarmuid, and tells the strangers to set the hounds on his track.
The Fomor send Ruadan, son of Bres and Brigit daughter of the Dagda, to spy on the Tuatha camp because their restoration is harming the Fomor.
Śārdūla, Rāvaṇ’s spy, surveys the legions on the strand and reports that Rāma and Lakshmaṇ lead vast forces halted on the ocean sands; he advises trying policy before risking defeat.
Rama's arrow is described as “Like some huge snake ablaze with light,” and the standard is split and falls.
At dawn a starving, ragged Greek comes from the forest, fears the Trojan arms, begs to be taken away to any land, admits fighting against Ilium, and says he would rather perish by human hands than remain.
Priam enters unseen, falls before Achilles, embraces his knees, weeps over and kisses the hands that killed his son; Achilles and his attendants are amazed and silent.
The Fomor chiefs, poets with foreknowledge, druid, Balor, his sons, and Ceithlenn enter council; Bres and Elathan arrive for help, and Bres vows to lead seven battalions to Ireland, fight Lugh/Ildnach, cut off his head, and bring it to Berbhe.
The camp community has left for a borah, leaving an old dog; the war-painted Gooeeays arrive to attack, question the dog, and threaten to kill him until he says the people have gone to the borah.
Laeg visits Lugaid as Cuchulain's messenger; Lugaid says Ferbaeth has fallen dead and that his brother Larine is being persuaded to fight Cuchulain so Larine may die and Lugaid be drawn into vengeance.
Examples of lesser features include “Bryn y Saeth, Hill of the Dart; Llyn Llyngclys, Lake of the Engulphed Court; Ceven y Bedd, the Ridge of the Grave; Rhyd y Saeson, the Saxons Ford.”
Zobeida tells Amina they must fulfil their nightly task; Amina clears dishes, glasses, and instruments, Sadie sweeps and arranges the hall, guests are seated on opposite sides, and the porter is asked to help.
The speaker urges making the most of what remains before descending into dust and lying under dust without wine, song, or singer.
Ráma says Rávaṇ died nobly as a brave warrior and tells Vibhishaṇ to restrain grief and perform the remaining rites.
The index lists tree-superstition, souls of trees, a vegetation spirit in human shape, and a summer tree.
The polypus is described as a fish that entangles prey, mostly shellfish, with many feet or feelers; Ovid and Pliny use terms for lashes, arms, hair, or tendrils.
Hera is represented seated on a throne, holding a pomegranate and a sceptre with a cuckoo, and appears as a calm, dignified matron in tunic and mantle.
Zeus visits mankind as a mortal or in disguises, whereas Jupiter remains the supreme god of heaven and never appears on earth.
Creon condemns Antigone to be entombed alive in a subterranean vault; Haemon enters, finds Antigone hanged by her veil, invokes curses on his father, and kills himself with his sword beside her.
Owain pursues the black knight to a resplendent castle; the knight enters, the portcullis falls on Owain, cuts his horse in two, and traps him between the gates.
The merchant remembers Ali's vase when his wife mentions olives; he assumes Ali must be dead, but his wife warns that opening the sealed vase would be shameful and a betrayal of trust because Ali may return.
The merchant denies touching the vase, says Ali Cogia only mentioned olives, and rejects the claim that a thousand gold pieces were in it; Ali Cogia urges him to admit the truth and avoid law.
“The palace gates were guarded well / By many a Rákshas sentinel” and within were dames and female retinue with tinkling armlets.
The wicked neighbor hears of the old man's fortune, is filled with envy and jealousy, recalls earlier failures, and decides to imitate the ash-sprinkling act.
Youkahainen, envious of Wainamoinen, makes a cruel crossbow decorated with metals and images, cuts arrows with oak shafts and metal tips, feathers them with swallow and sparrow plumage, and steeps them in serpent blood and adder venom.
“from the mischief of the envious, when he envieth.”
Athene punishes Agraulos' cupidity by causing the demon of envy to possess her; Agraulos blocks the door and refuses Hermes entry.
The Monkey receives great applause, which makes the Camel envious and desirous of winning the assembly’s favor by the same means.
“A Crow was filled with envy on seeing the beautiful white plumage of a Swan,” and thought it came from the water where the swan bathed and swam.
The passage says Wolf’s objections remain not wholly answered but do not clarify the subject, and reports Lachmann’s division of the first twenty-two books into sixteen songs and denial of pre-Peisistratic amalgamation; Grote is cited on what this explains.
The Catalogue is discussed as possibly separately authored, but the note argues its names and details show connection with the Iliad; it also says Homer’s example made such catalogues common in war epics.
Porthan accumulated national songs and founded the Society of the Fennophils; his pupils and other scholars searched for epic fragments, recognizing that the runes gathered around chief heroes, especially Wainamoinen.
Gregory says she restored to Angus Og the name “The Disturber,” which she believes had strayed to the Saint of the same name.
Arabs and Arabia are linked to Araba; Yarab son of Kahtan is named as father of the ancient Arabs; Ismael son of Abraham by Hagar is said to have dwelt there; Saracens are discussed as an eastern appellation.
Creusa and Ion are reconciled; Creusa reveals his divine origin, and the priestess predicts Ion as father of the Ionians and Dorus as progenitor of the Dorians.
The passage begins a statement that children of concubines or slaves are esteemed equally legitimate among Mohammedans; the provided passage cuts off before the sentence finishes.
The passage says the deaths under discussion were not the same, but that the injury to life and nature was the same in each case.
The passage states that Muhammad's men disputed booty at Bedr on the same occasion as David's soldiers disputed Amalekite spoils: fighters wanted to exclude those who stayed with the baggage, but both cases received the same future rule, equal sharing.
Meleager sees Atalanta, sighs for her, catches a latent flame, says her future husband will be happy, and then turns to the contest.
Alcibiades ends his praise and blame by warning Agathon that Socrates has treated him, Charmides, Euthydemus, and others by beginning as their lover and ending with them pursuing him.
The passage says the problem is complex and reports Borlase's argument that cromlechs, and presumably the Diarmuid and Grania legend, connect with old erotic religious rites.
Breezes, trees, bees, hills, Cassias, spring, Koïls, and wild-cock song are described; the speaker tells Sumitrá’s son that spring awakens sorrow as he mourns his dame.
If his own magic power is insufficient, the speaker says he will call a better hero, higher power, the will of woman, and old-time heroes to rescue him from danger and tortures.
A white tent with red canopy and jet-black serpent appears; a young page reports that Arthur's pages and attendants are harassing Owain's Ravens; Arthur tells Owain to play his game.
Polyphemus is seen on the mountain top shepherding flocks, vast and blinded; a lopped pine steadies him, and he washes blood from his eye-socket in the sea.
An Ox asks why the Stag has come in and warns of capture by herdsmen; the Stag asks to stay until night, when he expects to escape under darkness.
Yudhishthir is recognized as heir-apparent; Duryodhan and his brothers plot to kill the sons of Pandu. The Pandavas and their mother are sent to Varanavata, placed in an inflammable house, escape the set fire through a subterranean passage, and live disguised
The jackdaw dislikes living with people; when it seems tame and is watched less closely, it slips away and flies back to its old haunts.
After the couple becomes hated for disorderly conduct, the Irish build an iron chamber, heat it with coals and bellows, and trap the man, woman, and children inside; the man breaks through the white-hot plates and escapes with his wife. Bendigeid later says he
A stag chased by hounds takes refuge in a cave, hoping to be safe from his pursuers.
The south wind carries Ulysses back to Charybdis; at sunrise he reaches Scylla’s rock and the whirlpool, where he clings like a bat to a fig tree until his raft emerges, then drops to it and rows by hand.
The narrator tells the others to use driftwood to make several rafts and wait for rescue if their plot succeeds, or take to the rafts quickly if it fails.
With all his heart he repeated the prayer to Buddha: “Namu Amida Butsu, Namu Amida Butsu.”
On that day the trumpet is sounded; those in heaven and on earth are terrified except whom God exempts, and all come before him humbly.
The doctrine is called a great secret that may be spoken of only to initiates; verses attributed to Mullah Shah say only One exists, the universe is He, and such doctrines must be kept secret.
The Jātakas inculcate ‘the powerful influence of inherited character’ and ‘the essential likeness between man and other animals,’ explaining sympathy, kindness, and courtesy toward animals.
The passage states a general rule that a male has twice the female share, with exceptions where certain parents, brothers, and sisters receive equal shares; it presents the rules as preferring children and nearest relations.
Peredur grants mercy if the knight marries and honors the woman, goes to Arthur's court, reports Peredur's victory, and says Peredur will not return until he avenges the insult to the dwarf and dwarfess; the knight equips the lady and takes her to court.
“On her altar burned the never-ceasing fire,” tended by the Vestal Virgins.
Orthodox Sonnites believe the Koran is uncreated and eternal in God's essence; the Mutazalites and followers of Isa Ebn Sobeih Abu Musa al Mozdar held contrary views and accused the uncreated-Koran party of infidelity.
The passage reduces philosophical systems to Materialists, Naturalists, and Theists; Materialists reject a Creator and hold that the world is eternal and authorless, with animal and semen arising from one another endlessly.
You shall be holy; for I, Yahweh your God, am holy... you shall love your neighbor as yourself.
Believers are commanded to stand fast to justice and bear witness before God, even against themselves, parents, or kindred, whether the party is rich or poor.
"Wherefore oppress not the orphan: neither repulse the beggar: but declare the goodness of thy LORD."
Led by laws and punishments, people avoid punishment but have no sense of shame.
Remulus boasts that his people harden newborn children in bitter icy water, train boys in hunting, endure toil and poverty, work the soil, wage war, wear iron, and live by plunder.
Kośala is discussed as a name applied to several regions; its earliest celebrated application is Ráma’s kingdom on the Sarayú with Ayodhyá as capital, and Kuśa is said to have transferred his kingdom to Kúśasthali or Kuśavatí on the Vindhyan precipices.
Epaphus challenges Phaëton's claim that Phœbus is his father; Phaëton asks to guide the Sun's chariot for a day; the earth burns, Æthiopians are darkened by heat, Jupiter strikes him, and his sisters and Cyenus are transformed while lamenting.
The king strikes Oisin once but is ultimately worsted, becomes afraid, flees to Gleann na-n Gealt, and the passage states that people who have lost their wits have gone to that valley ever since.
The otter loses salt in the river; the monkey's children die after dancing in a tree; the monkey and otter blame the fox's wiles; the fox feigns deadly boils with bean paste; the monkey goes across the sea to Japan, explaining the absence of monkeys in Aino-la
After the mole's instruction, the foxes stop assuming human shape, eat mulberries and grapes dropped by crows, and become friendly with the crows.
The dragon-god returns with two sets of treasures; the boy asks for the wife, thunder sounds, the house disappears, the dragon-husband leaves in rage, the boy and goddess live together, and the narrator explains the bear's half-human likeness.
Dinewan brings her hidden young ones from the salt bush, displays them to Goomblegubbon, and declares that Goomblegubbon will forever lay only two eggs and have only two young ones because of earlier trickery.
Oolah throws a bubberah with extra twist and force; it hits the Galah on the head, removing feathers and skin. The Galah shrieks, follows Oolah, rolls him on a bindeah bush, rubs him with her bleeding head, and says he will always carry bindeahs and her blood-
"a surprisingly large number of them are attempts to explain some natural phenomenon, or to exemplify some simple precept"
The rat gives the owl a cap; the events are said to account for the owl's erect feather cap and the enmity between owl and rat.
Some say Manannan was killed by Uillenn Faebarderg in battle at Magh Cuilenn, buried standing, and a great lake burst up under his feet; the lake is named Loch Orbson, and Badb is glad while many women are sorry.
The Morrigan alights as a royston crow on a bramble at Grelach Dolair; Cuchulain calls the bird's appearance ominous, and the passage explains the name Crow's Bramble.
The men of Erin call it a red shame that Menn’s twelve men are destroyed and he is wounded and crimsoned; this gives the tale its name, the Reddening Shame of Menn.
Caoilte and Oisin bring a great stone and place it over the king's sons; it is called Lia an Imracail, the Stone of the Mistake, and the place where Goll parted from Finn in anger is named Druimscarha, the Parting Hill of Heroes.
Canens wastes away from grief, vanishes into light air, and the spot is called Canens after the nymph.
Dartaid falls at the beginning of the fight; a note says the Yellow Book version also states Dartaid fell with the sons of Connaught.
Kuśanábha summons ministers to debate the daughters’ marriage; because the Wind-God bent the damsels’ forms, the royal town becomes known as Kanyákubja.
Gwydion's company travels with the pigs through several districts, and the passage explains the names Mochdrev and Mochnant as deriving from this journey.
The bulls continue fighting until night; at night only their bellowing and roaring are heard as they course over much of Erin, and places named Bulls’ Ditch, Gap, Fen, Loch, Rath, or Back are said to be named from them.
Hrungnir awaits the duel with flint heart, skull, shield, and club; Thialfi misleads him about Thor's approach; Thor throws his hammer; the stone club shatters into flints, one fragment wounds Thor, and Hrungnir falls dead with a leg over Thor.
The Naiads, daughters of Acheloüs, take the horn and fill it with autumn fruits, after which it is named the Horn of Plenty.
Echo, a mountain nymph, loves Narcissus, son of the river-god Cephissus; rejected, she pines away until only her voice remains, repeating sounds in hills and dales.
Echo, formerly a bodily Nymph, can only repeat others’ final words because Juno punished her for delaying the goddess while Jupiter’s mountain Nymphs escaped.
The millstones sink into the sea, forming a deep round hole and whirlpool known as the Maelstrom; the salt dissolves and makes all sea water salty.
Cuchulain addresses Ferdia as his friend, says Ferdia should have asked Laeg, Fergus, or Conall for counsel, and praises Ferdia as unmatched in Connaught and in feats of battle and play.
They are called Eumenides, meaning well-meaning or soothed goddesses, because people feared their proper title and hoped to propitiate them.
Wotyak young girls at New Year beat house and yard corners with split sticks, say they are driving Satan out, then throw the sticks into the river so Satan floats downstream with them.
A wolf roams on a plain at low sun and is impressed by the size of his shadow.
Denial of God after belief is threatened with severe chastisement, except for someone compelled against the will whose heart remains steadfast; voluntary infidelity receives God's indignation and punishment.
Ailill has the exceptional bull Finnbennach, a calf of one of Medb's cows; the bull left Medb's possession, and Medb lacks a bull of his size.
The passage says Mohammed could take the whole booty in the expedition against al Nadr because no horses or camels were used and the army went on foot, and that this became law.
Medb says royal suitors came from Leinster, Temair, Ulster, and Eocho Bec, and that she refused them or did not go.
Mohammed is described as claiming special privileges from God: unlimited wives and concubines, and freedom to alter the turns of his wives.
Glewlwyd enters the hall, addresses Arthur, recounts wide travels and battles, and says he has never seen a man of equal dignity to the one at the portal.
Ferdiad wounds Cuchulain three times. Cuchulain calls to Laeg to ready the Gae Bulga. Ferdiad's charioteer blocks Laeg, but Laeg throws him down, binds him, fills the pool, stays the stream, sets the Gae Bulga, warns Cuchulain, and sends it along the stream.
Ogarmach, daughter of the King of Greece, is described as the best woman-warrior that ever came into the world.
"excess—the excess first of wealth and then of freedom, is the element of decay"
After the games, the Greeks feast and sleep, but Achilles cannot sleep; he remembers Patroclus, their shared toils, journeys, and battles, and weeps restlessly.
Chi T'o hears of Hsü Yu's flight, takes his disciples, and jumps into the river K'uan; feudal princes mourn for three years, and Shên T'u Ti has the river filled up.
Mane reports that Medb will not grant the demand. Diarmait proposes a fair exchange of arms; Mane accepts; each casts his spear at the other and both die, giving the place its name.
The bride is told she has bartered friendships and exchanged father, mother, brother, sister, covers, waters, shores, glens, and berry-mountains for the husband's mother and kindred, rocky sorrow, Wainola's waters, Kalew's muddy banks, barren meadows, stubble-
The people ask Moses for produce such as herbs, cucumbers, garlic, lentils, and onions; Moses rebukes the exchange of better for worse, and they incur vileness, misery, and indignation from God for unbelief and transgression.
The men continue works of charity and build a large rest-house where four roads meet, but because they no longer delight in womankind, they allow no woman to share in the good work.
The Vine strikes a fibre clinging to the speaker's being; the dervish may flout; the speaker's base metal may be filed into a key that unlocks the door outside which the dervish howls.
“whoever shall regard the sacred ordinances of GOD... depart from the abomination of idols, and avoid speaking that which is false”
"my prayers, and my worship, and my life, and my death are dedicated unto GOD, the LORD of all creatures: he hath no companion."
The Koreish are questioned for taking idols as intercessors; idols have no dominion or understanding, and intercession belongs altogether to God, whose kingdom is heaven and earth.
If God’s punishment or the hour of resurrection comes, the people will call on God, who may deliver them, and they will forget what they associated with him.
The passage says not to invoke any other god with the true God; there is no god but he; everything shall perish except himself; judgment belongs to him; and people will be assembled before him at the last day.
The King of Loango’s plate leftovers may not be touched and are buried in a hole; no one may drink from the king’s vessel.
The speaker addresses the men of Mecca, rejects worship of their idols besides God, and says he worships God, who will cause them to die.
The audience is commanded to worship God alone and be good to parents, kin, orphans, the poor, neighbors, travelers, wayfarers, and slaves held by the right hand.
The note and quoted criticism discuss the hanging of the maids, the use of a ship's cable or rope around a dozen women's necks, a pillar or post, and the alternative of Telemachus using his sword.
Abraham and those with him are called an excellent pattern when they renounce their people and the idols worshipped besides God; Abraham's statement about asking pardon for his father is excepted, and the prayer states trust in God and future assembly before h
Abraham is called a model of true religion, obedient to God, orthodox, not an idolater, grateful, chosen, guided rightly, righteous in the next life; Mohammed is told by revelation to follow Abraham's religion.
The speaker asks Homer not to depict Achilles, son of a goddess, shifting postures in grief, rushing along the barren sea shore, pouring sooty ashes on his head, and weeping and wailing.
God says to Abraham, “Resign thyself unto me,” and Abraham answers, “I have resigned myself unto the LORD of all creatures.”
“To thy dear will am I resigned / In heart and body, soul and mind, / As Sávitrí gave all to one, / Satyaván, Dyumatsena’s son.”
The weak, sick, and those without means are not blamed if faithful; some return with “their eyes shedding tears for grief” because they cannot contribute.
Triśirás tells Rávaṇ to stop lamenting, recalls his armor, bow, shafts, chariot, valor, and god-given strength, offers to sweep away the foes like Garuḍ devouring snakes, and compares the hoped-for fall of Raghu’s son to Narak slain by Vishṇu and Śambar slain
Mnestheus encourages his comrades, recalling Troy's extremity and other sea hardships, and asks them to avoid the shame of last place rather than demanding first place.
The quarrel between poetry and philosophy is resumed; poetry is called an imitation removed from truth, Homer and the dramatic poets are condemned as imitators and banished, and the State is supplemented by a revelation of future life.
The speaker calls the queen a sinner in deed and thought, says he cannot bear her crime, and tells her to go to Daṇḍak wood, enter fire, or bind a rope around her neck.
Attius is cited for Philoctetes in Lemnos making clothing from bird feathers; the note contrasts Philoctetes’ exile with Palamedes’ death.
After defeat in the Titanomachia and banishment from his dominions by Zeus, Saturn/Cronus took refuge with Janus, king of Italy.
Hanuman says Sugriva, an exiled Vanar lord, seeks friendly league with them; he identifies himself as Hanuman, a chief lord, Vanar, and the Wind-God's son, come in beggar's weed from Rishyamuka.
After an attempted ascent of Kilimanjaro, believed to be inhabited by dangerous demons, Mr. New and his party were sprinkled with prepared liquid to neutralize evil influences and remove wicked spirits’ spell.
The speaker commands a thing of evil or monster to leave the body before morning, threatens eagles and vultures, says Lempo left the vitals when Ukko's aid was called, and calls the addressee fiend and hound.
“The Dyaks also drive the devil at the point of the sword from a house where there is sickness.”
Cowell compares the Uttarakanda's relation to the Ramayana with cyclic poems' relation to the Iliad; it completes and supplements the epic with earlier and later events, including Ravana's backstory and Rama's later history.
The more conscientious, especially after pilgrimage to Mecca, are said to avoid tasting wine, pressing grapes for it, buying or selling it, or living from proceeds of its sale.
God orders Eblis down from paradise; Eblis asks respite until resurrection, receives it, vows to wait for men in the straight way from multiple directions, and God warns that hell will be filled with him and his followers.
Ate instigates Hera to deprive Heracles of his birthright; Zeus seizes Ate by the hair, hurls her from Olympus, forbids her return, and she wanders among humans causing discord and harmful actions.
Medicine is said to consider the body’s interest; horsemanship the horse’s interest; arts care only for that which is subject to the art.
Those who put away wives by saying 'Be thou to me as my mother's back' speak an untruth; only birth mothers are mothers.
A believer may not lawfully kill a believer except by mistake; accidental killing requires freeing a believer from slavery and, in some cases, paying a fine to the family unless they remit it as alms.
Manslaughter is redeemed by fine and freeing a captive unless remitted by next of kin; inability to perform this requires fasting two consecutive months as penance.
Dercetis, after offending Venus, is said to be made to love a young man, bear a daughter, kill the lover, expose the child, drown herself, and receive a Syrian temple and honors as a goddess.
Atalanta, daughter of Schoeneus, is exposed on Parthenian Hill, nursed by a she-bear, found and reared by hunters, becomes a beautiful and courageous huntress, and remains celibate due to an oracle.
Priam repudiates Arisbe to marry Hecuba; Æsacus sees Hecuba pregnant and predicts that her progeny will cause a bloody war ending in Troy's destruction; the infant is exposed on Mount Ida when born.
At Chaeronea the ceremony called the “expulsion of hunger” involved a slave beaten with rods of agnus castus and turned out with the words, “Out with hunger, and in with wealth and health.”
In Siam, a woman was formerly carried through the streets, insulted and pelted with dirt, then expelled outside the ramparts; people believed she drew malign influences and evil spirits upon herself.
At Halberstadt, a man regarded as sinful is brought to church at Lent in mourning, expelled, made to wander barefoot without speech or church entry, later readmitted and absolved, called Adam, and believed innocent.
Spartan magistrates preserved strict rules over music and poetry; “the new-fangled poet was to be expelled,” and only hymns to the Gods were permitted.
The index lists expulsion of diseases to sea by the Moa, diverting evil spirits in Morocco, driving away evil and expulsion of devils in New Britain, exorcising the devil and scapegoats in Nias, expulsion of devils in the Nicobar Islands, and a cure for murrai
The Pomos of California hold a seven-year expulsion of devils: disguised men with paint and flaming pitch vessels personify devils, come from the mountains, frighten the crowd, enter the assembly-house, and are chased back into the mountains after sham fightin
Egypt is indexed for deified kings, crop-failure blame, royal wine restriction, temporary rulers, burning red-haired men, sacred cattle, Apis and Mnevis, ram sacrifice, Egyptian sacrament, scapegoat, and external soul story.
From the Three Dynasties onward, external things are said to change human nature: the mean man dies for gain, the superior man for fame, the man of rank for ancestral honours, and the Sage for the world; the injury in sacrificing life is the same.
The passage says the sympathetic life bond is not limited to plants but may exist between a person and an animal or thing, so that destruction of the animal or thing is followed by the person’s death.
The chief’s wife reveals that his life is bound up with a hair on his head as hard as copper wire; when the hair is plucked out, his spirit flees.
Kashmir story: a lad pretending to be an ogress's grandson learns that seven cocks, a spinning-wheel, a pigeon, and a starling contain lives, then kills or smashes them and the ogres and ogresses perish.
Kabyl story: an ogre’s fate is in an egg inside a pigeon, camel, and the sea; the hero crushes the egg and the ogre dies.
The soul is indexed as a miniature of the body, a bird, absent in sleep, carried off by ghosts, stolen by demons, recalled, detained by sorcerers, located in portrait, shadow, reflection, or blood, transmigrating, and external in folk tales and custom.
Among Canadian Indians, a wizard sends familiar spirits for a victim’s soul, which comes in the form of a stone or similar object; striking it until it bleeds causes the person to languish and die.
Frazer says folk-tales such as the Norse story of 'The giant who had no heart in his body' furnish evidence for a primitive belief in an external soul; he states that such stories are widely diffused and will be compared with beliefs and practices concerning e
The totem is described as “the receptacle in which a man keeps his life,” compared with Punchkin's life in a parrot and Bidasari's soul in a golden fish.
Sodewa Bai is born with a golden necklace; an astrologer says it contains her soul and must be guarded, and her mother fastens it and warns her.
Russian Koshchei says his death is in an egg inside a duck, hare, casket, and under an oak; a prince breaks the egg and Koshchei dies.
Entries mention Malagasy beliefs about souls of the dead, Malays and the soul, a Malay poem on the external soul, stories or beliefs about shadows, Mandan Indians and portraits, and covering mirrors.
Entries mention superstition regarding reflection, clippings from hair, recall of the soul, portraits and life in portraits, and a child's life bound up with a tree.
The narrator says the notion of an external soul has been traced in Aryan folk-tales and now must be shown in non-Aryan popular stories.
The passage explains an external-soul belief: life is imagined as a concrete thing that may be kept outside the body in a safe place; if unharmed, the person lives, but if injured or destroyed, the person suffers or dies.
Index entries mention the soul in a portrait, plurality of souls among the Caribs, external soul in Celtic stories and Cashmere stories, and the nagual among the Chontal Indians.
The totem entry defines a totem as an object, such as an animal or plant, in which a person deposits his soul for safety; totemism is also indexed.
The index lists soul-related topics including the soul in reflection, recall of the soul, transmigration of human souls into turtles, the external soul in Norse stories, the nagual of Guatemalan Indians, and ideas of the soul among several groups.
A cited Indian story has a giant's life in five black bees.
Bitiu dwells alone in the Valley of the Acacia, rests beneath the Acacia whose flower holds his heart, and Khnum makes him a wife after the Sun asks that he not dwell alone.
Tzetzes is cited for Nisus's strength being in his golden hair, whose removal leads to weakness and death by Minos; Hyginus is cited for a purple lock determining the duration of Nisus's reign.
Tsêng, Shih, Yang, Mih, Shih K'uang, Kung Ch'ui, and Li Chu are said to externalize virtue and involve the world in angry, inconclusive discussions.
"Fain would they put out God's light with their mouths: but God only desireth to perfect His light"; the Apostle is sent with guidance and the religion of truth.
Chu P'ing Man spends a large patrimony learning from Chih Li I how to kill dragons; after three years he is perfect but has nowhere to show the skill.
Henbedestyr, Henwas Adeinawg, and Sgilti Yscawndroed are described by exceptional locomotor qualities, including unmatched speed, outrunning beasts, going over tree tops, and treading so lightly that reed grass does not bend.
Mac Datho's boar is slaughtered; it had been nurtured seven years on the milk of fifty cows and is said to have caused many deaths; it is brought in with forty oxen and other food, with Datho's son as steward.
The warrior in the chariot has long fair curly hair, a blue-purple cloak, a red cutting spear, three hair layers including golden crown-like hair, seven toes and fingers, and fire-like brilliance around his eye.
Oisin remembers hunting on Slieve-nam-ban: Finn and Bran sit on the hill; three thousand hounds are released from golden chains; each hound brings down two deer.
Branwen is described as one of the three chief ladies and the fairest damsel; the wedding place is fixed at Aberffraw, where hosts feast under tents because no house could contain Bendigeid Vran, and Branwen becomes Matholwch's bride that night.
Rávaṇ summons five honored captains, commands them to seize the monkey, says the foe may not be an ordinary forest monkey and may have been sent by Indra, and warns them not to despise monkey chiefs such as Báli and Sugríva.
Lieh Tzŭ is indexed with his supernatural power, the magician, the skull, the perfect man, archery, and declining food.
A large ugly young man with one foot and one eye, black-skin cloak, and a reddening blunt ploughshare says he is Lon, son of Liobhan, a smith of the King of Lochlann; the Fianna follow him across Ireland.
Caoilte is credited with running from the wave of Cliodna to the wave of Rudraige; Colla wins a backwards race against three battalions of the Fianna for a chessboard and goes into the sea.
"of many forms of beauty is the lady, she can pass over waves of mighty seas"
More is described as possessing dramatic invention, being a disciple of Plato in feigning, founding his tale on Vespucci’s voyages, and mixing real and imaginary persons.
Haŋsa is translated as Goose but explained as more exactly a wild duck; 'golden' describes colour, and the note says applying 'golden' to goose gave rise to the Goose with the Golden Eggs as a myth born of a word-puzzle.
The glossary describes Tir na Sorcha as a fabled land ruled over by Manannan and glosses Tir Tairngire as “the Land of Promise.”
A fabulous people are glossed as men who use their ears as a covering, with parallels cited from Sir John Mandeville, Pliny, and Isidore’s Panotii.
The hunter runs after the horseman briefly, realizes he has been tricked, and gives up trying to overtake him.
A formerly handsome person returns after an interval; the speaker says the person's charms have faded, beard has appeared, and the season of youth must end, refusing the expected embrace.
The romances include divine and semi-divine beings, monsters and giants, men and women changing shapes with animals, miraculously prolonged heroic lives, and are described as a land of Faery.
Envoys from Diomede's city return with a gloomy message: gifts, gold, and entreaties have failed, so Latium must seek other arms or sue for peace to Aeneas.
People debate how to live without moonlight and sunshine; a maid runs to Ilmarinen's furnace and asks him to forge a gold Moon and silver Sun.
“A Crow was filled with envy on seeing the beautiful white plumage of a Swan,” and thought it came from the water where the swan bathed and swam.
Dionysus appears by the sea as a young man in a purple robe; Tyrsenian pirates seize him, bring him onto their ship, and try to bind him, but the bonds fall away; the helmsman understands something is wrong.
Alternate account begins: the hosts proceed to Belach Eoin; Diarmait asks Mane to parley and says he comes from Conchobar with commands for Ailill and Medb to release the cows, repair harms, and bring the western bull to meet the other bull.
The Empress sends messages and then one hundred knights to bring the Knight of the Mill against his will; Peredur defeats them, binds them like stags, and throws them into the mill-dyke.
The furnace first yields a violent crossbow, a quarrelsome skiff, a wasteful heifer, and a destructive plow; Ilmarinen breaks each and returns it to the furnace.
Ferdia attempts to guard with his shield; Cuchulain pierces his breast and heart with a thorny spear, then casts the Gae-Bulg by foot, breaking through Ferdia's iron and stone protections and filling him with barbs.
Achilles asks for a last embrace; his arms cannot grasp the shade, which flies away like smoke. He wakes and says that the dead retain an immortal mind, an aerial semblance, and an empty shade.
Aeneas says his father's melancholy phantom often appeared and drove him to steer to these portals; he says his fleet is anchored and asks Anchises to give his hand and not withdraw from an embrace.
Untamo's heralds inspect the pyre and find young Kullervo sitting on embers, raking coals with a copper rod; his hair and ringlets are not burned.
A king’s son loves hunting; the king orders the grand-vizir never to lose sight of him. During a stag chase, the prince rides ahead, becomes alone, and loses his way.
Dido asks Anna to approach Aeneas, says she no longer asks for marriage or that he abandon Latium, and requests only a breathing-space and favorable winds.
Rávaṇ reacts with fear and rage, describing the brothers as freed from venomous binding snakes made by a god-given spell that had never failed, then commands Dhúmráksha to attack and slay Ráma and the Vánars.
Duryodhan hears his plot at Varanavata failed and that the Pandavas allied with Drupad; the kingdom is divided, Duryodhan keeps Hastina-pura, and the sons of Pandu receive the western forest region, clear it, and build Indra-prastha.
War occurs between the Mice and the Weasels; the Mice repeatedly lose, and many are killed and eaten.
He stands on a projecting rock and plays a tune, thinking the music will bring fish jumping from the sea.
The fable summary says Jupiter hurls thunder at Phaëton to save the universe from being consumed; the narrative says all things will perish unless he assists.
The Lycian regrets his rashness, says his shafts now provoke rather than kill, and vows that if he returns home he will break the bow and burn it.
The jelly fish returns sadly; the Dragon King, doctor, chief steward, and servants ask where the monkey is, and the jelly fish reports that he revealed his commission and was deceived by the monkey’s claim about leaving his liver behind.
Medb sends macRoth to Dare for the Brown Bull on loan, offering fifty heifers, the bull's return, land in Mag Ai, a costly chariot, and her friendship.
The first product from the furnace is a bright gold, silver, and copper cross-bow; it is ill-natured and asks for heads, so Ilmarinen breaks it and casts it back into the furnace.
Sítá declares false the prophecies and blessings that promised she would avoid widowhood and become a monarch’s bride; she lists bodily marks praised as signs of success and queenship.
Ailill Finn is summoned to a conference with Ailill mac Mata outside the castle but refuses; the text says Ailill mac Mata had come for a peaceful meeting to save Fergus and make peace.
The fox is ashamed of his appearance and wants other foxes to part with their tails to divert attention from his loss.
Footnote 98 explains that Autonoë, mother of Actaeon, is appealed to in memory of her son's sad fate and asked for mercy, but the appeal fails.
At the mountain Bahman will see heaps of big black stones and hear insulting voices; he must not turn his head or he will become a black stone. The stones are failed men; at the top is the Talking Bird in a cage, who can direct him to the Singing Tree and Gold
“No: Ráma’s wife is none of these”; she would not care for luxury or lie near another lover, even if Indra wooed her; Ráma is her only lord.
Wainamoinen describes the fish as unlike ordinary salmon, trout, pike, female fish, male fish, sea-born maidens, mermaids, or song-birds.
The speaker says he often swore repentance, asks whether he was sober when doing so, and says Spring came rose-in-hand and tore his threadbare penitence apart.
Lairgnen, king of Connacht, is married to Deoch; the passage identifies them as the Man from the North and Woman from the South spoken of by Aoife. Deoch desires the birds and demands that Lairgnen bring them to her.
Thoas draws out the spear, wounds the dying chief with a sword, tries to strip the corpse's arms, but withdraws when Thracian bands press him with many lances.
Leiodes son of Oenops, sacrificial priest to the suitors, hates their evil deeds, fails to string the bow, and says the bow will take life and soul from many chiefs connected with the contest for Penelope.
Ilioneus raises his arms and asks all gods to spare him; the bow-bearing god is moved when the arrow can no longer be recalled, and Ilioneus dies from a slight wound.
Māra reflects that he has followed the Master looking for fault, finds no sin, and sees him as beyond his power. In sorrow, he draws sixteen lines for sixteen thoughts about perfections and extraordinary knowledges he did not attain.
The squirrel travels through many trees, crosses the eagle-woods safely, finds pines and firs, gathers cones and pine shoots, returns them to Kapo, and the beer remains cold and lifeless after they are added.
In 'The Bride Bewitched,' a beautiful girl has many suitors, but bridegrooms flee when a voice from her body warns them to desist; river immersion does not help, and she runs to the mountains and throws herself down at a magnolia-tree.
Jupiter has little sympathy and says that biting the first one who trod on the snake would have made others more careful.
The philosopher may fail in routine politics; the ordinary statesman may fail in crises, hearing distant thunder, looking backward, and trying to stem the rising tide of revolution with old maxims.
A beautiful woman has many admirers and many visitors; when her attractions disappear and she becomes ugly, her lovers abandon her.
The Greal version adds that the coin was fairy money, literally dwarfs' money: it seemed to be good coin when received, but if kept became pieces of fungus and similar matter.
“a good example of fairy vengeance”; the troop's appearance “recalls similar descriptions in the Tain bo Fraich, and in the Courtship of Ferb.”
Fairies depart at the Liss, cry over Fraech, and the lament is identified as the first Ban-Shee Wail; the note glosses Ban Side as fairy women.
Islam is said to have brought a spiritual religion to one half of Asia, and Turks who conquered by arms are described as conquered in turn by the Faith of Islam and as founders of Muhammadan dynasties.
Some people of scripture say to believe in the believers' revelation at the beginning of the day and deny it at the end so that the believers may return from their faith.
The believer says he invites the people to salvation while they invite him to hell fire, denial of God, and association with false gods; all return to God, and transgressors inhabit hell fire.
Sumantra consoles Kausalya: Rama will abide in the wood, Lakshman will guard him, and Sita gives her heart to Rama and lives without fear in the wild.
Sita tells Ravana that he has torn a woman from her lord, compares herself to a ritually pure altar that cannot be sullied, and refuses to let her name be joined with reproach or shame.
Sita acknowledges Hanuman’s strength but refuses the flight, fearing dizziness, falling into the shark-filled sea, and saying she cannot willingly touch anyone but Rama; Ravana’s contact was forced.
With Halfdan's aid, Viking escapes dangers, defeats foes, rescues Hunvor after enemies carry her to India, settles in Sweden, and Halfdan marries Ingeborg nearby.
Unnamed speakers say they will not prefer the addressee to evident miracles or to their creator, that the addressee can sentence only in present life, and that they believe in their Lord for forgiveness of sins and forced sorcery.
A note says followers observed idolaters' prosperity and regretted that enemies of God lived in ease and plenty while they themselves were perishing from hunger and fatigue; the prosperity is explained as short-lived.
The people say the land has gigantic inhabitants and refuse entry until they leave; two God-fearing men advise sudden entry through the city gate and trust in God for victory.
"Verily your protector is GOD, and his apostle, and those who believe"; those taking them as friends are "the party of GOD" and shall be victorious.
“A blessing be upon all such as shall faithfully keep the Tain in memory as it stands here and shall not add any other form to it.” A note adds that the Irish text concludes here and what follows is Latin.
God sends secure tranquility into the hearts of true believers so their faith may increase; the hosts of heaven and earth belong to God.
Sumantra refuses to return without Rama, asks to share his banishment, offers service with the chariot and horses, and says flames will end his car and himself if deserted.
Katoda knows Hase-Hime is innocent, refuses to kill her, stays in the wilderness, builds a cottage with peasants’ help, calls his wife, and the old couple care for the princess, who trusts her father will search for her.
Sita boards a sun-bright chariot; Rama and Lakshman enter; Sita has robes and ornaments from the king; nets, weapons, armor, basket, and spade are loaded; Sumantra drives the swift horses.
The passage swears by heaven, the promised day of judgment, and witness/witnessed; it curses the contrivers of the fuel-fed pit who sat around it and witnessed what they did against true believers.
Loki's third wife Sigyn bears Narve and Vali and remains faithful even after Loki is cast out of Asgard and confined in the earth.
“No: Ráma’s wife is none of these”; she would not care for luxury or lie near another lover, even if Indra wooed her; Ráma is her only lord.
Penelope sets up a large tambour frame and says the suitors should wait until she completes a pall for Laertes, lest her needlework skill go unrecorded and women criticize the absence of a pall.
Athene hides Odysseus in a cloud, appears as a shepherd, tells him he is in Ithaca, reports on his family and the suitors, describes Penelope's weaving stratagem, and Odysseus kisses his native ground.
Skadi hangs a serpent over Loki so venom drops onto his face; Sigyn catches the drops in a cup except when emptying it, and Loki's writhing then causes earthquakes.
Sítá says she is Ráma’s wife, praises his strength, lineage, truthfulness, and self-command, and scorns the stranger’s attempt to woo her as a jackal wooing a lioness.
Anasúyá praises Sítá’s virtue in renouncing kin, state, and wealth to follow Ráma into the woods, and teaches that devoted wives gain heaven, fame, and merit, while unfaithful women lose virtue and reputation.
Nizam-el-Moulk waits for his stratagem; Hassan-Sebbah presents a fhrist and defter materials before Alp-Arslan, cannot find a requested leaflet, is reprimanded, and Nizam-el-Moulk comments on the disorder of the work.
A horse formerly used to carry a rider into battle grows old, chooses mill work, and now grinds corn all day instead of moving proudly to drums.
The law of Destiny preserves a soul that sees truth with a god; a soul that fails sinks under forgetfulness and vice, loses its wings, falls to ground, and enters human birth according to its degree of vision.
“the people who would escape the smoke which is the slavery of freemen, has fallen into the fire which is the tyranny of slaves”
Phaëton, with hair consumed by flames, falls headlong through the air like a falling star and is received by the river Eridanus.
While outside the town gates, the astronomer gazes into the sky, does not watch where he is going, and falls into a dry well.
Eblis, named from despair and formerly called Azazil, was once among angels nearest God's presence and fell for refusing homage to Adam at God's command.
The seven sons of Caoilte, the son of the King of Lochlann, and many Fianna fall in the battle.
Caoilte examines the wound, sees the spear has torn through to the back, and says Osgar is parted from the Fianna and the Fianna from battle.
The building stood like a mountain above the city, was thought unable to fail, held water almost twenty fathoms high, and was solid enough for houses to be built on it.
Ilion is in flames; Jove’s altar has Priam’s blood; a priestess of Apollo is dragged by the hair; Greeks drag away Dardanian matrons clinging to divine statues and burning temples; Astyanax is hurled from the towers.
Pallas sees the divine fraud, returns the scourge to Diomedes, strengthens his horses, breaks the rival chariot from the yoke, and Eumelus falls injured while Diomedes wins.
The passage compares Hector's fall to a mountain-oak struck by Jove's fiery bolt; Hector lies prostrate, drops his lance, and his armor clanks on the ground.
Hector’s javelin misses Ajax but kills Lycophron, an exile and faithful servant at Ajax’s side, who falls from the high poop to the sand.
Aeneas brings equal gloves; the fighters are described as youthful and nimble versus massive and aged; Entellus misses a blow and falls like an uprooted pine.
Indrajít’s arrows are compared to hissing serpents; Rāma and Lakshmaṇ are pierced in every limb, weaken, and fall like standards whose ropes are untied.
Lion and lizard keep Jamshyd's courts; Bahram the great hunter lies asleep while the wild ass stamps over his head.
Vibhishaṇ mourns over Rávaṇ, calling him a brave warrior and using images of a fallen sun, veiled moon, dead beacon fire, and prostrate royal tree.
The battle-dead hero is declared golden race, believed to become one of Hesiod’s guardian angels, and worshipped after death as prescribed by the oracle; other benefactors receive the same honours.
After the loss of Camilla, her squadron, the Rutulians, Atinas, and scattered captains retreat toward the town, unable to withstand the Teucrian assault.
Messengers tell Ravana that Indrajit was slain by Lakshman and has gained a blissful seat in heaven.
Aeneas orders a thousand-man escort; others make a bier of arbutus rods and oak shoots; Pallas is compared to a plucked violet or hyacinth; Aeneas wraps him in one of Dido's purple and gold garments for the fire.
Yudhishthir tearfully tells how Abhimanyu fell: Jayadratha and six Kuru chieftains attacked him alone, and the young prince died after losing weapon, steed, and car.
The ether-virgin tends the Fire-child, but it escapes her hands; the heavens open and the red ball of fire falls downward through the clouds and nine starry vaults of ether.
Scheih Ibrahim's renunciation of wine is described as a pretence, and after repeated cups he no longer knows what he is doing.
Bellerophon is named as son of Glaucus and grandson of Sisyphus; after an unpremeditated murder he flees to Tiryns, is purified by Proetus, and is slandered by Antea after rejecting her love.
Anupu sends Bitiu to fetch seed; Anupu's wife propositions Bitiu, and he refuses, saying she is like a mother and his brother like a father.
Odysseus hides money in Palamedes' tent and uses a forged letter from Priam; Palamedes is accused, found with the money, convicted, and sentenced to stoning.
The note identifies Acastus as son of Pelias; his wife Hippolyta accuses Peleus after he refuses her advances; Acastus disarms Peleus on Mount Pelion and leaves him to wild beasts; Mercury or Chiron assists him with a sword made by Vulcan.
Swanhild is affianced to Ermenrich; Sibich falsely accuses Randwer, leading Ermenrich to hang Randwer and order Swanhild trampled by wild horses, which kill her after she is hidden under a blanket.
The village headman resents losing gain from fines, taxes, and pot-money and tells the king that robbers are sacking villages.
The hermit decides to test the promises and visits the city; the prince, now king, calls him a robber and orders him flogged and impaled.
Ajax says Palamedes would have preferred to be left behind; Ulysses, remembering the discovery of his feigned madness, allegedly accused Palamedes of betraying the Greeks and showed gold he had hidden in the ground.
"The earth is all breaking up!" The rabbit then runs without looking back to see what made the noise.
The painter represents only an image or piece of things, can depict arts he does not know, can deceive children or simple people, and is compared to a wizard or enchanter falsely thought all-wise.
Hypocrites promise unbelieving recipients of scripture that they will share expulsion and provide assistance if attacked; God witnesses that they are liars and says they will not do so.
The Wolves ask the Dogs why they should remain enemies and say they are alike except for training.
The disaffected tell their unbelieving brethren among the people of the Book that they will go with them if expelled and aid them if attacked; God is witness that they are liars.
Layard's quoted account describes dervishes as a picturesque and motley crew, including luti and half-naked men with gazelle skins, iron maces, dirt, and vermin.
The Fox whispers to the Lion: "I'll manage that you shall get hold of the Ass ... if you'll promise to let me go free."
A scholion reports Creophylus' account: Medea poisons Creon in Corinth, flees to Athens, leaves her young sons at Hera Acraea's altar, and Creon's relatives kill them and blame Medea.
The vazir prepares a volume in the name of each captain; the registers differ in matter and style, and their contents are called forgeries.
The old woman says the lady will marry Alnaschar and make him master of her wealth; Alnaschar conceals his purse and follows her joyfully.
The goddess answers that her name is Doso, says she came unwillingly from Crete by sea after pirates carried her off, and says she escaped them secretly.
The king and people praise the big man; he then tells the little man he can get on without him and speaks harshly and unkindly.
At the lake the lion smells the dirty boar, reacts with disgust, says the boar has saved his life, and refuses to touch him.
The Lion and Wolf come to the wall; the Wolf waits outside, the Lion springs over, kills a pony, and the archer shoots an arrow.
The Ass is elated and reasons that a Lion unable to face a Cock will be even less likely to stand against an Ass, so he pursues the Lion.
Some dogs find a lion's skin and worry it with their teeth.
A spiteful young man pretends kindness and tells the hare to bathe in the sea and sit in the wind; the salt and wind harden the hare's skin and increase its pain.
The false dawn is defined as a transient light on the horizon about an hour before the true dawn.
Ferhad begins the task and nearly completes it when Khusro sends false news of Shirin’s death.
Tereus returns to Progne, falsely reports Philomela's death, and Progne puts on black garments, erects a sepulchre, offers expiation to an imaginary shade, and laments.
The monkey replies that monkeys do not carry hearts inside them and points to round things in a tree, claiming they are monkey hearts; the crocodile believes him and takes him across.
The companions decide to stop visiting; Noureddin confides his loss to the beautiful Persian and says his friends will not desert him in need.
“the idols which ye invoke, besides GOD, create nothing, but are themselves created. They are dead, and not living”
An unbeliever claims future riches and children; the passage denies that he has mounted to divine secrets or made a compact, says his words and chastisement will be recorded, says he will come alone, and says other gods will disavow worshippers while Satans ur
The cobbler is unskilful, abandons mending boots, takes up doctoring, claims a universal antidote against poisons, and gains reputation through self-promotion.
A lion saw a fine fat bull among cattle and sought means of getting him into his clutches.
Pyreneus recognizes the Muses, invites them inside during rain with feigned reverence, closes his house after the storm, prepares violence, and dies after trying to follow their winged escape from a tower.
They imagine the bird is made of gold inside and decide to kill it to secure the whole store of precious metal at once.
After trading at various islands, the ship is becalmed near a small island like a green meadow; the captain permits passengers to land.
A lover is admitted to his mistress but, instead of embracing her, pulls out a paper of sonnets and reads descriptions of her charms and his love.
After eating, the princess answers the Indian boldly, cries for help under threat, and is heard by horsemen led by the Sultan of Cashmere; the Indian claims she is his wife.
The rabbit says he will bring medicine, makes an ointment from sauce and red pepper, warns it will hurt but calls it wonderful medicine, applies it to the badger's back, and the badger howls in pain.
They come to a place where the road passes through a cemetery full of monuments; the Monkey stops, looks around, and sighs.
Some swear solemnly that they will go forth if commanded; the reply says not to swear falsely, because obedience is more requisite and God knows their deeds.
The travellers are dismayed by the sound because they fear it may be a bad omen.
The Vazir calls the legion-captains one by one in secret, tells each he is successor for the faith of Jesus, orders obedience from others, commands secrecy until his death, and gives a scroll for instruction.
God created the heavens and earth in six days, ascended his throne, governs all things, and permits any intercession.
A Fly sat on a cart shaft and told the Mule pulling it to mend its pace or the Fly would use its sting as a goad.
The Fox says he has spent the time going to doctors and trying to find a cure for the Lion's illness.
The nuns bring the case to Devadatta; fearing disgrace and making no inquiry, he orders that the woman be expelled from the Order.
Plato's picture concerns dangers to youth in transitional times, and their condition is compared to a supposititious son who discovers his reputed parents are not real and loses their authority.
The hypocrites say they witness that the addressed figure is God's apostle; God knows he is the apostle and witnesses that the hypocrites are liars.
The wolf says he is caught with nothing to eat, decides Friday is a day for fasting, crosses his paws, and pretends to pray.
The Dream rebukes Agamemnon for sleeping, says it bears Jove's command, tells him to array the Greeks, and repeats that Troy can now be destroyed.
Ravana, troubled by fear, summons Vidyujjihva and commands him to prepare a head like Rama's with arrows and bow to show to Sita.
A group including Kais, Firz, and al Aswad's wife enters by night; Firz cuts off al Aswad's head; al Aswad roars like a bull; his wife dismisses the guards by attributing the disturbance to divine inspiration.
The patient says he sweats a great deal; the doctor answers that this is "a good sign."
Nathcrantail attacks Cuchulain with thrice nine fire-hardened holly spits while Cuchulain is fowling by a pond; Cuchulain leaps onto the darts' points and pursues birds like a bird.
In fear, the men of Erin put Ailill's dress, golden shawl, and diadem on the pillar-stone in Crich Ross so Cethern will first vent his anger there.
Some built a mosque for mischief, infidelity, disuniting the faithful, and expectation of one who fought God and His Apostle; they swear good intent, but God witnesses that they lie.
A wolf stayed near a flock of sheep for a long time and did not attempt to molest them.
The passage introduces the case of a silly fly that thinks highly of itself, is intoxicated without wine, hears of noble falcons, and calls itself the phoenix of the age.
Poets are described as representatives of falsehood and feigning, like sophists and rhetoricians, and as false priests, false prophets, lying spirits, enchanters, and friends of tyrants.
Tereus impatiently presses Progne's request while pleading his own wishes, pretends Progne ordered his excessive urgency and tears, and is judged affectionate through his attempted wrongdoing.
During Jámí’s pilgrimage to Mecca, a passage from Silsilah al-Dhahab is mutilated, shown in Baghdad as Jámí’s work, and later exposed at a madrassah meeting as a deception involving suppressed beginning and end plus an offensive addition.
When Ráma has gone onward in the chase, the addressee is to cry “O Lakshmaṇ! Ah, mine own!” in a voice resembling Ráma’s tone.
The Cat, described as cunning, tells the Eagle that the Sow intends to uproot the tree and devour the Eagle's and Cat's families.
Moses comes with proofs; in his absence the addressees take the calf as their god; at the accepted covenant the mountain is uplifted over them and they are told to hold firmly and hearken; the calf is described as drunk into their hearts.
Medb tells Ferdiad that if he checks the heroes' Hound, his fame will live long when he comes from Ferdiad's Ford.
Ctesiphon is named as principal architect; after centuries of work, Herostratus burned and destroyed the temple to gain fame, and the Ephesians banned mention of his name, inadvertently preserving it.
The editor notes Laeg's familiarity with the land of the fairies in the Literary form, including his knowledge of Labraid's land, Labraid's recognition of him by a five-folded purple mantle described as a fairy gift, and Laeg's recognition of Manannan; the edi
True believers are warned that wives and children may be an enemy, and are told to beware, yet pardon and forgive them.
Ismenus is pierced through the breast while riding; Sipylus hears the quiver, flees on horseback, and is struck in the neck by an arrow.
The passage says Plato treats the family as the natural enemy of the state, hopes for universal brotherhood, removes sentiment from sexual connections, directs marriage to improvement of the race, and compares selection of humans to breeding animals.
Meleager's mother is told by the Fates that he will die when a hearth brand burns down; she saves it, but later burns it after he kills her brothers, and he dies.
The passage states that Plato is not wrong that family attachments may interfere with higher aims and lists family cares, wealth, caste, birth, and family life as diverting people from the ideal or heroic.
Odysseus goes to Laertes and finds him on a country estate digging up a young olive-tree, dressed humbly and marked by grief.
Alnaschar says the basket cost one hundred drachmas, all he owns, and imagines selling and reinvesting the glass until he becomes wealthy, a jeweller, and owner of a country house with horses and slaves.
A lock of the wife’s hair floats to Egypt, perfumes Pharaoh’s clothing, is identified by magicians as belonging to a daughter of the Sun, and leads to her being brought to Pharaoh; she asks that the Acacia be cut down.
Rāma speaks to the wives of his father, pays them reverence, asks forgiveness for any careless taunt, and bids them farewell.
Phaedra's accusation and death are summarized in variant accounts; Theseus invokes Neptune; Neptune sends a sea monster; Hippolytus' horses take fright and he is killed by a chariot accident, with a rationalizing version also supplied.
On the appointed day in Apollo's temple, Paris hid behind the altar while Deiphobus pretended to embrace Achilles; Paris wounded Achilles in the heel and killed him, possibly by poison or by striking the great tendon.
A Mouse and Frog form a friendship; the Mouse lives entirely on land, while the Frog is at home on land and in water.
Grania gives a pitiful cry after she is certain of Diarmuid's death and tells her people that he died by the Boar of Beinn Gulbain in Finn's hunt; she says she grieves that she cannot fight Finn herself.
A high-ranking New Zealand chief leaves food by the roadside; a slave eats it, learns it was the chief’s, suffers convulsions and stomach cramps, and dies by sundown; the account says the chief’s tapu had been communicated to the food by contact.
The bracketed text has Orlam ask Dartaid to depart with him; she agrees, and the young men go away with the cows in their midst and Dartaid with them.
Cuchulain says, “If we clash upon the ford,” he and Ferdiad will not part without a fierce weapon fight.
Ferdia rises early and goes alone to the Ford of Combat, knowing the battle will be decided there that day and that one or both combatants will fall.
Cuchulain wins the single combats, kills many Connacht warriors, and after a four-day battle kills Ferdiad, his former friend and foster-brother.
The passage says Cuchulain’s concern for his country outweighs his feeling for his friend, that he appeals to Ferdia to abandon his purpose during the first three days, and that on the fourth day he withholds his full strength at first and uses the Gae-Bulg on
Cuchulain says Laeg, Fergus, and Conall might have warned or counselled Ferdiad, and that such men would not have obeyed the messages, orders, or false words of promise of the fair-haired women of Connacht.
A night storm returns the Argo to the Doliones; misrecognition leads to battle, Jason kills Cyzicus, and both sides mourn for three days after discovering the error.
"He came to fight, thus trusting / Might Findabar be won."
On Abhimanyu's fatal day, Drona arranges a circular battle-line; the Pandavs cannot force a passage, but Abhimanyu enters alone and cuts through troops, animals, and standards.
The men of Erin, with Medb and Ailill present, say Cuchulain's advantage lies in his wonderful small spear, and they send Redg the jester or lampoonist to demand the light javelin.
Millindooloonubbah, a widow, enters crying that she was left to travel alone with many children; at each water hole she found only mud after the others drank the water, and her children died one by one for want of a drink.
Daedalus tests the wings, gives Icarus wings, and tells him to keep the middle course so water will not clog the wings and the sun's fire will not scorch them.
During the flight, Icarus forgets the warning not to approach the sun; the wax melts, he falls into the sea, and drowns.
The landlord strikes repeatedly without wounding Lemminkainen; when Lemminkainen swings his father's magic blade, fire flashes along it and overflows onto the landlord's shoulders, making his neck glow.
Loki brings a shaft from a wooden stem to Idavold, speaks to blind Hodur, places the mistletoe-shaft in his hand, guides him, and Hodur throws it at Balder, who falls pierced.
The rabbit keeps the wooden boat, gives the badger the clay boat, proposes a rowing race, refuses help when the clay dissolves, says he is avenging the old woman’s murder, strikes the badger, and the badger sinks.
The passage describes Gandhari, Pritha, Draupadi, and Subhadra as distinct female characters, including Draupadi nursing wrath until her wrongs are revenged.
Deianira sends the garment dyed with Nessus' blood to restore Hercules' love, gives the fatal gift to unsuspecting Lichas, and Hercules unknowingly puts the venomous garment on his shoulders.
After the servitude, Ares reconciles with Cadmus and gives him Harmonia; their nuptials are compared to those of Peleus and Thetis, attended by gods with gifts; Cadmus gives Harmonia a Hephaestus-made necklace fatal to later possessors.
Deianira, jealous of Iole, sends a philtre or a tunic smeared inside with pitch-like material; it unintentionally causes Hercules’ death and is called the tunic of Nessus.
The fable summary says Procris, jealous of Cephalus, goes to the forest to surprise him; he hears rustling in the thicket, thinks it is a wild beast, throws the javelin she had given him, and kills her. Phocus then asks what fault there is in the javelin.
Nisus has a purple or golden hair on his head, and it is fated that he will die if it is pulled out; Scylla pulls it out during the Cretan siege of Megara, and he dies.
Diarmuid meets Finn alone on Beinn Gulbain. Finn says a hound followed a wild boar, the boar has often escaped the Fianna and killed thirty that morning, and identifies it as the earless Green Boar by which Diarmuid will die. Finn says Angus had put bonds on D
The eldest brother returns with a deer, hears the lioness’s complaint, asks where the jackal is, rushes toward the Crystal Cave, leaps at him, strikes the crystal wall, and dies.
The chiefs are moved; the narration says what eloquence can do, and the fluent man receives the arms of a brave one.
Zulu, Basuto, and Saddle Island examples describe dangerous pools, crocodiles, or a malignant spirit that can take, drag under, or seize a person’s reflection or life, causing death.
As evening comes, Kullerwoinen drives the wolves and bears toward the hostess's milk-yards and commands them to tear and kill the hostess when she comes to view and milk the cattle.
Daśaratha tells the sage he is a warrior; while hunting at the Sarjú shore he heard a sound like a jar stirring water, thought it was an elephant, shot an arrow, found a wounded hermit, drew the shaft as requested, and asks pardon for killing the son unwitting
At dawn, with the sun on the mountain tops, Cephalus goes alone into the woods to hunt with his javelin. After killing wild beasts, he rests in shade and repeatedly calls for the breeze to come, refresh him, and assuage his heat, using affectionate language.
Aoibhell gives a golden harp to Meardha's son; anyone who hears it will not live long, and the three sons of the King of Lochlann die after he plays it for them.
Dido prays for death; at incense-lit altars she sees holy streams blacken and wine turn into ghastly blood, a sight she tells no one, not even Anna.
Meleager's eyes shine with fire, he slays the Calydonian boar, and Apollo kills him with arrows; Deianeira is linked with a poisoned robe holding doom.
Cethern shows his wounds to each leech; when a leech says he will not live, Cethern says the leech will not live for it and strikes him dead. The passage states that fifteen leeches fall by Cethern.
Chloreus, sacred to Cybele and once her priest, appears in splendid Phrygian armour, gold helmet, golden bow, scarf, and embroidered clothing.
Penaumbe, after hearing how Panaumbe became rich, goes to the sea-shore, takes beings into his body, seals his house, releases what turn out to be poisonous insects, and is stung to death.
At the Rhine bathing place, Gudrun claims precedence, quarrels with Brunhild, accuses her of faithlessness, and produces Andvaranaut; Brunhild is crushed and withdraws in silent grief.
Arranan is blown from the mast and dies; Donn's ship is broken and all aboard drown; Ir also dies and is buried on Sceilg Michill.
The ship’s wax covering fails, seams open to fatal waves, rain and sea mingle, darkness covers the sky, and lightning makes the waters appear fiery.
The explanation says little historical fact is known about Narcissus except his Thespian origin, and interprets the fable as a moral lesson on fatal self-love and pursuit of a receding image.
Food and rest cannot draw the youth away; he lies on shaded grass and gazes at a fallacious image until he is undone by his own sight.
Byamee does not dare approach the breed of his old dog; he lives forever, but no man may look upon his face without dying, and he lives alone in thick scrub on a Noondoo ridge.
Cuchulain and Ferdia fight with swords; Ferdia catches Cuchulain off guard and wounds him, so that blood streams to his girdle and reddens the soil of the ford.
Cuchulain calls for the Gae Bulga from Laeg; the charioteer sends it down the stream, and Cuchulain makes it ready.
Alarmed by the oracle, Atalanta lives single in the shady woods and tells suitors that marriage is granted only if she is surpassed in speed, while death is the penalty for the slow.
Two trustworthy messengers go to Samarqand, find the goldsmith, praise his skill, and convey the prince's invitation to guide the mint along with a dress of honor and gold.
Conor sends for Eogan son of Durthacht, commands Deirdre to depart to Eogan, and has her placed behind Eogan in a chariot while Conor also rides to deliver her into Eogan's hand.
Turnus puts his foot on dead Pallas and tears away a broad sword-belt engraved with grooms killed on a bridal night and bloodied nuptial chambers.
A bull struck by a fatal blow springs forward but cannot proceed and plunges from side to side.
Jupiter addresses the gods, says no one can overcome the Fates, attributes the age changes of Iolaüs and Calirrhoë's sons to the Fates, and says even he is governed by them and cannot preserve Æacus, Rhadamanthus, or Minos from old age.
Gorresio contrasts Greek fate as a mysterious inescapable power with Indian fate as consequence of actions in previous births, tied to metempsychosis and expiation of old faults.
Tárá says Báli is paying the penalty for Sugríva’s expulsion and Rumá’s withholding, says her wise counsel was ignored, imagines Báli among nymphs above, declares Fate his real conqueror, and questions Raghu’s son for striking him while he fought his foe.
Latinus grieves, interprets heaven's wrath and the graves as signs that Aeneas is carried by fate, and summons the foremost council members to his lofty courts for an ordered report.
A note on adverse Fates states that gloomy destiny reigns throughout the Homeric poems and extends even to the gods.
Triśanku says his guides oppose his wish, reflects that fate is supreme and human effort idle, then asks Viśvāmitra to aid him because no other refuge remains, ending with the hope that human will shall conquer fate.
Jove says he cares for mortals, will watch fate from Olympus, and allows the gods to aid either host because Achilles alone may bring Troy down before fate permits.
Jupiter allows Juno to remove Turnus in flight and snatch him from immediate fate, but rejects any hope of changing the whole movement of the war.
Skuld decrees that the child will live only as long as the bedside taper; the eldest Norn extinguishes the taper and gives the stump to the mother with instructions not to light it until her son is weary of life.
The Fates’ power is represented by a thread of life: Clotho prepares flax on the distaff, Lachesis spins the thread, and Atropos cuts it with scissors when a life is ending.
The heart is told that the foundation of worldly things is fiction; it should trust destiny and endure evil, because the lot traced by the heavenly brush cannot be effaced.
The giant host rejoices in pride and is described as caught in Fate's noose. Gods, Gandharvas, sages, saints, and pure beings assemble in the air and hope Raghu's offspring will slay Pulastya's sons.
Trojans wonder at Minerva's deadly gift; Thymoetes advises bringing it to the citadel, while Capys and others advise sea, fire, or piercing and exploring the hollow place.
The passage says a fisherman catches no fish in the Tigris unless it is his lot; a fish does not die on dry land unless it is fate; and a miser seeks wealth while death seeks him.
Patroclus drives fiercely against Trojans and Lycians; the narration says he is blind to fate and that Jove and divine counsel urge him onward to fall.
Northern Orlog, Greek Destiny, Norns, and Moeræ are compared; Vanas are compared with ocean divinities, and Vanas-Æsir conflict with Jupiter-Neptune rivalry.
"But Jove and destiny prolongd his date. / Safe from the darts, the care of heaven he stood"
The chiefs weep, swear to stay and die with Angad, and sit on holy grass with every blade laid southward and their faces to the east.
Merion kills Phereclus, a skilled builder loved by Pallas; Phereclus made Paris’s fleet, called the fatal cause of his country’s woes, while not knowing heaven’s will or his own peril.
The god warns the prince not to meet Achilles with inferior force or anticipate his doom, and says Achilles will die on a decreed day.
Hector foresees the fated day when Troy will fall and says no grief wounds him like the thought of Andromache led away captive, working at Argive looms or carrying water from Hyperia’s spring.
“Jove lifts the golden balances” and weighs the heroes’ destinies; Hector’s scale sinks, “Heavy with death.”
The note says the sons of Usnach were regarded as fated men because of Cathbad's prophecy, with the question being where they would be killed.
Ulysses says Philoctetes remains on Lemnos; he advised rest from war and voyage; prophets require Philoctetes for Troy's destruction; Ulysses says he will attempt to bring him back and obtain his arrows.
Halesus' soothsayer father had kept him hidden in woodland; after the old man's death, the Fates laid hand on Halesus and devoted him to Evander's arms.
The axis is described as a spindle; heavenly bodies form a whole; the image is connected with the web or weaving of the Fates, and the lots are given, woven, and made irreversible by Lachesis, Clotho, and Atropos.
Hector reaches out to clasp the child; the baby cries at the dazzling helmet and nodding crest, so Hector removes the helmet, places it on the ground, kisses the child, and lifts him in the air.
The monarch calls Kaikeyí a traitress plotting ruin to his line, asks what wrong he or Ráma has done, compares her to a venomous serpent, and says he will not forsake his eldest-born Ráma.
Telegonus searches for his father, lands on Ithaca, ravages the island, and unwittingly kills Odysseus when Odysseus defends his country.
Priam addresses Jove as heavenly lord adored on Ida, asks to be directed to Achilles, asks that Achilles be taught mercy, and requests a sacred bird as a right-side augury.
Aphrodite alone defies Momus's criticism because he can find no fault with her perfect form.
Morpheus is linked to shape and assumes various shapes; Icelos is linked to likeness; Phobetor to fear and terrifying mortals; Phantasos to fancy.
A Fox who has never seen a Lion is terrified at their first meeting, less frightened at the second, and by the third approaches and speaks to him as if long acquainted.
The son emulates his father, then sees him ruined by the State like a ship foundering on a sunken reef; the father may be tried, executed, exiled, deprived of citizenship, and stripped of property.
After a second yawn and howl, the innkeeper believes the thief and is terrified at the prospect of facing a wolf.
Hel receives perjurers, criminals, those who die without shedding blood, and those who die of age or disease; innocents are treated kindly, but northern people fear Hel and may choose violent death or self-killing to avoid her realm or join loved ones.
Eurylochus warns against going to Circe's house, saying she will turn them into pigs, wolves, or lions, and recalls how the Cyclops treated comrades who entered his cave with Ulysses.
The porter says the King always gave him a cuff on the head and fears that if the King does the same to the porter by the gates of Death, "they won't have him there at any price, and then he will come back to us."
Jacob says it grieves him that they take Joseph away and fears that a wolf may devour him while they are negligent; the brothers answer that such a loss would show great weakness in them.
Spirits are described as known and feared, but scarcely defined or described.
Perseus returns to Seriphus, sends word of his return to Argos, and follows Acrisius to Larissa; during funeral games Perseus accidentally kills Acrisius with a discus, despite Acrisius' attempt to avoid the oracle.
Ægir and Ran rule the sea and are considered cruel because the surrounding sea enters northern lands through fiords and swallows viking ships and warrior crews.
The wolf sees a boy lying flat on the ground and realizes the boy is trying to hide out of fear of him.
The note says the Koreish warned Mohammed that their gods might harm him; it also recounts Khled Ebn al Wald being warned at al Uzza's temple and then breaking the idol's nose.
Odin leads Fenris to Asgard; the gods fear the wolf, only Tyr feeds him, and the gods decide to bind him rather than desecrate their peace-steads by killing him.
Thunder and lightning begin; a lightning flash strikes a nearby tree, and the people huddle frightened in the shelters. Women cry that they will be killed, and the men appear frightened too.
Atikaya grows wrathful, rides in a chariot bright as a thousand suns, wears a jeweled coronet, bears bow and weapons, and has a flag marked with Rahu the dreadful Dragon; the Vanars flee to Rama.
The note glosses “forty oxen as side-dishes” as literally “forty oxen crosswise to it” and records a Rawlinson manuscript variant of “sixty oxen to drag it.”
Tydides urges the Greeks to refresh their powers by due repast, wine, and food.
Fionnbhar, king over the Tuatha de Danaan, sends messengers across Ireland, and six battalions gather to him by Loch Derg Dheirc on the same day Conan has the wedding-feast ready.
Guests drink wondrous barley beer; the beer speaks through magicians, heroes, and Wainamoinen, who urges that it be praised in song by heroes, hostess, bridegroom, and guests.
Two annual feasts are described: Id al fetr, the feast of breaking the fast after Ramadan, and Id al korban or Id al adha, the feast of sacrifice beginning when victims are slain at the pilgrimage of Mecca.
Angus Og, son of the Dagda, makes a feast at Brugh na Boinne for Finn and the Fianna; the gathering includes splendid clothing and golden cups.
The speaker advises feasting with friends before breath is chilled in death and earthworms feast on the body.
Sualtaim leaves with warnings. Cuchulain enters the wood, cuts an oak sapling with one blow, makes a twig-ring using one foot, one hand, and one eye, writes ogam on it, and fixes it around the pillar-stone at Ard Cuillenn.
Old Prussians and Lithuanians invited the deceased soul to meals, ate silently without knives, left fallen morsels for lonely souls, and a priest swept the souls out.
The other traveller cannot escape, throws himself on the ground, pretends to be dead, keeps still, and holds his breath.
The princess decides to feign madness rather than break faith with the Prince of Persia; she speaks absurdities and makes strange gestures, and the Sultan leaves her with her women.
Kaikeyí leaves her bower with the hump-backed maid for the mourner’s room and throws her pearls, gems, and ornaments to the earth.
The father takes an axe, waits near the snake's hole, strikes at the snake, and cuts off the tip of its tail before it retreats.
The young stag lies still, arranges his limbs, throws up earth and grass, hangs out his tongue, wets his body, swells his belly, breathes through one nostril, stiffens his frame, and appears like a corpse while flies and crows gather.
The young crab's apparent unconcern is part of his plan: he pretends not to know the murderer and pretends to think his father died by his own fault so that the revenge plot can remain secret.
The cited source quatrain says the speaker's sympathetic friends have left one by one, sunk at the foot of Death, and as cup-companions became drunk before the speaker.
Atalanta is described with a fastened robe, plain knotted hair, an ivory weapon-keeper on her left shoulder, a bow in her left hand, and an appearance compared to both maid and boy.
Bellona is described as a female battle divinity associated with Mars, guiding his war-chariot and appearing armed, enraged, with scourge and lance.
Conchobar's plan is to send a large group of women, led by Scannlach, to expose themselves before the youth; he says that if Cuchulain is a true warrior, he will not resist being bound and placed in cold water until his anger departs.
The palace interior includes a large court, open-work gallery, platform, amber throne on four ebony columns, jewels, and a marble basin filled with water from a golden lion's mouth.
The woman says she has power against Cuchulain because she is at the guarding of his death; she brought the cow from the fairy-mound of Cruachan to breed by the Black Bull of Cualnge, and Cuchulain will live until the calf is a yearling.
A richly dressed maiden approaches the gate, praises Owain, offers help, gives him a ring of concealment, and instructs him to follow her unseen by placing his hand on her shoulder.
Speaker E says that if anyone among the troops of white women is vexing him, she shall come there and courtship shall be made by E's help.
The Koran is said to mention three angels or intelligences worshipped under female names: Allat, al Uzza, and Manah.
Credhe gives each of the Fianna battle dress, and Finn has her come along; she brings a great herd of cattle.
Camilla and her Volscian squadron meet Turnus at the gateway; she dismounts and offers to engage Aeneas' cavalry while Turnus guards the city.
After Hector's death, Penthesilea arrives with an Amazon army; she is queen of the Amazons, daughter of Ares, and wants to fight Achilles and avenge Hector.
Turnus names Messapus, Tolumnius, and Camilla the Volscian as allies; Camilla leads a train of cavalry and brass-clad squadrons.
Camilla kills Euneus, Liris, Pagasus, Amastrus, and pursues Tereus, Harpalycus, Demophoön, and Chromis; as many darts as she throws, so many Phrygians fall.
In answer to Ailill, Fergus identifies the youth as Conall Cernach, son of Amargin, and compares him to battle, strife, a monster's rage, a lion's madness, a snake's cunning, the Badb's rock, sea over dikes, shaking rocks, and a wild host.
Yaman is praised for climate, fertility, riches, and produce; Alexander planned to conquer it; its fertility is attributed to well-watered mountains, while coastal desert is dry and streams vanish into sands.
Priapus is named as son of Dionysus and Aphrodite and described as god of fruitfulness and protector of flocks, bees, vines, and garden produce.
Near Feilenhof in East Prussia, peasants judged a wolf in a field by its tail: a dragged tail led them to thank and feed it for bringing blessing, while a high tail led them to curse and try to kill it; the passage says the wolf is the corn-spirit and its fert
Festivals were instituted as seasons of rest, rejoicing, and thanksgiving, and as anniversaries commemorating events of national importance.
Book I opens with a festival in honor of Bendis in the Piraeus and a promised equestrian torch-race in the evening.
The Daedala story of Hera’s quarrel with Zeus and retirement is interpreted as possible crop failure; Demeter’s anger and seclusion after Proserpine’s loss are cited as a parallel, and festival myth is used to infer a rite meant to avert famine through divine
Crowds from surrounding country districts flocked to Rome in varied masquerade dress; practical jokes, shouts, enjoyment, and hilarity filled the celebration.
The sons decide to attack Finn, go to Almhuin, refuse offers, and slaughter troops sent against them.
A renewed falling out occurs over dividing one of Manannan's pigs; at Daire Tardha in Connacht, Finn's men and the sons of Morna fight, fifteen of the sons of Morna's men are killed, and Conan advises them to oppose Finn's friends.
Near a shining palace Hanuman sees a tear-worn, fasting, neglected woman watched by fiends and giantesses and recognizes her queenly bearing.
Culann describes an excellent bloodhound brought from Spain, restrained by three chains with three men at each chain, released to guard goods and cattle, knowing only him, and possessing the power of hundreds.
Angels are described as pure beings with subtle bodies created of fire, without eating, drinking, sex, or propagation; they worship, praise, intercede, record actions, carry God's throne, and perform services.
Apollo leaps from the ship like a noonday star with fire and brightness, enters his shrine among tripods, makes flame and radiance fill Crisa, frightens local women, and returns in youthful human form.
Cymodocea says Ascanius is confined within wall and trench amid war, Turnus plans to block allied forces, and Aeneas should call his crews to arms before dawn and take the shield forged by the Lord of Fire.
Meleager's eyes shine with fire, he slays the Calydonian boar, and Apollo kills him with arrows; Deianeira is linked with a poisoned robe holding doom.
The horse stops at a stream of fire crossing the path; within it are a fire-fall, fire-rock, fiery hillock, and an eagle streaming fire from throat and feathers.
Aedh tells Finn he has brought the deadly weapons that will kill the King of the World, says Labran obtained them through Druid arts, and puts them in Finn's hand; when uncovered, flashes of fire and deadly bubbles rise from them, encouraging the Fianna.
Lavinia stands beside Latinus feeding the altars when her hair, attire, and circlet catch fire; the sign is said to foretell glory for her and great war for her people.
Man is created from dried clay and dark molded loam; the djinn were created before from subtle fire; the Lord says that after fashioning man and breathing of divine spirit into him, the angels should fall down and worship him.
Yusef, surnamed Dhu Nows, is described as persecuting those who would not become Jews, with the common torture of throwing them into a “glowing pit of fire,” whence he was called “the Lord of the Pit”; the persecution is said to be mentioned in the Koran.
Pallas throws her aegis over Achilles, spreads a golden cloud around his brows, and a 'stream of glory flamed above his head'; the radiance is likened to beacon fires from a besieged town.
Khara looses his “mighty mace ringed round with gold”; it flies like a red bolt alive with fire, sending fiery flashes and scorching trees and shrubs.
The passage says that, once both cycles were known, writers naturally introduced personages from one cycle into another; such figures are described as subordinate outside their proper cycle, with Conall Cernach and other Heroic Age warriors contrasted with Con
At the hermitage the queens see Ráma; he clasps their feet, Lakshmaṇ reveres them, and Sítá bows with tears. The queens embrace Sítá and speak of her forest suffering.
The son's spirit emerges in celestial form, says filial care has won him a glorious home above and that his parents will share it, then ascends with Indra in a bright flaming car.
Bharat says his father has died through the queen, Rama roams as a devotee, and the queen came like night of fate to devastate the royal house.
Rama says he cannot decline the wood journey because of his father's command, oath, and truth; he teaches that obeying father, mother, and holy guide wins blessings and higher worlds.
The hundred girls refuse the Wind-God’s suit, saying their father Kuśanábha is their supreme authority and that those given by his decree will be their husbands.
The king cries 'Woe! woe!', swoons on a gold-wrought couch, and Rama raises him; Kaikeyi continues to urge Rama with harsh words, which he hears serenely.
Kauśalyá kisses and embraces Ráma, tells him to go, blesses his safe return to Ayodhyá, and speaks of seeing him rule after the forest exile.
"I do not fear to be killed, but I have a mother, of whom no one will take care except myself."
Humankind is commanded to show kindness to parents; the mother bears the child in the womb with pain, gives birth with pain, and the carrying and weaning span is thirty months.
Man is commanded to show kindness to parents; his mother bears and brings him forth with pain, and bearing and weaning total thirty months.
The father recognizes the mirror as the gift he brought her mother from the capital; the daughter explains her mother’s last words and promise to meet her when she looked into the glass.
Sadamitsu decides to leave for the Capital with Kintaro; Yama-uba is sad but hides her grief, and Kintaro promises to remember and care for her when he becomes a knight.
Amphiterus and Acarnanus avenge Alcmæon's death while very young; this is explained as Hebe adding years to them. Iolaüs is compared with Æson as a person who renewed youth.
The human addressee is described as the result of four elements and seven heavens; the speaker urges wine because, once departed, the person will not return.
Arjun and Karna are called life-long rivals; they fight until one must fall, exchanging arrows likened to floods and hissing serpents.
Aino's departing song addresses her mother and brother, repeats that she sank with the many-colored stone, and warns family members not to use the waters for bread-making or watering horses; the preceding lines similarly warn her father not to fish there.
When religion becomes neglected or corrupted, God is said to re-inform humanity through prophets; Moses and Jesus are named, and Mohammed is described as their seal.
The first and second arrows both hit the centipede's head but glance off; the passage states that the centipede is invulnerable to weapons, and the Dragon King trembles with fear.
A tradition from Mohammed predicts that in the last times the Ethiopians will utterly demolish the Caaba and it will never be rebuilt.
God says humans were created and formed, commands the angels to worship Adam, and Eblis refuses, saying he is superior because he was created of fire and Adam of clay.
Etain says there is another day; that night Ailill keeps watch with a great fire before him and water beside him to put upon his eyes.
Hasan's neighbor Shamaun is described as an infidel and fire-worshipper near death; Hasan sees his hair and beard blackened by smoke from assiduous fire-worship.
If the prao strands at an inhabited place, sickness is expected there; coastal people burn it because demons fly from fire.
The wicked are seen bound in fetters, wearing pitch as inner garments, and with fire covering their faces, so every soul is rewarded according to what it deserved.
Jason gives the crown to Acastus, marries Glauce/Creüsa, and Medea goes to Corinth, leaves her sons in Juno’s temple, and burns Creon’s palace, killing Creon and his daughter.
Turnus, unable to reach the Trojans inside the camp, attacks the fleet lying by the river, calls for fire, takes a blazing pine-torch, and his followers arm themselves with faggots and brands.
Firebrands pour in from all sides; fire and rolling smoke rise over the high stern and into the sky.
Hector grasps the high stern and commands the bringing of flames, saying Jove now calls them to arms and supports their fires.
The note identifies a fire supposed to burn beneath the sea.
Brazen-footed bulls breathe flames from adamantine nostrils; the son of Æson, protected by incantations, approaches, strokes, yokes, and makes them draw a plough over the untilled plain.
Cacus is named as Vulcan's son and is described as spouting black fire from his mouth while moving in giant bulk.
Jin or Genii are described as an intermediate order created of fire, grosser than angels, and as eating, drinking, propagating, and dying.
An eyewitness sees a procession of fifty men go westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire.
Moses sees fire, tells his family to tarry, and says he may bring a brand from it or find direction by it.
"who giveth you fire out of the green tree ... ye kindle your fuel from thence"
Rhuvawn’s troop approaches the ford; they are served with mead and bragget, loved by kings’ daughters, praised for facing peril, all red as blood, and one knight appears like a pillar of fire; the troop encamps above the ford.
Etna is described as formerly not fiery and not always to remain fiery; possible causes include living earth’s breathing passages, enclosed winds, burning bitumen or sulphur, and exhausted fuel.
The lovers go to the desert to burn themselves; "Hand in hand they sprang into the fire," Absál falls among the flames, and Salámán remains unscathed.
The governor leads Yamato Take to a high-grass plain as a trap; fire breaks out around him on all sides, and the prince realizes the hunt was a trick intended to lure him like a wild beast.
Envoys visiting a Tartar Khan and their gifts had to pass between two fires before admission; the fire was said to purge magical influence intended against the Khan.
In Afghanistan and parts of Persia, travellers may be received before village entry with sacrifices of animal life or food, fire and incense, or lighted embers thrown under a horse’s hoofs with words of welcome.
The note says some writers reported that Turnus set Aeneas's ships on fire, a tempest extinguished the flames, and Ovid's story may follow Virgil's earlier account of the ships' delivery.
The Kasan Wotyaks offer a sacrifice to the Devil, then men on horseback arm themselves with whips, lime-wood clubs, and lighted twigs, beat house and yard corners, spit at the ejected fiend, ride out yelling, fling away clubs, and spit again at the Devil.
Index entries refer to a fiery furnace, a fire-god conquered by a quail, fire restrained in the Buddha's presence, the origin of jungle-fire, and jungle-fire stopping before the Buddha.
He became Abraham and appeared in fire, which turned to roses for His sake.
The Pomos of California hold a seven-year expulsion of devils: disguised men with paint and flaming pitch vessels personify devils, come from the mountains, frighten the crowd, enter the assembly-house, and are chased back into the mountains after sham fightin
Abū ʿAbdallah wants Shiblī’s bonnet to match a gifted frock; Shiblī leads him home, takes the frock, places the bonnet on it, and burns both.
A beautiful woman's husband goes to the mountains and returns with a deer; at night she cries that he is not her husband, and neighbors come, after which a strong man beats him and he turns into a horse.
Khadjah receives the news with joy and says she trusts he will be prophet of his nation.
Tyrrhenus and Aconteus charge with crossing spears and are the first to fall; Aconteus is hurled away and dies.
Sale's note describes angels sent to fetch earth for Adam's creation, Azral completing the task, the earth being kneaded and fashioned into human form, Adam's animation with an intelligent soul, and Eve formed from his left side.
Rosenzweig explains an allusion as dust and water kneaded by God into Adam’s body; Hafiz mockingly calls the human body a house of joy.
Humans are told to fear their Lord, who created them from one soul, created its wife from it, and spread many men and women from the two.
Atalanta regards Hippomenes kindly, is uncertain whether to wish for victory or defeat, and inwardly urges him to abandon an alliance stained with blood.
“It is he who hath created you from one person, and out of him produced his wife.”
The note says the passage may mean the sea had not been navigated before, and mentions poetic claims that the Argo was the first ship, with the alternative that it was the first warship.
Fable is justified as a way to teach plain truths simply through non-speaking animals; replacing wolf or fox with human types such as baron or diplomatist would force attention back to human complexity.
Hector tells Andromache that no hostile hand can hasten his doom before fate, and that every mortal has a fixed term from which neither force nor flight can save them.
Gorresio’s note says thirty-three is the number of Vedic divinities in the Rig-veda, citing invocations of the Asvins and Agni, and explains later expansion of the divine host while retaining the phrase “thirty-three Gods.”
A beautiful woman in a crimson cloak says she is the daughter of Garraidh, curses the King of Greece for binding her to Tailc, describes Tailc as coal-colored with a cat's head and tail, says she has sought help throughout the world, and receives Finn's promis
Another account adds Sadaka as joint conspirator and says the young camel flees to Mount Kra, cries three times, and is received into the opened rock when the people cannot catch it.
The narrator describes Byblis’s wavering mind and repeated exposure to repulse; eventually the brother flees his country and the crime and founds a new city abroad.
Socrates brings the speaker to feel he can hardly endure his life; unless he shuts his ears and flees as from a siren's voice, he fears he would grow old sitting at Socrates' feet.
The traveller says he flew over the sea and shows the diamond, which gives power to fly. The old man offers an axe that can cut wood, kindle fire, and cut off heads when commanded.
At the river during a dark storm, the prince abuses his servants; they throw him into the strong current and later tell the king a flood carried him away.
A flood surrounds a large rock where a wolf has been sleeping; on waking, he finds himself imprisoned with no way off and nothing to eat.
God sends a flood sweeping bodies and some survivors into the sea; others flee and perish; Abraha reaches Sanaa but dies from plague-like bodily decay.
The crocus was to attract Europa, as in a very similar story of Persephone in Homeric Hymn ii, lines 8 ff.
The work is likened to a mighty tree from vigorous seed, improved by industry, flourishing, bearing fine fruit, and having luxuriant branches that may be lopped for regular appearance.
"Do thou smile like the rose at loss and gain"; the rose smiles though its petals are torn apart.
The note describes little scarlet tulips on barren Persian hillsides and mountain passes, shining like jewels among dust and stones.
Kuvera is the God of Riches, brother and enemy of Rávan, and first possessor of Pushpak the flying car.
Ferdia and Cuchulain exchange verses of taunt and threat, including predictions of bloodshed, drowning, defeat, and death at the ford.
Laeg’s exultant cries come between Ferdia’s dying groans and Cuchulain’s lament; Laeg is said to be unable to see his master’s point of view and to serve as a foil for Ferdia.
The passage argues that the Finn Saga's wider prevalence suggests an early race occupying Ireland and Scotland; later the Aryan Gael ruled the island and had his own gods and heroes sung by bards as court poetry.
Some stories are specifically Buddhistic, but many are age-old folklore appearing under various guises, including use by Boccaccio, Poggio, and Chaucer's tale of 'the Ryotoures three.'
The passage says Homer teaches when to be plain and when figurative; translators should follow his footsteps. It contrasts translators who leap and strain after him with those who creep in his train, while Homer proceeds with unaffected and equal majesty.
Joseph furnishes provisions, asks the brothers to bring their father’s son, and warns that no corn will be measured for them if they do not bring him.
The passage instructs eating what has God's name pronounced over it, avoiding wickedness, not eating what lacks God's name, and resisting satanic suggestions to dispute.
Zeus sends Hermes to Aides; Hermes finds Persephone sorrowing beside Aides; Aides consents to release her and gives her pomegranate seeds, which she swallows.
Hecate’s favour is propitiated by offerings and sacrifices, chiefly black lambs; night festivals by torchlight require exact ceremonial detail to prevent evil spirits entering among worshippers, and monthly food is placed at crossroads for Hecate and other mal
A note reports Moggridge's statement about bread and salt on a corpse as possible sin-eating, but cautions that he lacked personal knowledge and that the evidence should be treated carefully.
Foreign writers are cited for the claim that Arabs abstained from swine's flesh, considered it unlawful, and had few swine in their country.
The passage prohibits carrion, blood, swine flesh, animals invoked in another name than God, animals killed in specified improper ways, animals sacrificed to idols, and casting lots with arrows; woe is pronounced upon apostates.
“a dog must never be permitted to eat the heart of a salmon”; the note adds that the heart is cut out before sale to prevent this.
After the emus are cooked, Deegeenboyah offers to carry them while the others play; once out of sight he takes the emus through a trap-door opening into the underground home of the Murgah Muggui spider, using a route with another exit near his home.
Harun-al-Rashid subdues Egypt and, in contempt of Pharaoh’s proud claim to divinity, appoints his low-status bondsman Khosayib to govern it.
Monks correct Udāyin; boys and novices remove him, saying the brethren are deprived of their due when he gives tickets.
Myrrha sighs deeply at mention of her father. The nurse suspects love, embraces her, says she understands Myrrha is in love, and promises her father will not know.
The Caliph encounters a fisherman in the forbidden garden lake area, has him draw nets, takes two large fish, exchanges clothing with him, and returns to the pavilion as a fisherman bringing fish.
Fable summary: Myrrha, daughter of Cinyras and Cenchris, loves her father incestuously, attempts hanging, is saved by her nurse, reveals her despair, obtains her desire by stratagem, is pursued by her father, bears Adonis, and becomes a tree.
“wine, and lots, and images, and divining arrows” are described as “an abomination of the work of Satan.”
The nurse finds Cinyras drunk, describes a real passion under a false name, says the maiden is Myrrha’s age, and reports success to Myrrha, who feels divided joy and dread.
Princess Ilse, daughter of the giant of the Ilsenstein, is loved by the mortal Lord of Westerburg; her father disapproves and forbids her to see him, but she continues to visit him.
"They would have united themselves, too, by the tie of marriage, but their fathers forbade it"; their affection remains mutually inflamed.
At the bottom of the stairs they enter a smoke-filled ante-room and then a bright chamber with a platform holding the half-burned bodies of the prince and a lady.
A major teacher of Qonya hears a lute while lecturing and declares that lutes are an innovation on prophetic usages and must be interdicted.
Aeolus gives Odysseus an ox-skin containing contrary winds, warns him not to open it, and sends Zephyrus to carry the ship toward Greece.
Aeolus rules the Etrurian seas and confines winds in a leather bag; companions open it believing it gold, and the ship is driven back to Aeolus' harbor.
Callisto is hunted, handed with her babe to Lycaon, later enters Zeus’s forbidden precinct unknowingly, is pursued by Arcas and the Arcadians, is about to be killed, but Zeus delivers her and places her among the stars as Bear.
The draft shifts away from the word “sister” and speaks as a lover; the letter names Byblis, describes bodily signs of love, mentions tears, kisses, a wounded heart, a raging fire within, and a struggle against Cupid’s weapon.
Geraint says he desires silence and orders Enid to hold her peace; she agrees while saying she may hear fierce words against him.
Yusef, surnamed Dhu Nows, is described as persecuting those who would not become Jews, with the common torture of throwing them into a “glowing pit of fire,” whence he was called “the Lord of the Pit”; the persecution is said to be mentioned in the Koran.
Cuchulain asks whether this is Ferdia's face, says he is led to war by a woman to shed his comrade's blood, and names Maev's daughter Findabar; Ferdia says he is forced toward the place of his final grave.
At Olaf Tryggvesson’s court, Nornagesta is converted and baptized by force; the king forces him to light the taper, and when it goes out Nornagesta falls lifeless.
Laeg tells Cuchulain to quit the ford; Cuchulain agrees and says all other combats were games and light matters compared with the fight with Ferdia.
Fergus asks for cattle to sustain his men. Ailill refuses, saying the gift would appear motivated by fear that Fergus might take his wife, but offers an ox and bacon. Fergus refuses the food and challenges Ailill to a duel by the ford.
Buide son of Ban Blai, a follower of Ailill and Medb, meets Cuchulain while the Brown Bull and fifty heifers move before the warriors; Cuchulain questions the men, challenges Buide to the ford, casts a short spear, and Buide falls at the ford, giving rise to A
The sons of Ailill make white-thorn and black-thorn hurdles in the ford as defense, preventing Regamon and his people from passing until Ailill's army comes.
"Thou beggst his arms, and in his arms thy death."
The enemies of Ireland gather under Daire Donn, High King of the Great World, intending to take Ireland and put it under tribute.
On the Alps, a sheep-herding woman says her mother came from Ireland, warns that ill luck awaits Irishmen there, and describes a grim land where warriors take captives, women, and cattle.
The Aethiopis is summarized as including Penthesilea's aid to the Trojans and death, Memnon's arrival and fall, Achilles' death by Paris' arrow, and the dispute of Odysseus and Aias over Achilles' arms.
Aeneas examines the temple, sees ordered images of the battles of Ilium and figures including the sons of Atreus, Priam, and Achilles, then weeps and speaks to Achates about Troy's agony being known everywhere.
The translator says Muslim doctors treat the fulfillment of this prophecy as a famous proof that the Koran came down from heaven.
Amphius and Adrastus, sons of Merops, lead troops; Merops foretold their doom, but fate drove them to war and death.
The note explains lines about someone needing to go to the sod of his final resting-place; it rejects a universal rendering by O'Curry and Hyde and says the person meant is Ferdia.
Hsi Wei says divination favored burial at Sha-ch'iu; a deep grave revealed a stone coffin whose inscription said posterity could not be trusted and Duke Ling would seize it for his tomb.
Sita sees a monkey, clings to Rama in fear, and he embraces and consoles her while scaring it away; the brow mark is transferred to Rama's chest, making Sita laugh.
Ráma strings his gold-adorned bow, identifies himself and Lakshmaṇ as Daśaratha’s sons living with Sítá in Daṇḍak forest, says he acts at the hermits’ prayer, and warns the giants to leave.
Lakshman hears Sita's bitter speech, raises joined hands, calls her his deity, rejects her words, and calls the wood's dwellers as witnesses to his truthful pleading.
Because he is not a tempting morsel, Sindbad may wander; when the captors leave an old man to guard him, he escapes into the forest and outruns the guard.
“Let this fair hill Ayodhyá seem, / Its silvan things her people deem, / And let these waters as they flow / Our own beloved Sarjú show.”
Rama describes a lovely glade with flowering trees, a lilied lake, the Godavari, swans, geese, deer, peacocks, hills, rocks, caves, mountains, creepers, and many named trees and flowers; he says Agastya’s description is true.
At Fidduin, Medb sees Fedelm the seeress in a chariot, asks how the journey will be, receives the answer that Fedelm cannot see into the wood, and orders the wood cut down and made plough-land.
Signy pleads for her brothers and obtains that they be chained to a fallen oak in the forest, while Siggeir confines her in the palace under guard.
Millikki, forest-hostess and mother of the herds at pasture, is asked to send servants and assistants so the herds may be guarded through summer.
Oisin says he has no strength or power, is sorrowful in old age, and is grieved to drag stones to the church and hill of the priests.
"we shall come to a fight of very many and very hard spears, of plying of red swords in right fists"
Euchenor, son of the seer Polydus, had been told he would die by arms abroad or disease at home; he sailed to war and was killed by Paris's arrow beneath the ear.
"Therewith she began to prophesy and to foretell the coming of Cuchulain to the men of Erin"
Lairgnen, king of Connacht, is married to Deoch; the passage identifies them as the Man from the North and Woman from the South spoken of by Aoife. Deoch desires the birds and demands that Lairgnen bring them to her.
Ferdiad says Scathach foretold his fall on a ford through Cuchulain and blames Medb's guile for setting him against Cuchulain.
“On this day, a twelve-month later, this ill-fated prince will die!”
She reports that truth-declaring Brahmans and diviners in her father's palace foretold that she would dwell in the wood, and she has longed for that forest life.
Achilles fell before Troy by Paris's arrow shot in his heel, as Hector had prophesied at his death.
“So that he may take the point of a weapon through him.”
On the third night, Ilmarinen sees the magic Sampo rising, forges it with tongs, anvil, and hammer, and the finished Sampo produces flour, salt, and money with a many-colored rocking lid.
Ilmarinen forges a giant magic eagle in the furnace from ancient wisdom fire, gives it iron talons and a steel-and-copper beak, sits on its back, and orders it to fly to Tuoni's coal-black river and seize the fish of Mana.
In the Finnish excerpt, Louhi of Pohjola asks Wainamoinen what he will give if she brings him to his own lands and home precinct. Wainamoinen asks what she wants. Louhi calls him wise and asks whether he can forge the Sampo with a decorated lid from a swan fea
Infidels are told that if they desist, the past will be forgiven, but if they return they already have before them the doom of the ancients.
The righteous avoid heinous crimes, forgive when angry, obey God, pray, consult one another, give alms, and respond when injured.
Joseph asks the one expected to escape to remember him before his lord; the devil causes forgetfulness, and Joseph remains in prison for years.
Ferdia asks what arms they shall use; Cuchulain gives him the choice until night because Cuchulain chose on the previous day; Ferdia selects heavy hard-smiting swords, and both take great shields and swords.
The charioteer dons his charioteering suit, including a buckskin kirtle and a raven-feather mantle made by Simon Magus and transmitted through Darius/Nero, Conchobar, Cuchulain, and Laeg.
“What has brought thee here, O Hound, / to fight with a strong champion?” The stanza also warns that crimson-red blood will flow, the journey is woe, and healing will be needed if he reaches home alive.
The landlord of Pohyola takes down a broadsword, challenges Lemminkainen, and Lemminkainen answers by describing his proven blade and his hero-father's use of it.
Ket welcomes Conall with phrases including “heart of stone,” “wild glowing fire,” “sparkle of ice,” “wrathfully boiling blood,” “scarred winner of victory,” and “son of Finnchoem.”
A message from the king calls for parley; the visitors name Fraech, son of Idath; the steward reports this, and Ailill and Medb welcome them and allot them a fourth of the house.
Ferdia asks what weapons they will use; Cuchulain grants him choice until night because he reached the Ford first. They use shields, edged throwing-shields, javelins, ivory-hilted dirks, and darts from dawn to midday; all casts hit, but neither warrior is woun
“My substance of the common Earth was ta'en / And to this Figure moulded, to be broke, / Or trampled back to shapeless Earth again.”
The Teacher says the fire goes out there through the power of a former act of his, and that no fire will burn on that spot through the whole kalpa.
The Teacher explains that the wood’s immunity from fire comes from the former Act of Truth, proclaims the Truths, and identifies his former parents and himself as the King of the Quails.
The Master says the monk had previously also fallen into another's power through lust of taste, then identifies Sanjaya with the slave-girl, the antelope with the monk, and the king of Benares with himself.
Sāriputta returns with the mendicants; the mendicants praise him as returning with five hundred disciples, while Devadatta is without followers.
The monks discuss the incident; the Teacher says the Jetavana robe-maker took others in and was outwitted in a former birth also, then begins a tale.
After the story, the Teacher proclaims the Four Truths and identifies the former barber as Ānanda, the prince as Rāhula, and Makhā Deva as himself.
Ferdia recalls that among Scathach, Uathach, and Aife, Cuchulain served him by whetting spears and preparing his couch; Cuchulain answers that this was when he was younger and lower in standing.
Cuchulain says Ferdia should not have come to fight him because when they lived with Scathach, Uathach, and Aife, they customarily went together to battles, skirmishes, forests, wildernesses, and difficult things.
Cuchulain says it is a pity for Ferdiad to abandon his alliance and friendship for a woman trafficked to fifty warriors, and recalls that they practiced valor and arms together with Scathach, Uathach, and Aife and sought many battles and places together.
Ferdiad recalls their time with Scathach, Uathach, and Aife and claims Cuchulain once served him; Cuchulain acknowledges this was because of youth but says his present mood is different.
A counsel states that present joy and sorrow arise from former deeds, urges calm, calls for funeral rites, and names Angad as his father’s rightful heir.
As in the Republic, the Statesman has a myth, but it describes a former rather than future existence of mankind; it asks whether a state of innocence or one with art, science, and moral distinction is preferable, and gives no answer.
After fighting until evening, Cuchulain and Ferdiad stop, give arms to charioteers, part sadly without kiss or blessing, exchange no healing herbs, food, or drink, and their horses and charioteers remain separated.
The father asks Jupiter to restore his past years and recalls cutting down enemies, burning conquered shields, and killing King Erulus, who had three lives and triple arms from Feronia.
Nestor joyfully replies that Achilles has honored a senior; he says his strength has left him and recalls former victories in games and contests against named opponents and rivals.
Under the hot sun, Socrates proposes rational conversation; chirruping grasshoppers may carry the words to the Muses, because grasshoppers were once humans who died from love of song and report to the Muses in heaven.
At Jetavana, monks discuss Devadatta’s wickedness, including suborned archers, a hurled rock, and the elephant Dhanapālaka as attempts to slay the Sage.
Labraid's usual title is given as Labraid Luath lamar-claideb, closely connected with him and usually translated "Labraid quick-hand-on-sword."
An editor notes that sixteen lines recur from Canto XLVIII and calls the repetition of several lines a Homeric custom.
The rampart is built in the seventh book; Achilles' fighting had served as protection, and disasters after his secession make other protection necessary.
Despite Bifröst and Heimdall's watchfulness, the gods fear frost giants may enter Asgard and decide to build an impregnable fortress.
Rávaṇ tells Prahasta: “Array thy fourfold forces well / To guard our isle and citadel.”
The Ulstermen, with Medb and Ailill's people, lay waste the castle and take Flidais, women captives, costly things, gold, silver, horns, drinking cups, keys, vats, garments, a hundred milch-cows, a hundred and forty oxen, and thirty hundred small cattle.
The old man realizes the wen has been removed without pain or scar and returns home joyfully under the young moon.
In later times Tyche appears blindfolded and standing on a ball or wheel, signifying fortune's fickleness and revolving changes.
Tzŭ Chi summons Chiu Fang Yin to examine his eight sons; Chiu Fang Yin says K'un is fortunate because he will eat at a prince's table until his death.
A meeting with Moses is appointed for thirty nights and completed with ten more, making forty nights; Moses tells Aaron to take his place among the people and act rightly.
Cuchulain welcomes Fergus as master and offers lodging; Fergus replies that he has come to fight and do battle.
Fergus arrives and is welcomed; Cuchulain offers him lodging, food and drink, protection in combat, a bed of rushes, and guarding while he sleeps; Fergus blesses his fosterling.
A comparative passage from Quintus Calaber describes Achilles as an infant placed in a caretaker's arms, reared as his own with a parent's love, and compared with the Homeric Phoenix-Achilles passage.
Cuchulain asks Fergus not to be angry, invokes Fergus's nurture and care, argues that Etarcumul was at fault, and asks the charioteer whether Cuchulain caused it.
Pwyll thanks Teirnyon for rearing the boy; Teirnyon says his wife nursed him and is distressed at parting; Pwyll promises support, appoints Pendaran Dyved as another foster-father, and Teirnyon returns home refusing gifts of jewels, horses, and dogs.
Thorsten returns with the three greatest treasures of the North; Ingeborg bears Frithiof, Belé has Halfdan, Helgé, and later Ingeborg, and Hilding fosters or cares for Frithiof and young Ingeborg.
He wakes on the hillside where hounds found him and later searches for the place where he was raised but cannot find it.
The Hanyfs are said to have been called Sabeites and to have received the Books of Abraham; commentators allegedly saw Koranic borrowing from them, including legends of Ad and Themoud; the books are later described as a recent forgery.
An Ass and a Dog travel together, find a sealed packet on the ground, and the Ass opens it and begins reading the writing aloud.
Myscelos thanks Hercules, sails over the Ionian sea, reaches the river Aesar, finds a mound covering Croton's sacred bones, founds walls on the appointed land, and names the city after Croton.
The Christian priest Sæmund is said to have collected pagan poetry into the Elder Edda, described as a chief foundation for knowledge of Norse ancestral religion.
Abraham says to his father and people: “I am clear of the gods which ye worship, except him who hath created me; for he will direct me aright.”
She chooses the highest castle at Arvon; Roman earth is brought for the emperor's health; the other castles are Caerlleon and Caermarthen.
Aeneas reaches Thrace, formerly friendly to Troy, and lays the first foundations of a city called Aeneadae.
The passage describes Plato's ideal state as impossible in his age yet retained as a pattern; it mentions the philosopher son of a king, the noble lie of earth-born men, and the Republic as a vision only.
Plato traces mutual need and division of labor in an imaginary small community; the community grows through imports, exports, exchange, retailers, and a market-place into the first or primitive State.
The note explains that Brahmans divide the present mundane period into four yugas: Krita, Treta, Dwapara, and Kali; these are respectively associated with truth/perfection, three sacred fires, doubt, and present evil.
The passage mentions the myth of earth-born men, the four ages of the world, Hesiod and the poets, the old Greek polis, and Plato's vision of a city in the clouds.
At the lake, the fisherman casts his nets and catches four fish, one each white, red, blue, and yellow.
Four witnesses are required against women accused of whoredom; witnessed women are confined in separate apartments until death or a divinely afforded escape; two offenders are punished unless they repent and amend.
Vishṇu, after promising the gods, seeks a human birthplace, divides himself into four parts, and chooses Daśaratha, sovereign of men, as father.
Socrates begins by glorifying madness and divides it into divination or prophecy, purification by mysteries, poetry inspired by the Muses, and love; the passage compares parts of this discussion to Cratylus, Io, and Ion.
Those taking patrons besides God are likened to a spider making a house, and the weakest house is the spider's; similitudes are understood by the wise.
The narrator states conviction in the unity of authorship of the Homeric poems, while acknowledging corruptions, interpolations, poetasters, and copyist negligence.
Each Jātaka is introduced by a story explaining where and why it was told by the Buddha; the Birth Story is the Atīta-vatthu, and the Introductory Story is the Paccuppanna-vatthu.
Madawc possesses Powys; his brother Iorwerth is lower in rank, grieves over Madawc’s honour and power, seeks counsel, and refuses Madawc’s offer to become Master of the Household with horses, arms, honour, and equal fare.
The six unpaid jewelers petition Princess Moonlight, saying they made the gold branch with silver twigs and jeweled fruit; the deception is exposed, the Princess sends back the branch, pays the workmen, and they leave happy.
Man is not to be managed as a mere thing; those who understand this may wander among the six limits of space and over the continent of earth, free in coming and going.
The audience calls for the slave to be spared, and the governor, marveling at the beast’s gratitude and fidelity, grants freedom to both.
Hsien sees an official who has lost a foot, asks whether it is the work of God or man, concludes it is God’s work, and compares wild fowl who prefer freedom to being fed in a cage.
In the democratic State there is said to be no necessity to govern, be governed, go to war, remain at peace, or refrain from public office or judging if one has a fancy for it.
The Wild Ass taunts the Pack-Ass, claiming freedom, no work, and abundant fodder in the hills, while saying the Pack-Ass depends on a master, carries heavy loads, and is beaten.
The daughter of Miletus loses understanding, tears her garments, beats her arms, raves openly about unlawful hopes, leaves home, follows her fleeing brother, and is compared to Ismarian Bacchanals as Bubasian matrons see her howling over fields.
The Combat at the Ford is praised as old Irish work and described as an account of a struggle between two friends, with brilliant descriptions, chivalric sentiments, and rapid action.
Near the goal, Nisus slips on blood from slain steers that had wetted the grass, falls among dung and sacrificial blood, then throws himself before Salius so that Salius falls and Euryalus passes to win first place.
Fergus says the opponent is Cuchulain's "friend," "companion," "fellow pupil," and equal: Ferdia; Cuchulain replies that he is sorry his friend should come to such a duel.
A man and a satyr became friends and determined to live together.
Theseus confronts Pirithoeus over stolen herds, but both admire each other; Pirithoeus offers peace, Theseus asks only friendship, and they swear fidelity.
They cast spears at each other from noon until the sun yellows at evening, with equal excellence in defense and throwing, and each wounds the other.
Socrates obtains agreement that the gods are just; from this he concludes that the unjust is enemy of the gods and the just is their friend, while Thrasymachus declines to oppose him.
The youngest lion calls to the jackal in a coaxing way, but because lions have loud voices, the jackal hears an awful roar, is terrified, and dies.
A mango-tree grows on the bank of a great river, and its fruit falls both into the river and onto the ground.
Megara/Alcathoë was founded by Lelex, nearly destroyed by Minos, rebuilt by Alcathoüs, who fled an accusation, killed a lion, and was venerated.
The slave hopes to avoid capture by slipping into a treadmill and hiding there.
Theoclymenus says he is an exile after killing a man of his own race and asks: "I am your suppliant; take me, therefore, on board your ship" so that pursuers may not kill him.
After the Moon becomes full, Medea goes out at midnight barefoot and alone, turns three times toward the stars, sprinkles her hair three times with stream water, gives three yells, kneels, and begins her prayer.
The hero honors his friend with funeral rites, takes cruel vengeance on the body of the friend's destroyer, and later, appeased by the father's tears and prayers, restores the corpse for solemn burial.
Ráma seeks to ease the grief of the mourners, saying that grief cannot raise the dead and that they must not neglect the funeral task.
Achilles conducts Patroclus' funeral: Myrmidons carry the body to the pyre, dogs, horses, and twelve Trojan captives are killed, the pyre is lit, bones are placed in a golden urn, and funeral games follow.
Merion receives golden talents; Achilles gives the remaining double bowl or goblet to reverend Nestor as a memorial of dead Patroclus, noting that Nestor's age prevents him from competing but leaves him past glory.
Ganyctor celebrates the funeral rites of his father Amphidamas, king of Euboea, and invites those famous for strength, speed, and wit, promising rewards.
The passage lists the healing rivers of Cuchulain, including Findglas and Dubglas; then Ferdiad's grave is dug by the men of Erin and funeral games are held.
Achilles brings a buckler, spear, and helm formerly worn by Sarpedon and borne by Patroclus; he invites the bravest warriors to fight and promises Asteropaeus' gold-studded sword to the first who wounds his rival, while the arms are to be divided.
Owain sees a grieving lady following the funeral train, with yellow hair stained with blood and torn yellow satin clothing; her cry is louder than the men and trumpets, and Owain is immediately inflamed with love for her.
The ninth dawn arrives clear and bright; Acestes' renown draws bordering people, and a holiday crowd fills the shore to see Aeneas' men and possible contestants.
In Bali, many rice-field mice are caught and burned like corpses, but two captured mice are allowed to live, given white linen, bowed to as gods, and released.
Acoetes mourns by striking himself and falling down; the bloodied chariot and weeping Aethon follow; allied groups march with arms reversed; Aeneas says farewell to Pallas and returns toward camp.
Nisus says that if chance or deity brings him to adverse doom, he wants burial or funeral rites and does not want to cause pain to Euryalus' mother.
Jelāl is asked why he introduced hymn-singing into burial processions, a practice criticized as an innovation by canonists.
Minerva says heaven will determine Ulysses' return, then advises Telemachus to call an assembly, order the suitors away, send Penelope to her father if she wants remarriage, sail with twenty men to Pylos and Sparta for news, perform rites and build a barrow if
Kaikeyi urges Bharat to maintain the royal state, cast aside grief, pay the king's funeral dues with Vasishta and ritual priests, perform the obsequies, and order his own installation as lord of earth.
After the seven dead receive last rites in Thebes, the Son of Talaus laments the absence of the bright eye of his host, described as a good seer and stout spearman.
Ulysses sends men for Elpenor's body; they cut firewood, lament, burn his body and armour, raise a cairn, set a stone, and fix his rowing oar on top.
Achilles and the Myrmidons honor Patroclus; his ghost demands burial; wood, procession, hair offerings, animal and captive sacrifices, pyre, libations to Winds, bone collection in a gold urn, tomb, and funeral games are listed.
The gods take Balder’s body to the sea-shore and his ship Ringhorn; Hyrrockin moves the ship; Balder is placed on the funeral pile, Nanna dies of sorrow and is laid with him, and Balder’s horse is burned too.
The gods build an elaborate funeral pyre on Balder's dragon-ship Ringhorn, decorate it with hangings, flowers, vessels, weapons, golden rings, and valuables, and lay Balder's richly attired corpse on it.
Among the Chukmas, a priest's body is conveyed to cremation on a car; ropes are attached, two equal groups pull in opposite directions, one side represents good spirits and the other evil powers, and the good side is arranged to win.
Note 332 describes deities, five or ten in number, worshipped particularly at funeral obsequies in honour of deceased progenitors.
The passage summarizes the later war events: Bhishma's fall, Arjun's son's death and Arjun's revenge, Drona's death, Arjun and Karna's final contest, midnight slaughter, Duryodhan's death, funerals, and Yudhishthir's horse-sacrifice.
Captions include the descent of Discord, Hercules, Polydamas advising Hector, a Greek altar, Neptune rising from the sea, Sleep escaping Jupiter's wrath, Ajax defending Greek ships, Castor and Pollux, Sleep and Death conveying Sarpedon's body to Lycia, the fig
Hector addresses Trojans and Greeks, says Jove prolongs the war, challenges the Greeks to select their boldest knight, and sets terms for body return, cremation, spoils, dedication at Phoebus's temple, and a monument by the Hellespont.
Libitina presided over funerals and was identified with Venus, possibly because love was thought to extend to the realms of death.
Sampáti asks the Vánars to guide him to the ocean, Varuṇ’s home, where libations are to be paid to his brother’s shade.
The note states that the height of the tomb or pile was a proof of the deceased person’s dignity and honor.
Two splendid mantles and a carpet are left to cover and enwrap the dead.
The inhabitants of Al Hejr carve houses from mountains for security, but a terrible noise from heaven assails them in the morning and their works do not help them.
"It is like thrusting a spear into sand or against the sun."
Hui Tzŭ investigates all creation but does not conclude in Tao; he makes noise to drown an echo and is like a man running a race with his own shadow.
The works of infidels are likened to vapour in a plain that a thirsty person imagines to be water, but finds nothing; God is found with him and pays his account swiftly.
"The Moving Finger writes; and, having writ, / Moves on"; neither piety, wit, nor tears can cancel or wash out what is written.
The two sons of Tyndarus, not yet constellations, ride white horses and brandish lances, but the boar enters a shady wood inaccessible to weapons and horses.
Socrates says he and Thrasymachus are friends and that he will strive to convert him and others or profit them when they live again in another state of existence.
The passage says the life to come will be better for the addressed recipient than the present life, and that the Lord will give a reward with which he will be pleased.
Arthur and Owain marvel at the tumult while playing chess; a richly armed knight on a dun-colored horse approaches, carrying a blood-stained lance and wearing a helmet with a leopard figure.
Fraech and Maev play chess for three days and nights; sparkling light from Fraech's jewels prevents recognition of night, and Fraech says he has conquered Maev at chess.
The speaker says Vertumnus and the addressee have the same tastes: he receives the fruits she delights in, holds her gifts, and now longs not for fruit, herbs, or garden produce but for her.
Gwenhwyvar sends a maiden to ask the dwarf who the knight is; the dwarf refuses, says she lacks honor to speak to his lord, and strikes her face and eyes with the whip until blood flows.
The explanation suggests possible origins in a damsel’s male disguise continued to marriage, or in an account of androgynous formation.
Women are said to perform devotions at home or attend mosques only when men are not present, because their presence is viewed as affecting the kind of devotion appropriate to worship of God.
"I have taken Grania's sleepy song, and the description of Finn's shield and of Cumhal's treasure-bag, and the fact of Finn's descent from Ethlinn, from Duanaire Finn"
Present Arabians are said to spring from Kahtan/Joctan and Adnan descended from Ishmael, with distinctions between pure/genuine Arabs and naturalized or insititious Arabs.
The text introduces the following material as the Tree of their race and an account of kinships of Champions of the Red Branch before speaking of the deeds of Cuchulain.
While Ymir sleeps, a son and daughter are born from perspiration under his armpit; his feet produce six-headed Thrudgelmir, who brings forth Bergelmir, ancestor of the evil frost giants.
Marks of primitive religion are listed: no priests, no temples, and spirits rather than gods; spirits have general names and generic attributes, unlike individualized gods such as Ceres, Proserpine, and Bacchus.
The narrator introduces Arab liberality after Mohammed, then recounts three men disputing in the court of the Caaba over the most liberal Arab and agreeing to test Abdallah, Kais, and Arbah by asking each for assistance.
The farmer despairs because one ox cannot draw the plough over heavy land and he has no money to buy another.
Goll asks for his woman-messenger; she says she has brought his hand-tribute from Lochlann and lays down a heavy pig-sized load of pure gold; Goll rewards Fergus and is described as generous to poets, harp-players, and learned people.
A son may remonstrate gently, remain deferential when ignored, and keep the age and condition of parents continually in mind.
"Crete, Arcadia, and Laconia produced the most valuable hounds."
Amargin puts his left elbow under him in Taltiu; the note describes this as a challenge or sign of hostility.
Deiphobus marries Helen; Odysseus brings Neoptolemus from Scyros, gives him his father's arms, and the ghost of Achilles appears to him.
He wakes alone, sees the ship disappearing, takes courage, climbs a tall tree, looks seaward and landward, and notices a huge dazzling white object in the distance.
Kumbhakarna spurns Mahodar's counsel, says he will free Ravan from peril and slay the threatening foe, and condemns counsellors who mislead a king with mean arts.
The gods cannot launch the laden ship; Hyrrokin is summoned from Jötun-heim and arrives riding a gigantic wolf guided by a bridle of writhing snakes; Odin's Berserkers cannot restrain the wolf without Hyrrokin binding it.
Kumbhakarṇa wakes under the unusual weight, rises yawning with hunger and thirst, is described with fierce flame and deathlike imagery, and gorges on wine, marrow, flesh, and blood.
Achæmenides recalls being left behind as Ulysses’ ship went to sea; he feared shouting; he saw Polyphemus tear up a mountain and hurl huge stones into the waves, fearing the ship might be overwhelmed.
Matholwch’s swineherds report seeing a wood upon the sea and a moving mountain with a ridge and lakes; Matholwch says only Branwen may know what it means.
Turnus rushes to the opened gate, kills several opponents, and strikes down Bitias with a pike hurled with thunderbolt-like force; Bitias' armor fails and his body falls heavily.
The Earl explains that his two sons were seized while hunting in the mountains by a man-shaped monster of giant stature who kills and devours men and demands the Earl's daughter.
Kumbhakarna, gigantic brother of Ravana, has ears associated with a large water-jar, consumes six months’ provisions in one day, and is decreed by Brahma to sleep six months and wake for one day.
Curoi sees Amargin west of Taltiu, is equipped with rocks and boulders, and hurls them so that Badb's battle-stones collide high in the air and shatter.
Senjemand of Senjen is angered by a nun's hymn on Grypto, loves Juterna-jesta, asks for her hand, and is rejected as too old and ugly.
German legends attribute uneven ground to giant footprints and streams to giantesses' tears; giants are linked to mountains, darkness, fog, and petrification by sunlight.
Giants are said to move in darkness, transporting and dropping earth and sand; sandhills in northern Germany and Denmark are attributed to this activity.
Later myths and fairy-tales present giants as disliking church bells and the singing of monks and nuns after Christianity.
The fugitives row out to sea; giants hurl rocks, swamping all rafts except the narrator's, and the narrator with two companions reaches open sea.
Abdallah is approached while mounting his camel; he gives the camel and its load to the needy traveler, asking only that the sword attached to the saddle, formerly belonging to Ali, not be parted with. The camel carries silk vests and 4,000 pieces of gold, whi
Speakers say that if the addressee gives anything, that is well; if not, they will not wait because they have not come to dwell there.
The hero addresses the Greeks, says his immortal horses came from Ocean's god through Peleus, declines to race because Patroclus is dead, and describes the horses as grieving with their manes trailing in the sand.
Hanumán, stirred to effort, stands before the Vánars in gigantic size; their sorrow is dispelled, and the sight is compared to gods gazing on Náráyaṇ's conquering foot.
Socrates discusses returning a deposit of gold, enemy debts, and Simonides' dark saying that justice gives each person what is proper, termed a debt.
Dionysus is introduced as represented sometimes as a goat and sometimes as a bull, with goat-form connected to goat-like minor divinities associated with him.
Pan has goat face and legs; Satyrs have goat features or are played in goat-skins; Silenus is clad in goat-skin; Fauns are half goats with goat-feet and goat-horns.
Satyrs are described as woodland spirits personifying wild forest life, with flat noses, pointed ears, small horns, shaggy skin, and small goat tails.
Jupiter is lord of life with absolute power over life and death; this differs from Greek Zeus, who is partly controlled by the Moirae or Fates.
A speaker says a god in human form descended, not Calchas, and that the figure's signs reveal a god.
Ilioneus is identified as Phorbas's only care; Phorbas is rich among the Trojans, loved by Hermes, and taught arts of gain by Hermes.
Rama takes from his side a mortal arrow named Brahma’s staff, flaming and given by Indra, draws his bow, and shoots it at Khara.
Illustration caption: “OTUS AND EPHIALTES HOLDING MARS CAPTIVE.”
Apollo puts Aeneas in the warriors' way, appears like young Lycaon, and prompts him to remember his earlier threats against Achilles.
Minerva helps Ulysses by stilling the winds except for a north breeze meant to calm the waters until he reaches the Phaeacian land safely.
Minerva, like Pallas-Athene, presides over learning and useful arts and is patroness of sewing, spinning, weaving, and similar accomplishments.
The note says Photius speaks of Demeter’s ascent from the lower world; Clement of Alexandria speaks of both Demeter and Proserpine as engulfed in a chasm; Frazer says the original equivalence of Demeter and Proserpine should be kept in mind.
Ceres is described as Greek Demeter under another name, with identical attributes, worship, and festivals.
Aphrodite tells Anchises she is not a goddess but a mortal daughter of Otreus of Phrygia; she says Hermes carried her away from Artemis' dance and told her she would be Anchises' wife and bear children; she asks for family introduction, bride-gifts, and marria
Aphrodite's worship is said to have been introduced into Greece from Central Asia, and she is identified with Astarte, the biblical Ashtoreth.
The white-armed queen sees Aeneas rush to war under Phoebus' impulse and asks the gods to attend the favored hero, while noting fate and the dangers of gods appearing in arms.
Amphimachus and Naustes guide Carians; Amphimachus rides glittering with gold, is killed by Achilles, swept by the river to the sea, and Achilles takes the golden prize.
Pythagoras says the old Golden Age was blessed by tree produce and herbs and did not pollute the mouth with blood.
The passage asks about the Golden Age, lists ancient rulers, and says that people then used knotted cords.
In the past when Brahma-datta ruled Benares, the Bodisat is born as a deer of golden colour with jewel-like eyes, silver-white horns, red mouth, bright hoofs, fine tail, and foal-like size.
The race begins; spectators encourage Hippomenes. Atalanta slackens at times. Hippomenes throws the first and second apples, and Atalanta is delayed by turning aside to pick up the shining fruit.
A lifespan sequence states that a crow lives nine generations of aged men, a stag four crows, a raven three stags, a phoenix nine ravens, and the rich-haired Nymphs, daughters of Zeus, ten phoenixes.
North American Indians are quoted as treating bear, buffalo, and beaver as manidos that furnish food; ceremonies beg the bear to allow itself to be eaten, and bear head and paws are objects of homage. Frazer generalizes that feared or edible animals receive ce
The Qur'an is sent down with truth; Mohammed is sent as bearer of good tidings and threats; the Qur'an is divided and revealed by parcels for deliberate recitation.
"On Demeter as a corn-goddess see Mannhardt..."
After Owain kills the serpent and continues on, the lion follows him and plays about him like a greyhound he had reared.
In ancient Gandhāra, the Bodisat is born as a bull; a Brāhman receives him as a young calf, names him Nandi Visāla, grows fond of him, treats him like a son, and feeds him on gruel and rice.
The poor man brings the Snake, Rat, and Parrot to his hut, builds a fire to dry them, and gives care and food to the animals before the prince because they are weaker.
The snake and rat thank the hermit and offer treasure; the parrot says she has no silver or gold but can provide rice if he calls her.
A rich man gives a baby elephant to a woman; she cares for him and grows fond of him.
Before dying, Goleuddydd tells Kilydd he will take another wife but must not do so until he sees a briar with two blossoms on her grave; she also asks that the grave be dressed yearly so nothing grows there. After seven years the duty is neglected.
The Fomor come from camp in strong ranks, fully armed; attacking them is compared to striking a head against rock or fighting against fire.
The war is believed to belong to the thirteenth or fourteenth century BCE; its incidents were sung by bards and minstrels, became a cycle of legends, songs, and poems, were shaped into the Great Bharata epic, and were moralized as virtue overcoming vice.
Ten people share one joint of meat, while two dogs snarl over a whole carcass.
The narrator says envy fills him; he runs after the dervish and argues that a dervish does not need so many riches or camels, leading the dervish to give him ten camels.
The young crab resolves to avenge his father, examines the persimmon tree area, notices missing fruit, peel, seeds, and thrown unripe persimmons, remembers the rice-dumpling and persimmon-seed story, and concludes that the monkey killed his father.
The narrator laments that his lust for gold caused his suffering; the dervish says the blindness is a just chastisement and that the blindness of the heart caused the blindness of the body.
Mysinger takes Grotti and the two slaves aboard his vessel and orders them to grind salt; he denies them rest, and the enormous quantity of salt sinks the ship and all aboard.
The neighbor secretly watches the treasure discovery through the bamboo hedge and later wants to find a fortune too.
The greedy neighbor borrows the mortar, does not return it, breaks it, and burns the wood because it produced foul-smelling material when he tried to pound cakes.
The speaker says she does not sleep, redden her nails, feel joy, eat, or smile because the sons of Usnach do not return.
The cited quatrain states that what the Pen has written never changes, that grief results in affliction, and that even a lifetime of bloody tears does not increase a single drop beyond what it is.
The sisters beat their breasts, embrace and kiss the body and bier, press the gathered ashes to their breasts, lie around the tomb, kiss the inscribed name, and pour tears on it.
Rama, ready to go, asks Dasaratha to care for Kausalya so grief in his absence will not send her to Yama's realm.
“The Videhan bride will hear / A double woe... Her lord’s disgrace, his father’s death.”
According to Dictys, Philostratus, and Hyginus, Polyxena grieves Achilles, returns to the Greek camp, leaves at night, and stabs herself at Achilles’ tomb; Achilles’ ghost later tells Apollonius that she killed herself rather than survive her intended husband.
Apollodorus says Priam made Æsacus marry Sterope; when Sterope died young, Æsacus was so afflicted that he threw himself into the sea.
Eumaeus says Laertes is alive but distressed by his son's absence and his wife's death; Ulysses' mother died unhappily through sorrow for her son.
The speaker asks whether the addressee lost a brave in-law or a brave, kindly comrade, adding that a good friend is dear like a brother.
Jacob rejects the brothers' explanation, grieves for Joseph until his eyes become white, says he pleads his grief to God, and orders his sons to seek Joseph and his brother without despairing of God's mercy.
“With troubled heart and sense o’erthrown / There Ráma made his piteous moan.” The fair flood lies before him and his reason gives way.
Bharat stops the sounds and says, "I am not king"; he blames Kaikeyí's deed, says his father has died, compares royal order to a rudderless vessel, and says their lordly stay roams in the forest.
The speaker's heart is too narrow for woe; his eyes shed tears of blood as a crimson stream across the desert; she says farewell, kisses the threshold, and says she goes.
Freya weeps after Odur leaves; her tears soften rocks, become gold within stones, and become amber when they fall into the sea.
Válmíki’s thoughts remain fixed on the poor curlew lamenting her slaughtered mate.
Hyrie, mother of Cycnus, grieves over her son's transformation and is changed into a lake.
Her cry causes courage to falter among those hearing it; at Ilioneus' and Iülus' bidding, Idaeus and Actor carry her home.
The hero addresses the Greeks, says his immortal horses came from Ocean's god through Peleus, declines to race because Patroclus is dead, and describes the horses as grieving with their manes trailing in the sand.
Canens waits and searches for Picus, wanders six nights and days without sleep or food, rests on the Tiber's cold banks, and laments like a swan singing its funeral dirge before death.
The commentary attributes these notions to literal readings of figurative corporeal actions in the Koran and to sayings of Mohammed, including man created in God's image and Mohammed feeling God's cold fingers; it says the sect is accused of using forged tradi
In Canto XXX, Rama stands or sits on a moonlit autumn mountain height, grieves for Sita, thinks Sugriva is pleasure-bent and negligent, and mourns the passing opportunity.
Lakshmaṇ urges Ráma not to despair and to search the hill, caves, ravines, groves, streams, bamboo, and thickets where Sítá may be wandering or hiding.
Menelaus tells the beloved of Jove that Patroclus is dead on the shore, Achilles must be told, and Hector has taken the slain man's arms.
Cuillen is described as the mother of Fear Og. Fear Og excels over the Fianna, dies after a nine-day sickness attributed to their eyes and envy, is buried under a green hill with his shining stone, and Cuillen dies there after a year of keening.
Hecuba goes to the shore for water and sees Polydorus's body thrown up on the shore with wounds made by Thracian weapons.
Laertes says the place is the named country but has fallen into wicked hands, and asks how many years have passed since the stranger entertained his unhappy son, whom he believes dead.
Though his deep wound cripples him, Mezentius raises himself and orders his horse to be brought.
Fable VI summary: Circe loves Picus, cannot shake his constancy to Canens, transforms him into a woodpecker and his retinue into animals; Canens pines away and the place of her disappearance is named for her.
“Nay, what have I to do with pelf, / With son, with kingdom, or with self,” and she says she will meet the victor and prostrate herself at his feet.
Etarcumul's ankle-joints are bound with spancels, and he is dragged behind horses and a chariot; rough places tear out organs, while smooth places bring his severed limbs together again.
Frazer compares Australian beliefs with Central American nagual beliefs: each sex has lives bound to an animal species, but not to known individual animals, so all animals of that species are spared and protected.
The Nemoralia or Grove Festivals were held in Diana’s honor on August 13 at Lacus Nemorensis, a forest-buried lake near Aricia.
The passage challenges Buddhistic or Vedāntic origin theories by saying Indian influence belongs to a later epoch, while early Moslem theology, philosophy, and science developed in a Hellenistic cultural milieu described through soil-and-shoot imagery.
The passage says popular saintship triumphed, imagination supplemented miracle supply, and the Legend of the Saints became more glorious, wonderful, fantastic, and extravagant.
Atlas’s golden apples are explained as possibly gold mines guarded by armed men and dogs, valuable-fleeced sheep, or oranges, lemons, and other fruits of hot climates.
Servius on Vergil: the Hesperides, daughters of Night, guard golden apples beyond Ocean; Aegle, Erythea, and ox-eyed Hesperethusa are named.
Commentary says falling or shooting stars are supposed to be darts thrown by angels guarding the constellations at devils who approach too near.
Some held that explaining words concerning divine attributes was forbidden in the Koran and depended on conjecture and opinion, risking misunderstanding of the author's meaning.
The author of the War of the Titans says that the apples of the Hesperides were guarded.
The mounted knight says one cannot pass the Little King's tower unless intending combat, because the Little King encounters every knight on his lands; Geraint says he will continue that way.
In Lochlann the messenger meets a very big man, explains the need for a strong guardian, gives him berries to taste, and the man agrees to guard the trees to get the berries.
Oisin tells of the tree and Searbhan, the Surly One of Lochlann, appointed by the Tuatha de Danaan to guard it. Aodh chooses the dangerous search, asks Oisin to care for his people and return them to the Land of Promise if needed, and the brothers go to Dubhro
Ibar says the road leads to Ath na Foraire, the Ford of Watching, in Sliab Fuait.
Ravana hears of Atikaya's death, laments fallen Rakshasa warriors, says no match for Rama is found, and orders posts, gates, walls, and the Asoka garden guarded against the Vanars.
The passage compares undisciplined or hungry watch-dogs attacking sheep to auxiliaries who might become savage tyrants instead of friends and allies.
Socrates says that false guardians of laws and government turn the State upside down, while true guardians are saviours and give order and happiness to the State.
Phorcys and Ceto personify hidden ocean perils and terrors and are parents of the Gorgons, the Graea, and the Dragon guarding the golden apples of the Hesperides.
Angus at Brugh na Boinne is shown that Diarmuid is dead on Beinn Gulbain because Angus had kept no watch over him the night before; Angus goes on the cold wind with his people.
Cyane rises from the water, recognizes Pluto, forbids him to go further, says Ceres should have been asked, contrasts her own courted marriage to Anapis, and stretches out her arms to block him.
“Is not the noble youth very like a well-bred dog in respect of guarding and watching?”
Cerberus bays with three throats in a cavern, serpents rising on his neck; the prophetess throws him a honey-and-drugged grain cake, he devours it and collapses, and Aeneas enters past the overwhelmed warder.
Cuchulain rises late from his tryst, has Laeg yoke the chariot, finds the host’s trail, and laments that he did not warn or challenge the passing army; Laeg says he had foretold the disgrace.
"Arn (rn). The guardian of hidden treasures."
Each human being is said to have a Fylgie, a guardian spirit that attends through life in human or brute shape and is normally invisible except at death or to the initiated.
Patroclus lies wounded among the dead; Menelaus, moved by grief, springs forward and guards him like a heifer circling her fallen young, with shield and lances.
Rama tells Lakshman to wear his arms, hold his bow, guard the Maithil lady, watch carefully, and suspect foes on every side.
Socrates says he must retrace his steps, that the turn of the women has come, and that the discussion should follow the earlier path where men were called guardians and watchdogs of the herd.
Their chief duty is tending the ever-burning flame on Vesta's altar; its extinction is regarded as a national calamity of ominous import.
Ulysses challenges the young men to compete in boxing, wrestling, running, or other sports, but excludes Laodamas because he is his guest and should not challenge the host’s family.
Penelope tells Antinous it is not right to ill-treat any guest of Telemachus and says the stranger would not expect to take her as wife even if he strung the bow.
Ulysses is glad and prays to Father Jove that Alcinous may do as promised, gaining an imperishable name while Ulysses returns to his country.
After Adam disobeys and goes astray, his Lord chooses, turns toward, and guides him; all are told to go down, with future guidance promised.
The mutineer is called a good pilot; the true pilot must observe winds and stars but is called a fool, prater, and star-gazer.
The speakers ask to be guided to the straight path, the path of those loved, not those hated or deviating.
Iddawc identifies the knight as Adaon son of Taliesin, called eloquent and wise, and the striker as Elphin son of Gwyddno, described as froward.
Birds lead the travelers to Fresen, and they are in deep sleep for the whole voyage.
Frazer says the Golden Bough has been identified with mistletoe; Virgil compares it to mistletoe, describes it growing on an oak, and has two doves guide Aeneas to the place where it shines with golden leaves.
Phineus repents, begs Perseus to remove Medusa's stone-making face and spare his life; Perseus turns the head toward him, and Phineus hardens into stone while his fearful and guilty posture remains.
A rich man resides next door to a tanner and finds the tan-yard smell extremely unpleasant.
"Frankish kings not allowed to cut their hair"
The passage warns not to confuse Tara kings with half-divine kings of Almhuin; medieval chroniclers are said to mix the traditions, making Finn serve under Cormac MacArt and making Grania, who travels under Angus’s cloak, Cormac’s daughter.
At Almhuin, the son of the King of Ireland arrives; Oisin proposes dividing the hall, and two Men of Dea, Failbhe Mor and Failbhe Beag, are in the half given over to the king's son and call it an insult.
Maidens sit on the sandy seashore waiting for a brother, father, or suitor; they see Lemminkainen's vessel on the billows and ask what stranger is on the waters.
“from the mischief of women blowing on knots”
The note describes witches tying knots in a cord, blowing on them, and uttering magical words in order to affect or debilitate someone they intend to injure.
Māra sends storms of rocks, weapons, charcoal, ashes, sand, and mud; these come with smoke, flame, or heat but become heavenly flowers, sandalwood dust, or heavenly perfume at the future Buddha's feet.
The two queens live in sisterly harmony; each bears Camaralzaman a son, and the births are celebrated throughout the kingdom.
Music and gymnastic bring reason and spirit into accord, strengthening reason with noble lessons and moderating passion through harmony and rhythm.
Plato transfers the notion of music from harmony of sounds to harmony of life, aided by language and Pythagorean notions.
Temperance is said to extend through the whole, run through all notes of the scale, produce harmony among weaker, stronger, and middle classes, and establish agreement about the right to rule.
Suhrawardy’s tomb remains at Aleppo; locals remember him as murdered, say no tree or shrub grows in the tomb-enclosure, portray him as a magician with the philosopher’s stone, believe he disappeared while a phantom was killed, and report night sounds from the
Editorial note: line 34 is rendered as a hawk darting up from the furrow; O'Curry gives a variant from the top of a cliff, and the Irish word is identified as claiss.
Doche meets Iliach again; Iliach repeats the request that Doche cut off his head and keep the sword for Loegaire. Doche beheads him with the sword and takes the head and spoils to Ailill and Medb.
Etarcumul tells his driver he gave his word to fight, rejects delay, orders the horses and chariot turned back to the ford of combat, and swears to bring Cuchulain's head as a trophy before returning to camp.
A huge broad-chested fiend appears: a headless and neckless trunk, hair-covered, with mouth below the waist, loud voice, flame-like brilliance from the chest, and a single bright chest-eye.
The maiden pours all the balsam on Owain, leaves horse and garments nearby, hides, sees him begin to move and rise, and later greets him after he clothes himself and mounts.
The physician advises leaving the damsel to the youth for service; the prince gives the sick one to her mate, they are united, and her health improves over six months.
Patroclus tends wounded Eurypylus with balms and speech, sees the Trojan advance, and leaves to urge Achilles to return to battle.
“It is she who cured the eye of the king / from the Well of Loch da lig, / it is she who was drunk in a draught / by the wife of Etar in a heavy draught.”
The harms and sicknesses brought by the three sons of Uar on the Fianna are removed by the three sons of the King of Iruath with herbs, help, and healing.
The fighters cease, disarm, exchange three kisses, share a night encampment through their attendants, receive healing with philtres, spells, and charms, and send equal shares of healing substances, food, and drink across the ford.
Theologians defend orthodoxy, rely on accepted premises, expose opponents’ contradictions, but the narrator says this method cannot satisfy him or heal his malady.
Jesus creates a bird-like figure from clay, breathes on it, and it becomes a bird by God’s permission; he heals one blind from birth and the leper and brings forth the dead from graves by God’s permission.
The daughters of Proetus were sought in marriage by all Greeks; after offending Dionysus, or Juno in another version, they were diseased and lost beauty or became cows; Melampus healed them.
After the dice have been thrown, one should order affairs as reason deems best, not howl like a fallen child, but apply a remedy and healing art to what is sickly and fallen.
Near Grenoble, a decorated live goat is chased and caught; the farmer's wife holds it while the farmer beheads it; the flesh is eaten, some preserved until the next harvest, and the skin is made into a cloak worn in bad weather or lent to reapers with back pai
Conan leaps from his seat when his bald head is about to be struck off, loses strips of skin, and asks to be healed before death because he knows an enchanted cup in the dun had cured Glanluadh.
Make a venomous snake, and set it on a pole... when he looked at the serpent of bronze, he lived.
Lugh says the pig skin of Tuis, King of Greece, heals wounds and sickness; the pig turned streams of water into wine for nine days, healed wounds it touched, and was skinned after Druids said the virtue was in the skin.
Translator notes discuss lawful food, bees' finely made apartments, instinctive honey-making or home-finding, honey's varied colors, and a story in which Mohammed advises honey as a remedy.
Speaker E asks what ails the man, says she is a wise maiden, and asks what may benefit him so that she may work healing.
“Arise, O glorious Ailill ... thy healing shall be done by me.”
Jelāl cures a disciple’s intermittent fever by writing an invocation, washing the ink into water, and giving it to the patient to drink; the invocation addresses the ague by nickname, commands it not to harm the head, throat, flesh, or blood, and tells it to d
Joseph tells them to depart with his inner garment and throw it on his father's face so that he will recover sight, then bring the whole family.
Jacob bequeaths Islam to his children, becomes blind from weeping for Joseph, recovers sight by Joseph's garment, and goes into Egypt.
Luibra says he can cure the wounds for a good reward and that it will take nine days; Caoilte says the reward will be his life, but threatens to strike off his head if the men are not healed.
Job cries that Satan has laid disease and pain on him; he is told to stamp with his foot and use cool water to wash and drink; his family is restored, and he is instructed to strike with a rod without breaking his oath.
Job says Satan afflicted him; he is told to strike the earth with his foot, and a fountain appears for washing, refreshment, and drinking; his family is restored with as many more.
The sister says they have a healing well at the foot of Slieve Iolair, the Eagle's Mountain, whose waters cure every battle wound and restore the bather to soundness; Conn may bring one favored man to be healed too.
As the hosts move south from Ath Firdead, Cuchulain lies in a sickbed; Ulster men, including Senoll Uathach and the two sons of Gege, carry him to streams and rivers to rub and wash his wounds.
Conn is covered with wounds and says three women from the Country of the Young promised to put him in a well of healing.
Diarmuid finds three drops of blood, puts them in a napkin, and says the greyhound lost them.
In 'The Wiles of Absál,' Absál twines her hair as a musky chain to bind his heart, curls it into temptations, darkens her eyes with surma, adorns her brows as bows, and lays rose and musk as a snare for the beloved heart.
The glossary defines muni, naga, pishacha, pitri-medha, purusha, and other terms including departed-ancestor offerings and the soul.
"And that inverted Bowl they call the Sky, / Whereunder crawling coop'd we live and die"; the speaker adds not to lift hands to it for help because it moves impotently.
Apollo defends Troy's tower as Patroclus strikes the battlements three times; on the fourth attempt a divine voice warns him that the wall is not fated to fall to him or Achilles.
The lower heaven is adorned with stars and guarded against every rebellious devil; a being who steals a word is pursued by a shining flame.
The palace has jeweled arches, golden pillars, pleasant air, fruiting trees, open doors and portals, and a richly decorated hall with crystal floor and jeweled stair.
The twelve Salii, priests of Mars, perform sacred dances in full armour; Numa instituted them and entrusted them with the sacred shields.
“In heaven... there is laid up a pattern of it... which he who desires may behold... he will live after the manner of that city.”
Gods, saints, sages, and Gandharvas gather to watch, pray for the welfare of Brahmans, worlds, and cows, and ask that Ráma slay the fiends as the discus-bearer slew Asura chiefs; they note that twice seven thousand giants oppose Ráma alone.
The Apostles ask Jesus whether his Lord can "send down a furnished TABLE to us out of Heaven," and Jesus tells them to fear God.
The decline of Athenian politics is described as the likely motive for Plato's ideal State; the Republic is compared with Augustine's City of God and with first Christians looking forward to a heavenly city.
The note explains al Kadr as power, honor, dignity, or divine decree; says yearly divine decrees are fixed or taken from a preserved table by God's throne and given to angels; and says Mohammed received first revelations, with Gabriel revealing the Koran in pa
Commentators say Gabriel clothed Joseph in the well with a silk garment of paradise; the garment had been brought to Abraham when Nimrod threw him into fire, then descended to Jacob, who placed it in an amulet around Joseph's neck.
Near the end of the Republic, the pattern in heaven replaces the city of philosophers on earth; the distant kingdom is also the rule of human life, prepares for future life, and the political ideal is realized in the individual.
Letters about al Aswad's death are sent to Mohammed, but a messenger from heaven is said to outstrip them and inform him before the letters arrive.
The Republic is described as a vehicle of several great truths represented in the State, with an explicit comparison to Jewish prophetic images and with themes of good, justice, education, false teachers, evil rulers, the world, and a heavenly kingdom as patte
When higher natures are corrupted by politics, lower ones take philosophy's place; citizens are hostile because they do not know philosophy and have encountered only lifeless imitation, not the ideal figure communing with the Eternal.
At Jelāl’s burial service, the precentor shrieks, swoons, recovers, and then performs the office while weeping bitterly.
Gnats sound the note of war with trumpets, and Zeus thunders from heaven as a sign of grievous battle.
God is blessed as holder of the kingdom, creator of death and life as a test, and creator of seven heavens without visible flaw.
A good and holy man says that fortune is not proportional to knowledge, that wealth can be given to the ignorant, and that power and fortune come through the aid of heaven.
A note says the chapter title comes from the Table, said to be let down from heaven to Jesus later in the chapter; it also notes the chapter is sometimes called the chapter of Contracts.
Ukko is invoked from heaven and thunder-cloud dominions to protect the tortured hero, drive away the magic demon, and banish its enchantment with fiery implements.
Aeneas tears his clothing from his shoulders, stretches out his hands, and prays to Jupiter to save the fleet from flame or destroy the Trojan remnant with a thunderbolt if deserved.
God produces humans from one soul and sends water from heaven, producing buds, grain, palm dates, grapes, olives, and pomegranates whose fruit and maturity are signs.
The one whose balance is light has the pit of hell as his dwelling.
"It leaveth not anything unconsumed, neither doth it suffer anything to escape: it scorcheth men's flesh: over the same are nineteen angels appointed."
Diarmuid and Grania are in a cave of Beinn Edair, where an old woman befriends them and helps them keep watch.
When the first hound is loosed, Muadhan tells Diarmuid to follow Grania, takes a whelp from his belt, and the whelp kills the hound by leaping through it and bringing out its heart.
Laeg goes to the river brink and dammed freshwater area, fills the pool, checks the ford, and sets the Gae Bulga; Ferdiad's charioteer watches because Ferdiad had told him to hold Laeg back.
God calls Moses to go to Pharaoh's unjust people. Moses fears being accused, having constrained speech, and being killed because of a prior crime, and asks that Aaron be sent as assistant.
God calls Moses to go to the wicked people of Pharaoh; Moses fears being called a liar, says he is slow of speech, asks for Aaron as helpmate, and fears death because of a charge against him.
Marzavan prepares an astrologer's dress; Camaralzaman puts it on, is brought within sight of the palace, and Marzavan goes to consult his mother, the princess's nurse.
“We are an embassy from Arthur, come to seek Olwen the daughter of Yspaddaden Penkawr.” Custennin warns that none who came on the quest returned alive.
A bee flies from the meadow and settles near the furnace; Ilmarinen asks it to bring honey and flower sweetness from seven petals to help water produce steel from iron.
The Waves are usually said to go in triplets and to aid favored viking ships by clearing obstacles from their course.
"And that inverted Bowl they call the Sky, / Whereunder crawling coop'd we live and die"; the speaker adds not to lift hands to it for help because it moves impotently.
The Bodisat is born as a quail in Magadha, comes out of the shell, is kept in the nest, is fed by his parents, and cannot fly or walk.
Kuru warriors approach with many standards: Drona's son's lion-tail standard, Karna's elephant-rope ensign, Kripa's bull, Vrishasena's peacock, Salya's golden ploughshare, Jayadratha's silver boar, Somadatta's sacrificial stake, Salwa's boar and parrots, and D
Finn confronts Goll for saying he came from Beirbhe to fight Finn's father and killed him; Goll answers that he would pay Finn the same way if treated as Finn's father treated him.
Ráma comes to Atri’s pure retreat, reveres the saint, and is entertained with fatherlike welcome; Lakshmaṇ and Sítá are also duly honored.
Bharat walks through the pathless wood, sees smoke and flame from Ráma’s cottage, concludes Ráma dwells there, halts the army, and proceeds with Guha.
At Tenedos, Philoctetes, holder of Heracles' bow and arrows, is bitten by a venomous snake; his wound's odour leads to his abandonment on Lesbos.
A line addresses Cuchulain as renowned for beautiful feats; the note says it is clearly verse in the original though O'Curry gives it as prose.
Bellerophon receives Pegasus, a winged horse, and with him catches and slays the fire-breathing Chimera.
Achilles stands above the rest, dresses in divine arms forged by the fire god, and is driven by grief and revenge with eyes described as living fire.
Iolaus says Zeus and the Earth-Shaker honor Heracles, urges him to bring the chariot to battle, and Heracles asks Iolaus to wheel the black-maned horse Arion and help him.
Reuin is drowned in his lake; Cuchulain splits heads with stones, including Mane the fool; Ailill swears to punish mockery of Cuchulain and urges haste, warning that Cuchulain will slay two-thirds of the host.
Finn is described as the gods' equal, continually in their houses, and meeting Bodb Dearg, Angus, and Manannan as friend or defeated enemy.
"Finn left no one in pain or in danger without freeing him by silver or gold, or by fighting till he got the victory."
Sarpedon’s movement is compared to a hungry lion descending from the mountains upon flocks, ignoring dogs and shepherds and tearing prey.
Cuchulain remains in heavy sleep for three days and three nights at the Gravemound on the Slopes, then rises strengthened.
In a glade near the road Geraint sees two saddled horses, a dead armored knight, and a young damsel lamenting; she says three giants slew her beloved husband without cause and went by the high road.
In war against Eogan son of Durthacht, the Ulstermen are defeated while Setanta sleeps; groans wake him, he stretches and snaps two stones, then goes out seeking Conchobar and meets the wounded Fergus.
The speech says the Wildman's form is seen with heads dangling by his side and heads as a great treasure; notes record variant manuscript numbers.
A Chapman excerpt compares foes around Ulysses to jackals circling a wounded hart until a lion appears and scatters them.
The passage begins Part Two, The Fianna, and lists source references for story headings including The Coming of Finn, Birth of Bran, Oisin's Mother, The Hound, Battle of the White Strand, The Cave of Ceiscoran, and Cave of Cruachan.
The note says Hanumant resembles Samson; Indrajit binds Hanumant with cords, Hanumant could free himself but does not, and Ravanas orders his prized tail burned to shame him.
The commentator reports seeing men fastened halfway up a boat mast on a crosspiece while spearing sword-fish and links this to the binding of Ulysses and the translation of ἰστοπέδη.
Ket welcomes Conall with phrases including “heart of stone,” “wild glowing fire,” “sparkle of ice,” “wrathfully boiling blood,” “scarred winner of victory,” and “son of Finnchoem.”
Hector sees the Greek success and charges with the Trojans; Mars and Bellona appear at the front, with flame, thunder, and a spear of dreadful light.
Aeneas' advance is likened to a storm-cloud moving from sea to land, feared by farmers for the ruin it will bring to trees and crops.
The passage compares Hector's fall to a mountain-oak struck by Jove's fiery bolt; Hector lies prostrate, drops his lance, and his armor clanks on the ground.
MacRoth questions Laeg and then Cuchulain; Laeg says he serves the youth above, while Cuchulain sits in snow up to his hips and identifies himself as vassal to Conchobar rather than giving the special name MacRoth seeks.
The final captions include a centaur, Achilles contending with the rivers, the bath, Andromache fainting on the wall, the funeral pile of Patroclus, Ceres, Hector's body at Achilles' car, the Judgment of Paris, Iris advising Priam to obtain Hector's body, and
Cuchulain swears by the god of the Ulstermen that his look will keep the horses straight and make the deer lower their heads; Ibar then collects and binds the birds to the chariot.
Cuchulain swears that if the eel comes to the Ford, it will be broken on a green stone until it releases him.
Tlepolemus, son of Hercules and Astyochia, leaves Argos after accidentally killing Liscymnius; an oracle sends him to Rhodes, where he is king; after his death, games honor him with poplar crowns for victors.
Fergus arms himself and clears a gap of a hundred in the battle-ranks with the sword; Ailill, Medb, the Mane, and the macMagach join battle; the Ulstermen are routed three times, and an alternate account names Cuchulain as driving the men of Erin back.
Kártikeya and Paraśuráma are said to have cut a passage through mountain Krauncha, compared with Roland’s sword Durandal cleaving a Pyrenean gorge.
Fourteen fierce giants threaten and rush at Ráma with scimitar and spear; they throw spears, and Ráma’s twice-seven shafts cut down every javelin.
At Brugh na Boinne, the nurse hides Finn and the Fianna with Druid mist, then rises on a blast of Druid wind over Diarmuid with a drowned leaf with a hole in it and attacks him through the hole with deadly spears.
Cercyon challenged travelers to wrestle and killed those who refused or lost; Theseus accepted, overcame, and killed him.
Nikumbha and Kumbha come through the gates by the king's command; chiefs fight in the open field; Angad falls, Dwivid reels, and Sugriva crushes Kumbha's bow.
Wainamoinen is led into Pohyola's court and hall, where Northland heroes are armed with swords, spears, axes, bows, and arrows for his death and ask his mission.
Diarmuid meets three strangers, plants the Crann Buidhe spear point-up, leaps onto it unharmed, and a young Green Champion dies attempting the same feat.
Frithiof orders Björn to hold the rudder, climbs the mast-top, sees a whale carrying the two witches, and commands the understanding ship Ellida to run down both whale and witches.
When the first hound is loosed, Muadhan tells Diarmuid to follow Grania, takes a whelp from his belt, and the whelp kills the hound by leaping through it and bringing out its heart.
The next day the black man arms himself and tells Peredur to suffer death; Peredur asks for equal terms or arms, and the maiden brings arms for him.
Scholars say that if Oengus had fought them in single combat, two-thirds of the host would have fallen before him by Emain Macha.
Ráma says that after Sítá and the foe are located, he and the Vánar monarch will devise the means to finish the enterprise, and that the Vánar sovereign must be their hope and leader.
The Aethiopis is summarized as including Penthesilea's aid to the Trojans and death, Memnon's arrival and fall, Achilles' death by Paris' arrow, and the dispute of Odysseus and Aias over Achilles' arms.
A war is underway between Lir of Sidhe Fionnachaidh and Ilbrec of Ess Ruadh; every evening a bird with an iron beak and a tail of fire comes to Ilbrec's golden window, shakes down weapons on the hall's people, and cannot be struck. Derg says this has continued
A bright cloud comes over the sun; Cuchulain asks Laeg how the Ulstermen fight. Laeg answers that their arms are so dense that chariots could move over the weapon-points without touching the ground. Cuchulain laments his weakness, and Laeg reassures him of his
Achilles cannot outrun the river, grows tired, looks to heaven, and laments that he may drown ignobly rather than die gloriously by Phoebus' darts before Troy as Thetis foretold.
Fergus says Osgar is best in the battle, fighting alone against two hundred Franks, two hundred men of Gairian, and the King of the Men of Gairian. Finn sends Fergus to ask Caoilte to help Osgar.
Perseus, son of Danae, is fashioned in gold, flying with winged sandals, sword, the Gorgon's head in a silver bag, and the cap of Hades.
Some nearby Fianna hear the sorrowful music and fight Miodac’s forces but cannot withstand them. Diarmuid kills Miodac and the Three Kings and removes the enchantment from the floor of the House of the Rowan Trees with their blood.
The charioteer says Fer Diad will come with 'plaiting and haircutting and washing and bathing' and advises Cuchulain to seek the same adorning where Emer is; Cuchulain goes that night and spends it with his wife.
Cuchulain stays close to the hosts, provokes combat, and kills many kings and armed warriors around Roen and Roi, the chroniclers of the Tain; the passage states this explains why the account of the Tain was lost and later sought.
After death Achilles was honored as a demigod; Strabo mentions a temple near Sigæum, and Pausanias and Pliny mention an island in the Euxine Sea where his memory was honored and named Achillea.
The singer asks, "Shall it be the bride or bridegroom?" and chooses to praise the bridegroom's father and hero-host.
Daśaratha rejoices to see his sons safe, says he understands the gods’ design, and identifies Purushottam’s power in Ráma’s form to slay the tyrant of the worlds.
Sítá recalls the brothers’ victories, the sea made passable for her rescue, divine weapons, and their fall by secret shafts and magic spell; she says fate cannot be stayed and thinks of Kauśalyá’s grief.
Fergus says another warrior must be sent to the ford or the army must remain in camp until sunrise because Cur son of Da Loth has fallen; Medb agrees to remain where they were camped.
Patroclus replies that Jove and Apollo, heaven, fate, Phoebus, Euphorbus, and lastly Hector caused his fall; he foretells Hector’s death by Achilles.
Neptune addresses the unshorn Smintheus, recalls their building of Troy's walls, the coming fall of Troy, Hector's dragged ghost, and asks that Achilles be destroyed off guard with a secret shaft since direct combat is not allowed.
On the appointed day in Apollo's temple, Paris hid behind the altar while Deiphobus pretended to embrace Achilles; Paris wounded Achilles in the heel and killed him, possibly by poison or by striking the great tendon.
Finn tells the fawn to go through his legs; Bran follows, and Finn squeezes his knees on Bran so that she dies immediately.
Loch will not fight until seven days have passed. Medb proposes sending a warrior every night to spy on Cuchulain; Cuchulain kills them all, and groups of the slain are named.
Achilles dismisses omens, says he knows he is fated to die away from his parents and homeland, and rushes to fight Troy.
A Chapman comparison describes a round rock torn from a height by winter flood, driven through woods, and then stopping on a plain; the comparison is applied to Hector.
Hector "seems a moving mountain toppd with snow" and moves through the host to rouse battle.
At the ocean limit of his conquests, Hercules is said to have raised two pillars to mark that he had been there and could proceed no farther.
At Usui Toge, Yamato Take looks over the land toward the distant sea, cries out for his wife, and the passage says Azuma commemorates his words and her death.
Laeg sees another single chariot-fighter, a young armored gilla; Cuchulain says he is one of the youths of Erin and has come to examine Cuchulain’s appearance.
A flock of exceptionally beautiful birds hovers over the lake; the women long for them, and Ethne Aitencaithrech wishes for one on each shoulder while Ethne Inguba claims priority for the boon.
Acheloüs says Deïanira was a beautiful maiden desired by many; he asks Œneus to receive him as son-in-law and describes himself as a king of the waters flowing through Œneus’ realms.
Calatin's party comes to Cuchulain and hurls twenty-nine spears; Cuchulain performs the edge-feat with his shield, lodging the spears in it without being bloodied, then draws his sword from the sheath of the Badb.
Krishna says the horses are failing and need rest; Arjun alights and guards by a green shady tree while Krishna tends the wounded horses, waters them by a river, gives fodder and rest, and harnesses them again.
Liban's welcome hails Cuchulain as a king who brings help, a great prince of Murthemne, a triumphant hero, strong in skill and wrath, and splendid to maidens' eyes.
Fergus, Cuchulain's fosterer, is anxious for him and tells the men of Erin to keep guard that night because Cuchulain will come upon them.
"Wherefore now, O Emer!" said Cuchulain, "should I not be permitted to delay with this lady?"
“Again shall Daṇḍak forest be / Safe refuge for the devotee”; hermits will again rove safely through the grove.
Peredur enters a castle opened by an auburn-haired youth; a stately lady among handmaidens warns that nine sorceresses of Gloucester and their parents threaten them and have laid waste all but this dwelling.
Three flocks of beautiful red birds from Slieve Fuad eat the Sidhe green every year; Caoilte and comrades throw stones and drive them away.
Lakshmaṇ asks what proof will end Sugríva’s doubt; Sugríva proposes tests involving Ráma piercing a tree with an arrow or hurling the demon bull’s remains.
Rama strings his bow, shoots an arrow at a tree, and the arrow cleaves seven palms, passes through a hill and six subterranean realms to the lowest depth, then returns to his quiver.
“Where have you been wandering, and in what countries have you travelled?”
At a little distance from the town, Geraint sees an old ruined palace with a hall falling into decay.
The gods see the unequal fight; Indra orders Mátali to descend and lend his chariot to Rama.
Cebriones observes from Hector's car that Trojans are falling before Ajax, recognizes Ajax by his broad glittering sevenfold shield, and urges Hector to drive there.
The fool and girl approach; Cuchulain detects the fool by speech, kills him with a slingstone, cuts the maiden's two tresses, pins her garments with a stone, and sets a standing-stone through the fool; the pillar-stones of Finnabair and the fool are named.
Cuchulain says his dart or javelin passed through the host of Stream-Yeogan; he did not know who was struck, and the victim was hidden in mist and did not live.
Momotaro gives the monkey a piece of rice-cake; the monkey joins; the dog and monkey quarrel; Momotaro arranges the dog with a flag, the monkey with a sword, and himself between them with an iron war-fan.
Bran reaches sleeping Diarmuid, who recognizes the visit as a warning that Finn is coming; Grania urges escape, but Diarmuid refuses.
Cuchulain swears by his arms that Ferdiad's limbs will soften under the sword if he appears at the ford, and says he has held back four provinces without retreating before one man or a multitude.
Hector angrily rejects Polydamas's counsel, dismisses bird signs, appeals to Jove's favor and the country's cause, and threatens punishment if fear spreads.
Iapetus and Clymene have Atlas, Menoetius, Prometheus, and Epimetheus; Zeus punishes Menoetius, assigns Atlas to uphold heaven, and binds Prometheus for eagle torment.
The sage says the saints will leave the sacred wood for another forest rich in roots and fruit and advises Rama to flee with Sita before Khara harms him.
Perseus sees Andromeda bound by her arms to a hard rock, weeping; he is captivated, asks her name and why she wears chains, and she eventually tells her country, name, and her mother’s confidence in her beauty.
Nestor remains because Paris has mortally wounded one of his horses; Hector drives toward him, Diomed rushes to help and calls Ulysses, but Ulysses goes to the ships.
Hercules rescues Laomedon's daughter Hesione when she is fastened to a rock; Telamon receives her as wife; Peleus marries the sea Goddess Thetis.
Sigurd Ring and Ingeborg ride in a sleigh over dangerous ice; despite Frithiof's warning, the sleigh sinks into a fissure, and Frithiof drags the steed and burden back onto firm ice.
Andromeda's exposure is explained as a forced betrothal by her parents to a fierce piratical prince, conditioned on leaving Cepheus' realms undisturbed; Perseus then slew the pirate.
Turnus is killing over the plains while Mnestheus, Achates, and Ascanius set bloodied Aeneas down in camp; Aeneas leans on his spear and demands the dart be cut out so he can return to battle.
Ulysses’ heart growls with anger; he beats his breast and tells his heart to be still, recalling the worse trial when the Cyclops ate his companions and his cunning got him safely out of the cave.
Ulysses checks his heart into endurance, tosses like one turning a paunch before a hot fire, and thinks how he might single-handedly kill the wicked suitors.
The passage lists striking scenes: the tournament where Arjun and Karna first become foes, Draupadi's bridal, Yudhishthir's coronation and Sisupala's death, the dice game, forest life, cattle-lifting in Matsyaland, and speeches in the war council.
Ráma releases three arrows; Márícha escapes by rapid flight, while the two companions who remain are killed.
The men beg Ulysses not to provoke the savage creature again, warning that another thrown rock could destroy their heads and the ship's timbers.
The Annals of Tigernach chronology gives Conchobar's reign from 30 B.C. and death from grief at Christ's crucifixion; a quoted entry gives Cuchulain's death by Lugaid, Erc, and the three sons of Calatin, with ages seven, seventeen, and twenty-seven for arms-ta
Brahma asks why Rama, creator and best of gods, suffers Sita to fall in the fire; Rama says he thinks himself a man named Rama, son of Dasharatha, and asks who he is.
Hercules succumbs to weakness through madness sent by Hera/Juno and becomes the willing slave of Omphale, exchanging club and lion’s skin for distaff and female robe.
The old woman praises Watanabe's fight and asks to see the ogre's arm; Watanabe refuses, explaining that ogres are revengeful and that opening the box may let the ogre appear and carry off the arm.
Laeg tells Cuchulain to quit the ford; Cuchulain agrees and says all other combats were games and light matters compared with the fight with Ferdia.
The closing note says Fraech was one of the first Connaught champions slain by Cuchulain in the War of Cualnge.
While the spear exchange takes time, eight great men carry the Brown Bull of Cualnge quickly to the camp of the men of Erin; they judge that Cuchulain would be easier to handle if his spear were taken.
Paraśurāma offers sacrifice to the King of the Gods, presents the earth to ministering priests, gives it to Kaśyapa, and retires to Mahendra mountain where he still resides.
The Amazons are described as warlike women living apart from men, renewing their numbers through temporary intercourse, burning the right breast for archery, recurring in ancient poems, and appearing in traditions involving Priam and Bellerophon.
After the food is cooked, Owain divides it with Luned; at dawn she directs him along the river to a great hospitable castle.
Achilles, filled with more than mortal rage, seeks Hector alone, bursts through the ranks like lightning, and vows to glut the war-god with Hector's blood.
Achilles attempts to storm Troy; Paris, aided by Phoebus-Apollo, strikes Achilles' vulnerable heel with a dart, causing a mortal wound before the Scaean gate.
Jalut or Goliath is sent against the Israelites and slain by David.
Triśirás stops Khara, asks to take the attack against Ráma, swears by his sword that he will spill Ráma’s blood or be conquered, and Khara tells him to go forth to battle.
Cuchulain comes upon Medb, does not attack her from behind, spares her, and says he deems it no honour to wound her from behind with his weapons.
At Ard of Aignech/Fochard, Medb stations fourteen brave bodyguard men in ambush. Cuchulain comes to meet her, fourteen spears are hurled at him, he is not touched, and he kills the fourteen men; the passage explains related names including Focherd.
Hercules kills Busiris of Egypt, delivers Atlas from Busiris' enmity, advises the Mauritanian king, and is said to support the heavens for a time to relieve Atlas.
Rama asks the mountain whether it has seen Sita and threatens to rend it, burn it with arrows, and dry the stream if they do not aid his search.
Turnus says he already knew his sister and her arts; he says her godhead is hidden in vain, names fallen comrades, rejects flight, and asks the Shades to be gracious since heaven is estranged.
The note identifies a great oak-tree and refers to the plucking up of the oak-tree by Fergus.
The argument summarizes Patroclus asking to fight with Achilles' troops and armor; Achilles consents but warns him only to rescue the fleet; the Trojans mistake him for Achilles; Patroclus over-pursues to Troy; Apollo disarms him, Euphorbus wounds him, and Hec
Patroclus asks that if Achilles will not fight, he may lead the Myrmidons in Achilles' arms so that Troy will tremble and the Greeks may be relieved at the ships.
Says the essence of the story is the hero’s winning of a bride ringed about by flames, and that this is strongly suggestive of parts of the Sigurth–Brynhild traditions.
Karna says Arjun’s bow Gandiva is a gift of the gods and his own bow Vijaya was given by Par'su-Rama, son of Jamadagni.
Goll goes away to a cave in a point stretching out into the sea, intending to stay there until Finn's anger passes.
As the men fight at the ford, the Morrigan comes in the shape of a slippery black eel down the stream and coils three folds around Cuchulain's feet, thighs, and lower body until he lies on his back across the ford.
Ares draws his sword and attacks; Heracles wounds Ares' thigh below the shield and casts him down; Panic and Dread place him in his chariot and drive to high Olympus.
Athene addresses the heroes, says Zeus gives power to slay Cycnus, and instructs Heracles to wound Ares beneath his shield but not take Ares' horses or armor.
Finn and Caoilte return to the lawn, face the visible Tuatha de Danaan, are attacked on all sides, and Goll leads others to help; Goll breaks through to Fionnbhar and kills him.
Laeg asks Cuchulain what he will do that night and advises him to seek from Emer an adornment like Ferdiad’s expected plaiting, hair-dressing, washing, and bathing before the combat watched by the four provinces.
A simile compares the gathering of Pallas' comrades to a shepherd kindling woods, after which a flickering line of fire spreads over the plain.
"The story of Caoilte coming to the help of the King of Ireland in a dark wood is the only one I have given without either a literary or a folk ancestry."
Hanuman describes Rama as radiant, beloved, strong like Vishnu, truthful, gentle, just, and protective; he foretells Ravana's ruin and the coming of Rama, Lakshman, Sugriva, and Vanara hosts.
The Theban says he hopes that when the heroes are angry, Athens may suffer Hercules’ anger and Thebes only Theseus’.
A great elephant decides to end the crab's actions; he and his wife agree to lead a herd to drink while they watch for the crab.
Rama, angry but self-possessed, challenges Kumbhakarna to draw near and meet Rama face to face.
Aeneas charges the Latin squadrons and kills Theron and Lichas.
Cuchulain puts on a champion’s battle-girdle of tough leather from seven yearling ox-hides, which deflects spears and other weapons like stone, rock, or horn.
Turnus returns home, orders out horses, and sees horses said to have been given by Orithyia to Pilumnus, white as snow and swift as gales.
Saramá reports that Ráma with his Vánar train has thrown a bridge across the sea, led legions over, stands on Lanká's shore, and that spies bring news to Rávaṇ.
The attendant fears the chariot poles if he turns back and in verse says Cualnge's hero comes toward them, running like water down a cliff or a thunderbolt.
"There is not a king's son or a prince, or a leader of the Fianna of Ireland, without having a wife or a mother or a foster-mother or a sweetheart of the Tuatha de Danaan."
The Fianna's banners are described with names and emblems, including the Sun-Shape, Candle of Battle, Red Hand, Broom of rowan branches, Bloody Branch, and Conan's briar.
Homer recites a martial passage: ranks stand firm around the two Aiantes; Ares and Athena would not scorn them; chosen warriors await Trojans and Hector behind a fence of spears and serried shields, with shield against shield, helm against helm, horse-hair cre
Cuchulain's face and body are violently distorted: one eye recedes, the other protrudes, the mouth twists, the throat is exposed, and internal organs appear in the mouth and gullet.
Achilles calls the Greeks to man-to-man battle, says no single god can engage such a host alone, and promises all his force and fire for the day.
Achilles says Hector has escaped through the god of light and declares that Trojan ghosts will pay for Hector's flight.
Hector's rallying is compared to a hunter urging hounds against lion or bear; his attack is compared to storm and ocean imagery. He kills named chiefs including Assaeus, Dolops, Autonous, Opites, Hipponous, Opheltius, Orus, symnus, and Agelaus, and scatters th
Footnote 93 explains the companions of Aeneas as probably the Penates brought into Latium; Dionysius of Halicarnassus says he saw them in a Roman temple as two seated youths holding spears.
Senlaech, Munremur, Lugaid, and Celtchar exchange boasts and counter-boasts concerning previous killings and battlefield encounters.
Cuchulain says he gives his word, though he is not good at bragging, that he will gain victory over the son of Daman, the son of Dare.
Ailill proposes sending word that Finnabair will be bestowed on Cuchulain if he keeps away from the hosts. Mane Athramail questions Laeg and Cuchulain about whose men they are; Cuchulain sits in deep snow melted around him by the greatness of his heat.
Sualtaim leaves with warnings. Cuchulain enters the wood, cuts an oak sapling with one blow, makes a twig-ring using one foot, one hand, and one eye, writes ogam on it, and fixes it around the pillar-stone at Ard Cuillenn.
The rocks between Ceylon and the mainland are said to still be called Rāma's Bridge by Hindus.
On reaching the Orkneys, the exhausted crew cannot land unaided; Björn and Frithiof carry them ashore and set them down to rest, with the verse describing men gathered near an upblazed brand.
At Fornocht, Medb's whelp Baiscne is killed when Cuchulain's cast strikes off its head; the place is thereafter named Druim.
Three fifties of fifty men are gone with heroes; there is combat of pride for Ailbe, mention of the dog, and names including Conor, Ailill, Ket, Bodb, and Cuchulain.
Finn considers challenging Daire Bonn; Caoilte takes the day's fighting with men from the Fianna. A fleet arrives, Oisin identifies the newcomers as Fiachra and Duaban Donn with friendly forces, and they help kill the son of the King of the Great Plain after C
Conchobar sees Setanta defeating thrice fifty boys at goal, hurling, hole-play, stripping games, and wrestling.
Virádha says he is a giant and that by Brahmá’s grace he has “a charmed frame which ne’er / Weapon or shaft may pierce or tear”; he orders the brothers to leave the woman with him or die.
The combat is compared to two bulls in Sila or Taburnus rushing forehead to forehead while herdsmen withdraw and the herd waits to see which will be lord.
Heracles slays Cycnus, son of Ares; he finds Cycnus with Ares near Apollo’s precinct, standing in a chariot with armor shining like flame, stamping horses, and smoke-like dust.
The ogre is described as taller than the great gate, with flashing eyes, a wide mouth, and flames of fire shooting from its mouth as it breathes.
The note describes Greek heroic friendships as intimate and durable; companions seem to have one heart and soul and are ready to die for one another; examples include Hercules and Iolaus, Theseus and Pirithous, and Orestes and Pylades.
Conn falls asleep west of the Round Hill; while he sleeps, the ships arrive, and he wakes to sounds of breaking shields, clashing weapons, cries, and an attack by strangers.
Mahmud, a victorious lord, scatters and slays the horde of fears and sorrows infesting the soul with an enchanted sword.
The passage says the Kalevala relates contests between Finns and darksome Laplanders as the Iliad relates contests between Greeks and Trojans; Castrén thinks Finn-Lapp enmity was sung before the Finns left their Asiatic birthplace.
Idomeneus contrasts cowardice and bravery, praises Merion's proven battle-worth and frontal wounds, and urges him to stop talking and take spears for war.
The preface describes Gaelic literature as extensive and names three major saga-cycles: the gods, the demigod Cuchulain, and Finn son of Cumhall. It identifies the Cuchulain cycle as the Ulster cycle, the cycle of Conchobar, and the Red Branch Cycle from the h
A closing battle catalogue lists additional deaths: Caedicus slays Alcathoüs, Sacrator Hydaspes, Rapo Parthenius and Orses, Messapus Clonius and Erichaetes, Valerus Agis, Salius Thronius, and Nealces Salius by a treacherous arrow-shot from far away.
Fiachu son of Ferfebe, on the mound between the camps, praises the throw; the place is called Focherd Murthemni because of it.
Xanthus bows and speaks by Juno's will, promising safety today but warning Achilles that doom must come; he says Patroclus fell through divine force, Apollo stripped his arms, and the Fates demand Achilles' death by mortal and immortal hands.
Penthesileia, Amazon daughter of Ares and of Thracian race, comes to aid the Trojans, shows prowess, is killed by Achilles, and is buried by the Trojans.
Goll lies down on the rocks and dies after twelve days; his wife keens and laments her husband, described as second best of the Fianna of Ireland.
The listed titles include “Torghatten,” “The Peaks of the Trolls,” “The Were-Wolves,” “A Hero’s Farewell,” “The Funeral Procession,” “Sigurd and Fafnir,” “Sigurd Finds Brunhild,” “Odin and Brunhild,” “Sigurd and Gunnar,” “The Death of Siegfried,” and “The End
Ráma says Bāli has died, won a heavenly reward for noble deeds and warrior duty, and reached the glorious fate warriors count fortunate.
Ajax appears first, majestic and huge, swinging a twenty-cubit iron-studded mace and striding across the decks like a moving tower.
Finn and his warriors are represented as guarding Ireland against attacks of overseas raiders called Lochlannac, whom narrators understood as Norsemen; Nutt links this to later Norse incursions rather than a third-century setting.
In the Argonautic expedition, Calaïs and Zethes delivered Phineus, king of Bithynia, from Harpies that habitually snatched the food served at his table.
The Wind-God’s son scales a temple standing amid the ruined wood, high as Meru, and shouts that he is the slave of Kośal’s king.
The Pandavas and Draupadi enter Virata's service in disguise: Yudhishthir as dice-skilled Brahman courtier, Bhima as cook, Arjun as Brihannala teaching music and dance, Nakula with horses, Sahadeva with cows, and Draupadi as waiting-woman.
Helgi is fostered by Hagal; at fifteen he enters Hunding’s hall alone, leaves an insulting message, is pursued to Hagal’s dwelling, and escapes recognition by disguising himself as a servant-maid grinding corn.
Ravana's charioteer urges the giant's foaming steeds forward, and the battle becomes furious.
Tlepolemus, offspring of Alcides, meets Sarpedon, son of Jove, both armed for combat.
Angad travels like embodied flame into Ravana's abode, announces he is Rama's envoy and Bali's son, warns Ravana, demands restoration of the dame, and says Vibhishan will be anointed king.
Neptune rebukes the Greeks for shame, cowardice, and danger to the ships, warning of infamy, death, bursting gates, and Hector at the wall.
Ajax exhorts the Greeks, saying they have no aids, bulwarks, friends, or city; the Trojans stand before them and the deep lies behind them.
Patroclus addresses Achilles' warriors, urging them to remember old deeds, proclaim Achilles' greatness, and fight bravely as if Achilles sees them.
Diomed, the Ajaxes, and Ulysses stand firm with the Greeks; the general exhorts the troops to courage, honor, glory, and avoidance of shame.
“the epic poem properly so called which celebrates the expedition of Ráma against the Rákshases”
The goddess advises a glorious death for Sarpedon, then commands that Sleep and Death carry his body to his native land for tomb, pyramid, honors to his ashes, and lasting fame.
The heroes hunt a stag, listen to the harp, follow an enchanter oversea, and fight for delight rather than gain.
The festive day approaches; the sons of Pandu mingle with Brahmans in disguise and observe Drupad's wealth during fifteen days of entertainment.
Caoilte gathers the troop in one place, but the raven and wild duck escape and must be pursued; he remembers the hardship of bringing birds together to set Finn free.
Homer is likened to the Nile's boundless overflow and to Achilles; Virgil is likened to a river in its banks and to neas, calm amid action.
Cuchulain is described as the usual name of the hero Setanta, son of the god Lug and Dechtire, and foster-son of Sualtaim.
Polyptes and Leonteus, Lapith-descended chiefs, guard the gates; they are likened to tall oaks and to wild boars, and they resist Asius' fighters while Greeks defend the wall and fleet with stones and darts.
The index defines Ath as a ford and lists many Ath-place entries as fords, often on named rivers such as the Nith, Boyne, Shannon, Suck, and others.
Achilles is struck by grief, casts ashes on his head, deforms his garments and hair with dust, tears his hair, throws himself onto the ground, and groans.
As the hosts pass westward, Amargin states he was only required to part from them, moves west of them, turns them northeast past Taltiu, and pelts them while Conall supplies stones and spears.
Arthur pledges to grant whatever boon Kilhwch names; Kilhwch asks him to obtain Olwen, daughter of Yspaddaden Penkawr, and seeks the same boon from Arthur's warriors.
Heroes praise conquered foes, oppose friends for honor's sake, show mercy to weaker chieftains, and break cruel tyrants' strength.
The speaker asks whether a man who dies gloriously in war should first be said to belong to the golden race.
Cowards and deserters are degraded; the hero is crowned by youths, receives the right hand of fellowship, is kissed, and has more wives.
A first observer points out blood and promises honor for bravery; the heroes blush, encourage one another, shout, and throw weapons in disorder, with the crowd hindering the blows.
Meleager asks the celebrated heroes to hunt the boar; named participants include Jason and others, Althea's brothers, and the huntress Atalanta.
“Apart a dais of crystal rose / With couches ... / Adorned with gold and gems ... / A canopy was o’er them spread / Pale as ... moon beams”
Aventinus is introduced as the son of Hercules and Rhea the priestess, born by stealth; he bears the Hydra serpent device on his shield, displays a chariot and horses, and wears the lion skin identified as Hercules' garb.
“Here is the sword for Donnchadh... and the Gae Dearg for Eochaidh... the armour for Ollann... and the shield for Connla.”
Aeneas calls the trophy Mezentius' spoils and first-fruits, urges preparation for war, commands burial of comrades, and says Pallas should first be sent to Evander's mourning city.
"Felled by double-headed pike... Seven times fifty of the hosts, / Fintan's son brought to their graves!"
Hector's weapon is repelled; he calls for Deiphobus but no helper appears, and he says heaven wills his hour, Pallas deceived him, and Jove deserts him.
The Ulster charioteers, thrice fifty in number, offer three battles, kill thrice their number, fall on the field, and are said to have defeated men of Erin with rocks, boulders, and clumps of earth.
Hector breaks the Greek phalanx, avoids Ajax, and is aided by Jove, who sends fear into the Greeks; Ajax withdraws and is compared to a lion retreating under attack.
Brahmá tells Válmíki to relate the life of Ráma and unfold the tale told by saintly Nárad, omitting none of Ráma’s deeds.
Reading of the Fianna, Cuchulain, or a great hero suggests that fine life is a part played before fine spectators; examples include O'Connell’s glove and Alexander stopping for a plane-tree.
Oisin says hunting for a boar with the Fianna, seeing animals in valleys, being with Caoilte, Osgar, and his father, and standing armed on a hill would be better than Heaven, clerks, books, priests, and bells.
Ulysses says descent and ancestors are scarcely one's own, notes Ajax's claim to Jove and his own descent from Jupiter and Mercury, and argues that personal merit rather than consanguinity should decide the spoils.
Iolaüs, son of Iphiclus, is described as aiding Hercules in slaying the Hydra.
Ceto bears the Graiae and Gorgons to Phorcys; Medusa is mortal, lies with the Dark-haired One, and after Perseus beheads her Chrysaor and Pegasus spring forth. Pegasus serves Zeus with thunder and lightning; Heracles later kills Geryones, Orthus, and Eurytion.
The notes refer to Thurneysen's translation of Emer's lament and list lines mentioning Ulster hospitality, a Druid lifting a weight, Furbaide, a hound searching solid earth, the dead hosts of the Sid of Train, the hound of the Smith of Conor, and a horseman of
"For the men of Erin and Alba shall hear that name (Cuchulain) and the mouths of the men of Erin and Alba shall be full of that name."
Ailill asks who sharpened the fork and slew the four men; Fergus describes a warrior who cut, charred, flung, and drove the fork through stone, and says the men of Erin may not proceed until one of them removes it with one hand.
Entries identify Deirdre and Etain as heroines; Dubhtach and Eogan as Ulster heroes; Eochaid Airem as a king; Eochaid Juil as a fairy king killed by Cuchulain; Ferdia as Cuchulain's opponent; and Fuamnach as a sorceress.
“by Slechta, where swords hewed out roads before Medb and Ailill”
Oisin says he has a good claim on Patrick's God while among God's clerks and describes being without food, clothing, music, and rewards to poets.
Ráma recalls that his arrow passed through seven tall trees, tells Sugríva to trust in that strength, and instructs him to challenge Báli at the gate so the gold-chained king will come out from his royal hold.
A giantess, Surpanakha, wanders to Rama's leafy shed, sees his noble, radiant, youthful form, and loves him.
Cuchulain comes early to the meeting after a night's vigil, remains angry, throws his cloak around him, and breaks a nearby pillar-stone from the ground without awareness because of his anger.
Idomeneus calls Antilochus, Deipyrus, Merion, and Aphareus to aid him, saying Aeneas is sprung from a god, youthful, and bold, while he is old in arms.
Ajax tells Menelaus and Meriones to lift the corpse while he and his brother withstand Hector and his charging force.
Idomeneus returns to his tent, takes two glittering javelins, arms himself, and advances in bright armor compared to lightning from Jove.
The Vánar approaches Lanká through fragrant woods, flowering grass, trees, fruit, birds, pools, fountains, and gardens; the city appears before him.
"Before no man have I put foot in flight till now on the Plunder of the Kine of Cualnge and neither will I fly before thee!"
Some storytellers "made the mother of Lugh of the Long Hand the grandmother of Finn" and gave Finn "a shield soaked with the blood of Balor."
The old man says he is steward to the King of Ireland and that every Samhain a woman from the hill of the Sidhe of Cruachan takes nine of the best cattle from every herd; he names himself Bairnech son of Carbh.
The monarch marches on, finds Menestheus with the Athenian phalanx and Ulysses with his bands, and sees their forces unmoved because they are remote from the newly broken peace and war noise.
Theseus rebukes Eurytus, says he injures both Pirithoüs and Theseus, pushes back the attackers, and takes back the seized bride.
The passage says Cuchulain’s concern for his country outweighs his feeling for his friend, that he appeals to Ferdia to abandon his purpose during the first three days, and that on the fourth day he withholds his full strength at first and uses the Gae-Bulg on
Cuchulain pillages and burns the fort, carries the three heads of Necht Scene's sons, hears their mother's cry, and says he will not give up his spoils until Emain Macha.
Agniketu, Mitraghana, Rashmiketu, and Yajnakopa come against Rama; many others fight, the earth is red with gore, and Angad counters Indrajit's blows by taking his mace and destroying his horses, driver, and golden car.
Introductory prose identifies Pandu and Dhrita-rashtra, the Pandava brothers, Duryodhan, Karna, the divine fathers of major heroes, and the Arjun-Karna rivalry, explicitly compared to Achilles and Hector.
The people make varying claims that Arjun, Karna, or Duryodhan has won the day.
Tarchon spurs into battle, seizes Venulus from horseback, carries the armed man away, and seeks an uncovered place to strike while the enemy resists.
Cuchulain tells Emer that she will never find a hero so beautiful, so scarred with wounds, and so battle-triumphing as himself.
Hector deliberates over entering the city, shame, Polydamas's advice, negotiation, restitution of the wife and treasure, and finally rejects unarmed parley, saying Heaven will determine death or triumph.
A large Eoiae fragment appears at the beginning of the Shield of Heracles; the supplement is nominally Heracles and Cycnus, but mostly describes Heracles' shield in imitation of Achilles' shield in the Iliad.
Khara sees Triśirás and Dúshaṇ dead, fears Ráma’s might, sees few of his crew left, and rushes on Ráma like Namuchi on Indra, raining bloodthirsty arrows like serpent fangs.
The demon goes to Kishkindhá in the semblance of a horned bull; at the gate he bellows, shakes the ground, rends the earth, and throws down nearby trees.
The armies cover the ground; Achilles and Aeneas appear between the hosts. Aeneas advances with helmet, shield, and javelin, while Achilles rushes forward in lion-like fury.
Duryodhan invokes the gods as witness, recalls lifelong enmity, and challenges the sons of Pandu to a final fight.
Nine princes accept the challenge; the lot falls upon Ajax; the heroes make several attacks and are parted by night.
Taistellach, one of Finn's messengers, refuses to leave until fighting; he challenges the ships, fights Coimhleathan, and beheads him in the sea.
The giant leader slays Vánars with arrows; the hosts flee to Angad, who is pierced by fiery arrows and throws a tree and then a rock; the giant stops the tree with arrows and leaps from his chariot before the rock breaks it.
Salya comes as rescuer; Bhima attacks him. Bhima and Salya fight with maces, producing sparks, are compared to animals and thunder, both fall, and Salya is carried off writhing like a wounded serpent.
Warriors and horses are driven into Xanthus; Achilles enters with sword, and repeated wounds redden the river as Trojans seek rocks or caverns.
Scholiast on Pindar: Telemon, never sated with battle, brings light to comrades by slaying Melanippe, called blameless, destroyer of men, and sister of the golden-girdled queen.
Sarpedon lies on the sandy shore, defaced with dust and gore and stuck with darts; chiefs surround his corpse, and combat is compared to flies swarming around milk pails.
Agenor reasons that Achilles is swift and deadly but mortal, and decides it is better to fight for the state and meet fate in public view.
Cuchulain says he has detained the men of the four provinces of Ireland from Samhain until spring without retreating before any one man, and he trusts he will not yield to Ferdia.
The Lycians gather like a black tempest around the towers; Ajax attacks first and kills Epicles, Sarpedon’s friend, by throwing a heavy rocky fragment that crushes his helmet; Epicles falls like a diver and dies, his soul retiring to the shades.
Diomedes lifts a stone too heavy for two men of the present age, hurls it at Aeneas, and cripples him at the hip and thigh so that he sinks in a daze.
Báli is said to travel from sea to sea before sunrise, uproot and toss a mountain peak, catch it before it falls, and throw down many strong trees with one arm.
Cuchulain casts a hand-stone from his sling at Conall's chariot, breaks the chariot-collar, and says he did it to test his aim and warrior capacity.
Hector says the opponent will meet his fate and that the corpse on the shore will "feast the fowls with fat and gore."
After storm and darkness, the Argonauts reach Iolcus; their adventures are admired; the Argo is consecrated to Poseidon, preserved for generations, and later placed in heaven as a constellation.
Peredur borrows from the miller, is struck and rebuked by him after gazing again, then enters the tournament, overthrows opponents, sends defeated men to the Empress, and sends horses and arms to the miller's wife in repayment.
Sanskrit-Indians call the hostile race Rákshas, and Ráma’s expedition is directed against the Rákshases.
MacRoth describes a fiery, powerful first company, apparently thrice thirty hundred warriors; they doff garments, raise a turfy mound for their leader, and the tall fair youth takes station on the mound while his company arranges around him.
Introductory summary: after Achilles' death, Ajax and Ulysses contest his armour; the chiefs award it to Ulysses; Ajax kills himself and his blood becomes a flower; Philoctetes' arrows help fulfill Troy's destiny; Troy is sacked and Hecuba becomes Ulysses' sla
Sugriva describes Rama’s arrow passing through seven trees, rending a mountain, and cleaving earth; his bow-sound shook earth, hills, woods, and rocks.
The son of Raghu sends Lakshmaṇ as envoy to rebuke Sugríva for delayed help, condemn broken promises and thanklessness, praise keeping sworn words, and invoke the speaker’s gold-backed, storm-like bow.
The passage states that ballads about Achilles’ wrath and dire consequences may have surpassed the rest of the poetic cycle, while still finding it surprising that no Athenian workmanship or national spirit appears.
Abhimanyu turns his chariot to obstruct Bhishma and cuts down Bhishma’s palm-tree standard; Bhishma rises in anger and pierces Abhimanyu with arrows until he faints.
Sultan Sandjar wakes to a dagger near his bed with a note warning: if his life had not been respected, the hand that placed the dagger could have placed it in his heart; Sandjar relinquishes his attack for the time being.
The elephant sets the narrator on his feet; the herd leaves; he finds himself on the side of a great hill strewn with elephant bones and tusks.
Paris, named as Helen's spouse, sends arrows from near ancient Ilus's ruined monument; placed behind a column, he shoots Diomed in the foot as Diomed stoops to strip Agastrophus's armor.
The prince cannot descend by reversing the screw, remembers he did not ask how to return, examines the horse's neck, finds a small peg near the right ear, and descends more slowly than he ascended.
As Hercules prepares to leave with the herd, the oxen low; one imprisoned heifer replies from the cave and frustrates Cacus' concealment.
Solomon's death is shown only when a reptile of the earth gnaws the staff supporting his corpse; when it falls, the Djinn realize they did not know the unseen.
Thetis flies to the deep sea; Jove returns to the sky; the immortals rise in fear as he takes the throne, while Juno, having seen Thetis, asks who has shared Jove's secrets.
Noah tells a stiff-necked people that he is not himself, has sacrificed self, breathes God's breath, and holds lion power within a fox-like form.
The divine Thou is hidden though the heavens are filled with light, reveals hidden secrets, causes rivers to flow, and is seen by bounties though hidden in essence.
The woman opens a stone chest before the chimney-corner; a yellow-haired youth rises from it. She says Yspaddaden has slain twenty-three of her sons and this one is only a remnant.
Socrates calls wealth and poverty new evils to be watched against: wealth produces luxury and indolence, poverty produces meanness and viciousness, and both produce discontent.
The Batta are said not to explicitly affirm that the external soul is in the totem, though they respect the clan’s sacred animal or plant; the author adds that a person believing life is bound to an external object would be unlikely to reveal it.
The passage likens Ulysses under the leaves to a solitary country dweller hiding a brand as fire-seed in ashes to avoid seeking light elsewhere.
The fable opens with a stag pursued by huntsmen; he hides under a thick vine, and the huntsmen pass without noticing him.
Hypocrites fear that a Suran may be revealed concerning them and disclose what is in their hearts.
A Vánar watches Ráma’s spouse from the boughs; priests skilled in ritual and the Vedas raise hymns, and music wakes the giant monarch.
The little bowman finds a big strong ditch-digger and proposes that the big man seek army service while the bowman secretly does the assigned work and they divide the pay.
Aeneas sees Antheus, Sergestus, Cloanthus, and other Trojans separated by a black squall; he and Achates remain hidden in a sheltering cloud while the envoys approach the temple.
The charioteer explains that he is cutting chariot-poles because their chariots were broken during pursuit of Cuchulain, and he asks the young warrior for aid so Cuchulain will not come upon him.
Oisin travels with the serving-boy and chained pup past Slieve-nam-ban, where witches of the Sidhe spin, to Gleann-na-Smol; he raises a rock and has the boy take out a Fianna horn, an iron ball, and a sharp sword.
Arjun drives Uttara to a dark sami tree and says it contains stately bows, arrows, banners, swords, coats of mail, and a kingdom-widening bow.
"Beware," he said, "of telling any one what you have told me, for the prince who governs the kingdom is your father's greatest enemy, and he will be rejoiced to find you in his power."
The sons enter as instructed, though this does not avert God's decree; Jacob is said to have knowledge taught by God; Joseph takes his brother aside and identifies himself.
The Palace of Pleasure is painted with love-entwined figures of Yúsuf and Zulaikha; a hidden golden idol with jewelled eyes represents Zulaikha's love, and she says she hides it from the angry eyes of her god if she swerves from religion.
More regrets not asking where Utopia is situated; Giles reports that a servant and a loud cough prevented the location from being heard, so the secret perished and Utopia remains unknown.
A friend hides behind the hangings, hears the steward's words, and immediately tells the rest of the company the news.
A wedge-shaped hill projects into the sea. Polyphemus sits there with flocks, a pine-tree staff, and a hundred-reed pipe; a hidden speaker lying within a rock on Acis' bosom hears his words from afar.
The hostess laments and recalls teaching her daughter not to sing, call, bare her arms or shoulders, and to hide her beauty and power while working unseen by heroes and suitors.
Philomela weaves purple marks into white fabric in a Barbarian design to disclose Tereus' villainy.
Hanumán watches concealed, hears Sítá and the demons, reflects that he has found the Maithil queen after a long Vánar search, and has secretly explored the palace of the Rákshas lord.
Some authorities say Sigurd and Brunhild wed, live happily for a while, and have an infant daughter Aslaug before Sigurd leaves.
The stone will not be found until the Woman of the Waves brings it to land on a Sunday morning; seven years after that day the world will end.
Muslims are said to privately read a book called the Psalms of David in Arabic and Persian, with prayers of Moses, Jonas, and others added.
At his last hour Ibrahim disappears; his tomb is variously located, and a voice announces that the man excelling all others in faith has died.
Homer’s history and works are said to be obscure; his song is compared to the Nile flowing through many lands while its sources remain concealed.
After being beaten, the Tuatha de Danaan refuse the sway of the sons of Miled and entrust Manannan, who understands enchantments, with finding safe places for them.
The speaker says his people see all on every side, yet no one sees them; the cloud of Adam’s sin encompasses them from the reckoning.
Natural capacity is likened to a "seed" that dies without cultivation, and human intelligence to a "reservoir or treasure-house" from which "new waters may flow and cover the earth."
‘Ārif reassures the sheykhs that he will remain with them, says the other world has union without parting, compares himself to a drawn sword, and says he will strike through the curtain of the invisible world.
A once-wealthy family has fallen into poverty, leaving only a girl and grandmother; a dirty neglected gold vessel remains among pots and pans, unknown to them as gold.
A hungry fox finds bread and meat in a hollow tree; shepherds had put the food there for their return.
The attackers do not find the emu; tracks show the Weeoombeens dragged it first to their grass humpy and then into a big hole with a big stone entrance that only they know how to move.
Solomon's death is discovered only when a creeping thing of the earth gnaws his staff; when his body falls, the genii perceive their ignorance of the secret.
Some saints are recognized by miracles and venerated in life and after death, while others remain obscure; Hujwiri reports four thousand concealed saints hidden from themselves and mankind.
The poet is said to portray a benevolent God and subtle life within grosser material forms.
Agastya explains that Hanumán did not easily overcome Báli because he was under a Rishi’s curse and was not conscious of his own might.
After the emus are cooked, Deegeenboyah offers to carry them while the others play; once out of sight he takes the emus through a trap-door opening into the underground home of the Murgah Muggui spider, using a route with another exit near his home.
Humans dig into the Earth for hidden riches; destructive iron and more destructive gold appear; War comes forth with blood-stained hands; rapine and betrayals enter social and kin relations; piety is vanquished and Astraea abandons the slaughter-drenched Earth
Sadie sings with a lute from a yellow satin case; Amina replaces her, sings ardently, faints, and exposes a neck described as a mass of scars.
Seeing a storm, Wurrunnah plans to build a dardurr from poles and cut bark for shelter.
The girl is unhappy because of the stepmother’s mistrust; remembering her dead mother, she goes to her room morning and evening, closes the screens, takes out a mirror, and gazes at it as her mother’s face.
Dew in an oyster becomes pearl, blood in the musk-deer pod becomes musk, copper may become gold by elixir, and bread becomes joined to the soul when eaten.
The young man begins his history: his father Mahmoud ruled the Black Isles; the four little mountains were once islands, and the capital was where the lake now lies.
The speaker urges bringing the cup and drinking the forbidden draught, imagines treasure hidden among ruins, and describes the tulip bearing a wine-cup through the wilderness.
While cutting down a dead fruit tree, Camaralzaman uncovers a bronze slab, a ten-step staircase, a cave, and fifty covered bronze jars filled with gold dust.
Camaralzaman despairs at another year in a strange country, fears he has again lost Badoura's talisman, and puts remaining gold dust into fifty jars filled with olives.
The merchant ignores his wife, opens the vase, finds rotten olives on top, shakes some into a dish, sees gold pieces fall out, and discovers the bottom filled with gold.
Ali Cogia puts a thousand pieces of gold in the bottom of a large vase, fills the rest with olives, corks it tightly, and carries it to a merchant friend.
The bird directs the princess to dig at dawn under the first tree in the park on the right; she and the gardener find a clasped golden box filled with good pearls.
In disgust the man hurls the image against the wall; the blow splits its head and gold coins fall to the floor.
Shiro barks in the field, leads his master by the kimono to a large yenoki tree, and digs there joyfully.
A mouse lives in a hole above buried golden sovereigns on the farmer's land. The farmer does not know of the treasure, does not hurt the mouse, and sometimes gives him cheese.
A farmer near death calls his sons and says that a hidden treasure lies in his vineyard, instructing them to dig for it.
Each of the five nymphs becomes Mandakarni’s wife; for them he makes a palace beneath the lake, where they live in pleasure, and their songs and girdle sounds are heard from hidden bowers.
Menelaus praises Ulysses's endurance and courage inside the wooden horse, where the bravest Argives lay in wait to bring death and destruction upon the Trojans.
After the Trojans retire to rest, Sinon releases the Greek heroes at night, signals the fleet near Tenedos, and the Greek army lands again.
The Bodisat reasons that water must be under the rock, enters the well, listens to the stone, hears water gurgling beneath, and tells his page not to lose heart but to strike the rock with an iron hammer.
In the reign of Brahma-datta, the Bodisat is a landowner. An old landowner hides money in the forest with Nanda the slave and instructs him to tell the son where it is after his death.
Acastus planned to hide the beautiful knife made for Peleus by the Lame One so that Peleus, searching alone on steep Pelion, might be killed by mountain-bred Centaurs.
With Virata away and Uttara reluctant, the disguised Arjun is said to come to the rescue; the introduction also mentions Pandav weapons hidden in a tree and wrapped like corpses.
The speaker attributes to the just the social advantages previously assigned to the fortunate unjust, such as ruling and marriage choice; the unjust are said to be found out at last, become old and miserable, be flouted, beaten, racked, and have their eyes bur
Travellers send someone to draw water; he lowers a bucket, finds a youth, and the travellers conceal Joseph so they may sell him as merchandise, while God knows what they do.
Sailors and ten slaves land on the island, uncover a trapdoor-like entrance, bring furniture and provisions, lead the boy below with an old man, then leave without the boy and cover the entrance with earth.
The painter is compared to a mirror-maker of appearances; three beds are distinguished as made by God, carpenter, and painter; painter and tragic poet are described as imitators removed from reality and truth.
The passage identifies three beds and three corresponding artists: the bed in nature made by God, the bed made by the carpenter, and the bed made by the painter.
Saouy says such a slave would be cheap at less than 10,000 gold pieces; the king orders the treasurer to send that sum to Khacan.
Jove leaves Hector and the Trojans in battle, turns his eyes toward Thracia and distant peoples, and no aid is given while his law suspends the powers of Heaven.
Footnote 11 says the poet may intend the world-creating god to be a mightier divinity than those commonly counted as deities.
Gregory says she did not give the stories that historical date, left out names such as Cormac and Art, and substituted “the High King.”
You shall be holy; for I, Yahweh your God, am holy... you shall love your neighbor as yourself.
Landor is quoted: some say there were twenty Homers and some deny one; he criticizes restless analysis and declares his veneration for Homer.
After her parents die during famine in Basra, Rabia is sold as a slave, treated harshly, falls while avoiding a stranger’s gaze, and breaks her wrist.
Dhrita-rashtra, Gandhari, and Pritha are burned to death in a forest conflagration; the passage notes that death by fire is considered holy.
Jesus is spat upon, smitten, scourged, and led with the cross; Pilatus washes his hands; the Jews accept blood guilt; a woman wipes Jesus’ face and receives three images.
Shemsu-’d-Dīn disappears after disciples become threatening; Jelāl adopts drab hat and wide cloak for mourning, institutes music and dancing, and critics compare his supposed madness to accusations once made against the Prophet.
The son of Mary and his mother are appointed as a sign and placed in an elevated, quiet, secure abode watered by running springs; the note lists proposed locations and mentions a tradition concerning Mary's retirement to a hill for delivery.
When the boy willingly leaves his retreat and stands in the city, the king’s troubles end and blessed rain descends on the thirsty land.
The sacred Seven maintained vows there, placed their heads in dust, slept in streams, ate only every seventh night, lived on air, and after seven hundred years went to heaven.
The temple of Mecca stands in the midst of the city and is called the sacred or inviolable temple; the Kaaba is a square stone building called the house of God, hallowed for worship, with specified dimensions and an east-side raised door.
The English section lists versions of the legend and an English prose romance titled The History of the Five Wise Philosophers, or the Wonderful Relation of the Life of Jehoshaphat the Hermit, Son of Avenerian, King of Barma in India; it is described as an abr
Ibn Batuta meets a Sheikh reading the Koran in a hermitage; the Sheikh shows his prepared grave and a chest containing burial cloth, spices, and money for burial and the poor.
Bharadvāja names Chitrakūṭa, ten leagues away, as a holy and beautiful hill where great saints dwell, langurs and bears live, and which rivals Gandhamādana’s fame.
Ebn Hanbal dies at Baghdad in 241; a very large number of men and women follow him to his grave, and twenty thousand Christians, Jews, and Magians are reported to embrace the Mohammedan faith that day.
Their people are made aware of what happened so they may know God's promise is true and the last hour is certain; people dispute and propose a building or chapel over them.
Judicial assemblies are held on the sacred island; jurists draw and drink water in silence in memory of Forseti, and the spring's water is so holy that those who drink it, even cattle, are held sacred.
Zemzem is a well east of the Caaba, covered by a small building and cupola; it is believed to be the spring that appeared for Ismael and Hagar in the desert; its holy water is drunk by pilgrims, sent in bottles, and claimed by Abd'allah al Hfedh to have given
After Jelāl’s death, while his body is washed, no water is allowed to fall to the earth; those around catch and drink every drop as holy and pure, as had been the case with the Prophet at his death.
Hafiz says he is Sultan Oweis’s slave but forgotten; Sultan Ahmed invites him to court, but Hafiz declines, preferring dry bread at home to roadside honey, while sending praise of Baghdad, the Tigris, perfumed wine, dawn wind, and dust from the friend’s thresh
The speakers forbid devastating Hellenic territory and burning houses, allowing only the annual produce to be taken; the homeland is described as one’s nurse and mother.
If resisted, the tyrant beats the people as he began by beating father and mother, and keeps his fatherland or motherland subject to young retainers.
The Battle of the White Strand at Finntraigh in Munster is introduced as the greatest battle the Fianna fought to keep foreigners out of Ireland.
Cuchulain calls Ferdiad his foster-brother, comrade, and friend and pities that he fights on a woman's counsel; Ferdiad says he would be in ill repute with Medb and Erin's nobles if he left without combat.
The monarch reproaches the chiefs for standing distant, expecting others to fight, and being first at banquets but last in battle.
Báli rejects Tárá's counsel, says a valiant warrior cannot bear unavenged dishonor, and argues that righteous Ráma will avoid sinful action even if he aids Sugríva.
Both armies tug around Patroclus’ mangled body, trying to drag it either to the Greek ships or to Troy; Jove is said to have ordained the horror to honor the dead.
Gwenhwyvar says the stag's head should be given to Enid, daughter of Ynywl, and Arthur and the court applaud the proposal.
Hector calls to the troops of Lycia, Dardanus, and Troy, says Jove has struck the archer’s bow, contrasts favored and deserted nations, and declares that dying for one’s country preserves family and honor.
Mezentius refuses a rear or distant killing of Orodes and meets him face to face; Orodes dies after warning that Mezentius will soon share an equal fate, and Mezentius replies that the father of gods and king of men should take counsel concerning him.
Kicva grieves when only she and Manawyddan remain; Manawyddan vows pure friendship, faithfulness to Pryderi, and protection for her as long as their grief continues.
Children ask where Otso has been taken; Wainamoinen says he did not leave him where scavengers or insects would consume him, but placed him in a silken cradle in a pine-tree on the Gold-hill and copper-bearing mountain.
After ebb-tide, the bodies are found locked together; Dolar Durba lies beneath the king's son, so the boy is judged victorious, buried, covered with a flag-stone, and keened.
Polycaste washes Telemachus, anoints him with oil, gives him a mantle and shirt, and he appears godlike as he sits beside Nestor.
Ajax and Odysseus recover Achilles' body; Thetis mourns him; a funeral pyre is lit, the Muses chant, and Achilles' bones are put in a golden urn beside Patroclus.
Civil honor is said to have become divine worship; Wadd is described as heaven and worshipped as a man by Calb in Daumat al Jandal.
At Neon Teichos, Tychias the armourer befriends Melesigenes. Inhabitants later show and honor his recitation place and say a poplar grew there after his arrival.
Kamtchatkans make excuses to animals, offer cedar-nuts and other gifts, treat the animal as a feast guest, and in a bear rite wrap and gift the head, blame Russians, and ask the bear to tell other bears of its good treatment.
Diarmuid's body is placed on a golden bier with his spears over it pointed upward and carried to Brugh na Boinne.
Rāma says the vulture gave his noble life, calls him revered like Daśaratha, orders fuel for funeral fire, and blesses him to depart to bright celestial seats.
Etarcumul asks for battle; Cuchulain says he does not desire to fight and acts as he does because Etarcumul came under Fergus's honour from the men of Erin.
A horse and robe are described as Eastern gifts of honour; a register lists a costly robe for Jafar and later cheap naphtha and reeds for burning his body.
Cuchulain says Etarcumul is safe because he came from camp under Fergus's protection; otherwise only fragments of his body would be brought back behind his horses and chariot.
A verse is said to have decided Hafiz’s right to receive honourable burial.
Loch asks Cuchulain to step back and let him rise so he can fall on his face to the east, not on his back to the west, lest the warriors of Erin say he retreated or fled.
Curoi is told that one man has checked four of the five provinces of Erin through the winter, and he sets out to the host to fight Cuchulain.
"If I have never threaded the pearl of thy service" and "I am not hopeless of thy mercy" because "I have never said that One was Two."
Hope remains under the rim inside the great jar and does not fly out because the lid stops her by the will of Aegis-holding Zeus.
Hopes for self or world may be resolved into the will of God; either may become a life-basis, and a rare person may feel duty to another generation or realize another world vividly.
"all the gods by whom this empire was upheld have gone forth, abandoning shrine and altar"; the narrator urges: "Let us die, and rush on their encircling weapons."
Heimdall hears the omens, blows the Giallar-horn, and the Æsir and Einheriar rise armed, mount their steeds, and ride over the rainbow bridge to Vigrid.
The most ancient altars were adorned with horns, described as former emblems of power and dignity connected with flocks and herds as wealth.
Castor and Polydeuces are hailed as children of Tyndareus and riders upon swift horses.
Orsilochus throws his spear at Remulus' horse rather than Remulus; the wounded horse rears and throws Remulus to the ground.
The little Earl greets Geraint, invites him to his castle, promises provisions and ointment, and Geraint chooses to return to his previous lodging with Ynywl's family.
Castle people seek Owain to put him to death but find only half his horse; Owain vanishes from among them, goes to the maiden, touches her shoulder, and follows her into a chamber.
Geraint and Enid are served by the youth; Geraint sends the youth to secure lodging and offers a horse and arms as payment for service and gift.
The disguised Frithiof sits near the door like an aged beggar, is mocked by courtiers, lifts one tormentor above his head, and is summoned by Sigurd Ring to explain himself; he answers evasively and is invited to sit by the king and queen.
Theoclymenus asks where he should go; Telemachus explains that his mother stays weaving in an upper chamber and names Eurymachus as the most persistent suitor, while Jove alone knows whether the suitors will meet a bad end before marriage.
The scouts find Circe's marble palace in a fertile valley; Circe is an enchantress, daughter of the sun-god and Perse; tame wolves and lions guarding the entrance are humans she transformed; she sings and weaves inside and invites the men to enter.
The holy man says the retreat is blessed, invites the prince to rest, and notes that roots, fruits, and hermits abound there.
Pallas calls into the sky to Alcides by his father's hospitality and asks that Turnus see him stripping his blood-stained armour.
They reach Pherae, where Diocles, son of Ortilochus and grandson of Alpheus, hospitably entertains them for the night.
Messengers come to Abraham with peace and good tidings; he brings a roasted calf; they do not touch the meat, causing fear, and say they are sent to Lot's people.
The chess-playing lasts three days and three nights because of the abundance of precious stones in Fraech's household; Fraech tells Medb he has beaten her but will not take her chess stake to avoid decay of her hospitality.
Alcinous tells Ulysses that the Phaeacians excel as sailors, runners, dancers, and minstrels, and orders dancing for the guest’s report when he returns home.
The messengers are served with bedding, choice food, and a feast, and they soon become noisy and drunk.
Finn sends Diorraing to gather timber for shelter; Diorraing sees a fine well-lighted house of the Sidhe at the edge of the wood and reports it to Finn.
After the work was finished and the meal was ready, the men ate full shares, drank enough, then lay down and slept.
Doso asks the maidens to pity her, direct her to a household, and says she can nurse a newborn child, keep house, spread a bed, or teach women’s work.
Fergus arrives and is welcomed; Cuchulain offers him lodging, food and drink, protection in combat, a bed of rushes, and guarding while he sleeps; Fergus blesses his fosterling.
Near the tent door is a golden chair on which sits a lovely auburn-haired maiden wearing a golden frontlet with sparkling stones and a large gold ring; she welcomes Peredur.
An old woman knocks at Alnaschar's door, asks for water to wash before prayer, is admitted, receives a vessel of water, and prays.
Under Praetus, Bellerophon is targeted after Antaea's rejected desire; Praetus is restrained by hospitality laws and sends him to Lycia with sealed tablets carrying his deadly intent.
Ulysses puts a dirty tattered wallet over his shoulder, sits on the threshold, and is mocked by suitors who invoke the gods and threaten to send him to king Echetus.
Louhi raises Wainamoinen from a bed among willows, seats him in her boat, rows him to her sea-shore home in Pohyola, and gives him food, warmth, shelter, and rest.
Telemachus sees Minerva while brooding among the suitors, goes to the gate, takes her hand and spear, welcomes her, and offers food before questions.
The prince kneels, draws the princess's sleeve, and tells her he is a distressed prince, son of the King of Persia, in an unknown land and in danger of his life because of a strange adventure.
King Guha, with his kinsmen near, rejoices at the summons, draws nearer, bows his head, and addresses Bharat.
Messengers come to Abraham with peace and glad tidings; he brings a roasted calf, but when their hands do not touch it he becomes afraid, and they say they are sent to Lot's people.
The speaker claims he saw and hosted Ulysses in Crete after winds drove him to Amnisus near the cave of Ilithuia; he supplied food, wine, and oxen for sacrifice during a twelve-day north gale until the wind dropped on the thirteenth day.
Kynon sees a man in the prime of life, wearing yellow satin and gold ornament; the man returns Kynon's greeting courteously and goes with him toward the castle.
Penelope promises gifts if the stranger’s words come true, doubts Ulysses’ return, orders foot washing, bedding, anointing, meals with Telemachus, and protection from uncivil people; she contrasts harsh and righteous conduct.
The passage identifies the tree as the hermit-sheltering tree seen by Rávaṇ, then shows him stopping near the ocean shore and finding Márícha in a secluded hermitage, wearing deerskin and matted hair.
Menelaus says he hosts the son of a dear friend, Odysseus; he imagines founding a city and house for Odysseus in Argos and laments that heaven prevented Odysseus from returning home.
Fraech swears by sword, arms, and shield that he will not give the demanded pledge; Ailill and Maev discuss killing him to prevent attacks by other kings seeking the maiden, with Maev objecting that killing a guest would bring shame.
Ulysses and the swineherd eat supper in the hut; after eating and drinking, Ulysses tries to prove whether the swineherd will keep treating him kindly or send him to the city.
The charioteer turns the chariot toward the ford and brings the left board to face Cuchulain's side; the passage note says this is a sign of hostility and an insult. Laeg notices and reports it.
"one of whom has found, in the Byzantine \"Maometis,\" the number of the Beast"
“Our lord the king to-morrow morn / Will consecrate his eldest-born, / And raise, in Pushya’s favouring hour, / Prince Ráma to the royal power.”
“Verily he who hateth thee shall be childless.”
Louhi banishes the other fatal creatures to remote oceanic places and sends them to Wainola and Kalevala; the people become sick and dying with severe new diseases.
Thor prepares to ford Veimer while Loki and Thialfi cling to his belt; the river rises, Thor resists it, sees Gialp upstream, and throws a boulder that drives her off and makes the waters abate.
As the visitors leave, Yspaddaden throws a poisoned dart; Bedwyr catches and returns it, wounding him through the knee, and Yspaddaden curses the forged iron and smith.
Louhi sends the black-frost to the waters of Pohyola and commands him to freeze Lemminkainen's magic bark and the hero himself until Louhi frees him.
The Wheel of Heaven is addressed as completely ungrateful and as keeping the speaker bare like a fish.
Finn orders the hounds let out on the track; they follow Coirpre's track and Finn follows them to a house.
The note explains the megaron as an open court with a covered cloister and states that the suitors' tables were laid in the covered part.
The tyrannical person lives amid revelries and harlotries; love is master of the house; desires require money; the son seeks or takes his parents' goods.
Ulysses tells the maids, servants of long-absent Ulysses, to go to Penelope and says he will hold the light for the suitors, adding that he can endure much.
Birds tear, cut, devour, and grind the wooden beings, while mill-stones, dishes, dogs, and hens accuse and attack them.
No house is supposed to be without a tutelary divinity; the hereditary family deity is usually a leading Hindu mythological figure, while the Grihadevatā rarely has a distinct name.
Only a generation of Moses' people believe because of fear of Pharaoh and his princes; Moses tells them to trust in God, and they pray not to be afflicted by unjust people and to be delivered from unbelievers.
The passage explains Casb or Acquisition: action is created by God, while in respect to production, employment, or acquisition it is from man; a later explanation connects acquisition with man's power and will without making them influence the action's existen
Religious teachers are said to struggle to reconcile God’s omnipotence and omniscience with human free will and responsibility for actions.
Thessalians near Mount Pelion are described as early horse-trainers and skilled horsemen; their killing of wild bulls is used to explain the names Hippocentaurs and Centaurs.
Long ago in Benares, the Bodisat is born as a bull; as a young calf he is given to an old woman, who raises him like a son and feeds him on gruel and rice.
The lion appears but does not attack; it fawns, whines, lifts its swollen paw, and the slave removes a large thorn and dresses the wound.
“Beings with the body of a man and the head of a horse.”
The passage describes an exchange of life or souls and recounts a Basque hunter who said a bear killed him, breathed its soul into him, and died in body while the hunter became a bear by being animated by the bear’s soul.
The person who cuts or binds the last sheaf may receive the animal's name, and an animal puppet made from the last sheaf or from wood, flowers, and similar materials may be carried home on the last harvest wagon.
The editor says the comparison between the human form or Personal Ego and a pot made of earth by the Supreme Potter recurs in ruba'iyat attributed to Omar Khayyam.
The passage states that the notion of a man-god or human with divine powers belongs to an earlier religious period when gods and humans are viewed as beings of much the same order.
A milkman calls himself a god, refuses to salute the sun, receives prostration, is not to be touched by ordinary humans, and gives oracles in the voice of a god.
Zeus gives Deucalion stones gathered from the earth; out of stones mortal men are made and called people.
Their wish is fulfilled; after serving as temple keepers, they stand by the sacred steps in old age, see each other shooting into leaf, say farewell as spouses, and are covered by branches.
Kintaro grows up alone in the mountain wilds, befriends animals, learns their speech, is treated as master, and has the bear, deer, monkey, and hare as special retainers.
Frazer introduces examples of people who believe they can rule or influence natural phenomena, naming rain, sun, and wind as commonly supposed to be under human control in some degree.
The fable summary states that Jupiter and Mercury, disguised as humans, are refused by neighbors but welcomed by Philemon and Baucis; the gods reward them with a temple-priesthood transformation, change them into trees, submerge the impious village as a lake,
The note says the statement that man could rule over the rest brings to mind Genesis 1:28 and its language of dominion over sea, air, and earth creatures.
God creates humans from dust and germs of life, makes them two sexes, and knows female conception, birth, aging, and lifespan according to the Book.
Humans are described as created from a male and a female and distributed into nations and tribes so they might know one another; the most honorable before God is the most pious.
Bougoodoogahdah is an old woman living alone with four hundred dingoes; she and the dogs live on human flesh obtained by her cunning.
The Waganda believe in a god of Lake Nyanza who may dwell in a man or woman; the incarnate god is feared, consulted as an oracle, and believed able to heal or inflict sickness, withhold rain, and cause famine, receiving presents when consulted.
Man is created from dried clay and dark molded loam; the djinn were created before from subtle fire; the Lord says that after fashioning man and breathing of divine spirit into him, the angels should fall down and worship him.
The founder of the Roman city receives Hersilia, changes her body and name, calls her Ora, and the passage says this goddess is still united to Quirmus.
The Gorgons are located in the Gorgades islands, and the fable of Atlas becoming a mountain is explained as possibly based on Perseus killing him near the mountain range that then bore his name.
God first creates man from clay, makes posterity from an extract of water glossed as seed, shapes him, breathes spirit into him, and gives hearing, seeing, and hearts.
Fable II summary: after matter is separated, God gives order to the universe; living creatures are produced; Prometheus forms a human from earth mixed with water, and Minerva animates it.
The newly made Earth, lately divided from ether, may have retained heavenly atoms; mixed with stream water, these are fashioned by the son of Iapetus after the image of the ruling Gods.
The Basharians follow Bashar Ebn Mtamer; they emphasize human free agency, hold that God could punish an infant eternally though unjustly, deny that God is always obliged to do what is best, and link renewed sin to former punishment.
Sorrowing queens are said to sympathize with wild birds and beasts; Credhe, wife of Cael, searches among bodies, sees a crane and two nestlings threatened by a fox, and says the bird’s distress over its nestlings explains her own love for her sweetheart.
The tribes around the ring turn into trees; others become birds or beasts according to their names. The place is called Googoorewon, the place of trees, with a lake over the borah site, remains of the earth ring, birds, lizards, and trees that answer with wail
A cited source says abstinence is impossible despite being ordered and ordained; mortals stand helpless between order and prohibition, with a cup-slanting image.
The note says commentators relate the passage to Sheddd son of Ad, who made a garden in imitation of celestial paradise in the deserts of Aden; when he approached it with his company, they were destroyed by a terrible noise from heaven.
“verily man is ungrateful unto his LORD” and “he is immoderate in the love of worldly good.”
Metaneira watches, sees her son in the flames, and shrieks; Demeter withdraws the child, reveals herself, says immortality is now impossible, but promises the child lasting respect because he was nursed by her.
Certain groups are said to err by deifying mortal men and making God corporeal, sometimes likening an Imam to God and sometimes likening God to a creature.
“We are no other than a moving row / Of Magic Shadow-shapes...”
“su vida está unida à la de un animal ... mueran ellos cuando éste muere”
The notes cite variants in which the speaker's existence is uprooted like a plant; the speaker's clay is made into a flagon or goblet and may live or revive when filled with wine.
The newly made Earth, lately divided from ether, may have retained heavenly atoms; mixed with stream water, these are fashioned by the son of Iapetus after the image of the ruling Gods.
Poets say a lonely mariner watches the Nereides rise from deep grotto-palaces, dance over sleeping waves, move with arms entwined, and scatter liquid gems representing phosphorescent light observed at night in southern waters.
The giants are said to have inhabited the earth before mankind and retreated to barren places; a young giantess strays into an inhabited valley, sees a farmer ploughing, and carries him with his team home in her apron as a plaything.
On a visible plain on the mountain, Agave first sees Pentheus looking on the rites with profane eyes, strikes him with her thyrsus, calls him a boar, and the raging multitude rushes upon him.
The narrator says spiritual intoxication is not always sublime and that human nature can avenge itself on those who would cast it off.
A historical explanation imagines a nymph lost in the woods; seekers heard only their own echoing voices and reported that she had been changed into a voice.
Humankind is told to fear the Lord, who created them from one man, created his wife from him, multiplied men and women from the pair, and watches over them.
God creates humans from dust and seed, makes them man and wife, knows conception and birth, and records changes in lifespan in the book of decrees.
"RECITE thou, in the name of thy Lord who created; Created man from CLOTS OF BLOOD"
A scholion is summarized with alternatives involving men springing from Melian nymphs or trees, and the note says the reference may be to the origin of men from ash-trees.
Eustathius refers to Hesiod as saying that men sprang from oaks, stones, and ash-trees; Proclus believed the Nymphs called Meliae were intended.
"THE FARMER AND FORTUNE"
Scyron is laid low; earth and water deny rest to his scattered bones, which are reported to harden into rocks named for him.
Titles include 'THE WOLF AND HIS SHADOW,' 'THE PLOUGHMAN AND THE WOLF,' 'MERCURY AND THE MAN BITTEN BY AN ANT,' 'THE WILY LION,' 'THE PARROT AND THE CAT,' and 'THE STAG AND THE LION.'
At Halberstadt, a man regarded as sinful is brought to church at Lent in mourning, expelled, made to wander barefoot without speech or church entry, later readmitted and absolved, called Adam, and believed innocent.
Aoife repents in part and allows the children to keep their speech, sense, and nobility, and to sing music of the Sidhe; she says they will spend nine hundred years on the water.
God made people successors of others on earth, raised some above others by grades to prove them by gifts, and is swift to punish yet gracious and merciful.
Humankind is described as nothing, built on empty wind, hovering in an abyss, with void before and behind. The note names existence between non-existences as Takwin.
The Cyclops seizes two men, kills and eats them, drinks milk, sleeps among the sheep, and Ulysses refrains from stabbing him because the stone would trap them.
Sea-traversing ships are like mountains; God may still the wind, leave them motionless, or cause them to founder, and those who gainsay the signs will have no escape.
Aeneas, of Venus' race, seeks Pandarus and asks whether the attacker is a mortal to destroy or an angry god punishing Troy for slighted sacrifice, in which case Jove should be propitiated with prayer.
The old man, skilled and fond of dancing, debates the danger, then comes before the demons and dances with great effort.
The passage says an early Greek belief held that humans sprang from the earth like plants and flowers emerging in spring.
Quatrain LXIX describes helpless pieces moved, checked, slain, and laid back in a closet on a chequer-board of nights and days.
Wirreenun remains calm, summons a neighbouring rainmaker, consults with him, and orders the tribes to Googoorewon, a dry plain surrounded by gaunt trees said to have once been black fellows.
A weaver who had left something in trust with a learned man later came to ask for it back.
The beginning of a great religion is described as not wood or stone but a spirit moving in hearts; disciples meet in an upper room or in holes and caves before later generations have mosques, temples, churches, and monasteries.
The helper says he is Okuni-nushi-no-Mikoto, not a King's son; his brothers have gone to seek Princess Yakami of Inaba, while he follows as an attendant carrying a large bag.
Peredur enters the hall on a bony piebald horse with uncouth trappings, asks Kai which person is Arthur, and says his mother told him to go to Arthur to receive the honor of knighthood.
Those favored with knowledge of prior scriptures fall on their faces worshipping, praise the fulfillment of the Lord’s promise, weep, and increase in humility.
The Koran is sent down in truth and in sections for slow recitation; those previously given knowledge fall on their faces worshipping and weeping when it is recited, and their humility increases.
“When the Koran is read, attend thereto, and keep silence; that ye may obtain mercy.”
“What injury can the bristles of a porcupine inflict upon the paw of a formidable lion?”
The note says the words warn believers against excessive confidence in their merits and deter unbelievers.
Geraint orders Enid to dress in her worst riding clothes and prepare her horse, says she will not return until she knows whether he has lost his strength, and dismisses her claim not to understand.
Geraint and the knight fight on foot with swords, striking sparks like stars. The hoary-headed man urges Geraint to remember the dwarf's treatment and the insult to Gwenhwyvar; Geraint then wounds the knight's head to the bone.
The note says Hanumant resembles Samson; Indrajit binds Hanumant with cords, Hanumant could free himself but does not, and Ravanas orders his prized tail burned to shame him.
Conan halters and leads back the horse; Finn observes that Conan would not have done horse-boy service for one of the Fianna and advises him to ride the horse through Ireland until it is broken.
The dog has a nasty fall, limps away howling, and is later asked by other dogs what sort of dinner he got.
“The game of Badger in the Bag,” and “then was the game of Badger in the Bag first played.”
The passage says Mohammedans lay aside sumptuous apparel, costly habits, and pompous ornaments before approaching the divine presence, to avoid seeming proud or arrogant.
Chêng K'ao Fu responds to three appointments with increasing humility, while ordinary men respond to appointments with growing arrogance; the passage closes by warning against intentional virtue looking outward.
While the ploughman is absent, a half-starved wolf appears.
A dervish comes to lodge where the master of the house is hospitable.
After the plot is planned, Ailill calls for a hunt with hounds; the hunters pursue until the hounds are spent and then go to bathe where the river of Croghan flows.
A Stag chased by hounds enters a farmyard stable, hides under hay in a vacant stall, and remains concealed except for the tips of his horns.
In Bahram's palace, foxes whelp and lions rest; Bahram once caught wild asses, but now the grave has caught Bahram.
The narrator and master bury the killed elephant in a trench so tusks can later be obtained; for two months the narrator hunts this way and kills an elephant each day.
Failing to find the soul in the head-doctor's box, people may suppose he swallowed it, hold him up by the heels to empty out the soul, and pour head-washing water on the patient's head to restore the soul.
Bahman describes hunting as proper exercise for bearing arms; the princes kill lions and bears with javelins, and the Sultan praises their courage and manners before inviting them to stay with him.
Patrick tells Oisin his sleep is long, his strength is gone, and he should rise and listen to the Psalm.
The virgin of Nonacris is a huntress of Phoebe with javelin, bow, quiver, and simple dress; she enters an uncut grove, removes her hunting gear, and rests on the grass.
Triton is represented as half man and half fish, with the body below the waist ending in a dolphin's tail.
Footnote 28 explains 'double-limbed' and cites a translation referring to double-limbed fellows being inflamed.
"they are in reality cutting off the heads of a hydra"
“Muse, sing of Artemis, sister of the Far-shooter, the virgin who delights in arrows, who was fostered with Apollo.”
The speaker asks Hephaestus to be gracious and grant success and prosperity.
Aphrodite is hailed as goddess and queen of well-built Salamis and sea-girt Cyprus; she is asked to grant a cheerful song.
Fergus swears that he would break and scatter men's body parts and send every limb of the Ulstermen flying through the air if he had his sword.
The monkey is inwardly relieved, does not suspect the plot, pretends surprise and sorrow, recalls exchanging a rice-dumpling for a persimmon-seed, accepts the invitation, and produces false tears.
Mohammed spends the remainder of the year destroying idols in and around Mecca and sends generals on expeditions for that purpose and to invite Arabs to Islamism.
Later Fortuna is described as not winged, not standing on a ball, and as bearing the cornucopia.
The note cites a phrase about Etain, compares it with the Courtship of Emer and Irish Texts iii, and says the meaning is that Etain is the test to which all beauty must be compared.
The passage mentions the myth of earth-born men, the four ages of the world, Hesiod and the poets, the old Greek polis, and Plato's vision of a city in the clouds.
More’s Utopia is described as bringing Plato’s light to bear on England’s misery, corruption, poverty, war, and decay, and as placing an ideal state beside those conditions.
The passage introduces a comparison of the Republic with the Statesman and the Laws, then begins with the Laws.
Lassen discusses Ptolemy’s Ottorakorra as a mountain, people, and city; he also treats Uttara Kuru as a far-northern country whose descriptions are pictures of an ideal paradise and mentions comparison with Hyperboreans living a thousand years.
Plato’s Republic is described as a church rather than a state; its ideal city in the heavens is said to hover over the Christian world and be embodied in Augustine’s De Civitate Dei, with both works related to political decline or collapse.
The passage compares Stoical and Christian ideals as not factual but educational and ennobling, and says exceptional individuals may realize an ideal of happiness in death and misery.
The City of the Sun is described as ingenious but stylistically inferior to Bacon’s New Atlantis and More’s Utopia, inconsistent, and borrowed from Plato with superficial knowledge of Plato’s writings.
The passage says Plato, Xenophon, and many Athenians shared love of Lacedaemon, admiring order and loyalty; some Athenians imitated Lacedaemonian dress and manners.
Penelope says she is lost in astonishment and that if the man is truly Ulysses, they will understand one another through tokens known only to the two of them.
Alnaschar is described as idle; after his father's death he receives one hundred drachmas, buys glasses and bottles, rents a small shop, and sits with the wares in an uncovered basket.
He received what they handed him... and made it a molded calf... Then the cloud covered the Tent of Meeting, and Yahweh's glory filled the tabernacle.
Moses is absent for forty nights; the people take the calf, are forgiven, Moses receives the Book and Illumination, and he tells the people to repent for worshiping the calf.
During Moses' absence, his people make a calf from ornaments, ruddy like gold and lowing; it cannot speak or guide, yet they take it as a god, then repent and ask for mercy and forgiveness.
Samiri says: 'I saw what they saw not,' took 'a handful of dust from the track of the messenger of God,' and flung it into the calf.
Qur'an xx.97 is said to make Samiri, producer of the golden calf, shun everyone and say, 'Touch me not!'
Thor's temples and statues, like Odin's, were wooden; Olaf destroyed many and opposed a province's decorated Thor image before which food was set nightly.
"Calf, the golden, of what and by whom made... animated... worshipped by the Israelites".
After Moses' departure, his people make a corporeal lowing calf from their ornaments; it does not speak to them or direct them in the way.
Moses came with evident signs, but afterward they took the calf for their god and did wickedly.
Byblis says she rashly revealed her wound in a hasty letter, should have tested his feelings first, describes herself with nautical danger imagery, and recalls the fallen wax tablets as warning omens.
Deereeree and Burreenjin warn that they saw an alligator's back; Oongnairwah and Guinarey tell them to go away so the alligator will not smell them, but they keep watching.
Achilles pours a wine libation from a golden goblet, prays for victory and Patroclus' safe return, and warns him not to advance beyond rescuing the galleys.
Dysparis is explained as unlucky or ill-fated Paris, with evils resulting from his upbringing despite birth omens.
The note says the usual ill omens attend Kumbhakarṇa’s sally, and the canto ends with terrified Vánars fleeing.
Vajradanshṭra marches out with troops, armor, banners, cars, camels, steeds, and weapons; meteors fall, ill-omened birds and beasts appear, and many giants slip before reaching the field.
Wainamoinen tells Lemminkainen not to sing on the sea because it would prolong the journey and disturb the rowers; Lemminkainen replies that time passes whether there are songs or silence.
The Wolf, seeking to settle old scores, tells the Lion that the Fox has not visited and does not care whether the Lion is well or ill.
In Nias, a sorcerer treats serious illness by setting a pole and palm-leaf rope, killing a pig on the roof, luring the devil down, and invoking a good spirit to block its return.
The elephant misses the dog, does not care to eat without him, refuses to bathe, and for three days will neither eat nor bathe.
Ancient and Roman examples include transferring scorpion pain to an ass, transferring fever to a neighbour through nail parings and wax, and Greek concern over wax figures at doors, tombstones, or crossroads.
Miodac promises a feast and has the Fianna enter his house. The house appears beautiful, with colored walls, coverings, and pleasant smoke, but then becomes foul, rough, shut, bare, and cold; Conan and the others cannot move because of enchantment.
The queen is told to enter the palace, thinks she sees great water, lifts her robe to pass through it, and is told by Solomon that the palace is evenly floored with glass.
"by images I mean, in the first place, shadows, and in the second place, reflections in water"
Portraits are said to be often believed to contain the soul; people may avoid having likenesses taken because the portrait's possessor could exercise fatal influence over the original.
He imagines requesting the grand-vizir's daughter in marriage, offering gold on the wedding day, and seizing the vizir by the beard if refused.
Lakshman says Sita sent him through reproaches after hearing a mournful cry for Lakshman's help that seemed to be Rama's voice.
The passage asks whether guardians should imitate at all and says one man cannot play many parts; guardians should imitate only the good if they imitate.
The argument introduces universals for beds and tables, a maker of all works, and a mirror that catches reflections of the sun, earth, or anything else only in appearance.
The custom of rolling a burning wheel down a hillside is described as an imitation of the sun's course, especially apt at Midsummer.
Heathen Arabs tie bushes to cattle, set the bushes on fire, drive the cattle to a mountain-top, and pray for rain; this may imitate lightning on the horizon.
Frazer describes leaf-dressed girl customs, says she represents vegetation spirit and water-drenching imitates rain, then gives Russian stranger-drenching and Minahassa priest-bathing examples.
Frazer defines a principle of sympathetic magic: an effect may be produced by imitating it; one example is making and destroying an image of a person to harm or kill that person.
The passage contrasts customs in which a sheaf is named, clothed, and revered as the corn-spirit with customs in which the corn-spirit makes corn grow or blights it from outside.
The cock pleads that, if killed, he will no longer tell the time at night or wake the fowler in the morning.
The embassy asks the Ousel of Cilgwri about Mabon, taken from his mother at three nights old; the Ousel says it has never heard of him, describes the worn anvil as a marker of age, and offers to guide them to older animals.
Wainamoinen sings Youkahainen into quicksand, where he sinks deeper in mud and water to his belt; Youkahainen recognizes the folly of contesting Wainamoinen and cannot move his feet, one of which has turned to flint-stone.
In the Dancing Peacock frame, a luxurious monk angrily tears off his robe and lower garment, stands naked before the Teacher, is shamed by bystanders, and returns to lay life.
Achilles' horses, grieving Patroclus, weep, stand immovable, trail their manes in the dust, and resist Automedon's attempts to move them.
Apollo refuses to fight for mankind and says men are “Like yearly leaves” that flourish and wither.
All soul is immortal and source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, while the human pair includes one mortal and one immortal; the immortal soul soars heavenward and the mortal drops plumes t
The state now in hand, when created, will be nearest to immortality and unity in the next degree; the analysis will begin with the nature and origin of the second state.
Glaucus is represented floating on billows, covered with mussels, sea-weed, and shells, with beard and long hair, and bewailing immortality.
Moon beings in a chariot hold a coat of wings and a phial of the Elixir of Life; the Princess drinks a little and is prevented from giving the rest to the old man.
Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the
Eos later unites with Tithonus, son of Laomedon, asks Zeus to grant him immortality but forgets eternal youth; Tithonus ages, loses beauty, is shut in a chamber, and is reduced nearly to voice alone.
Telegonus learns his mistake, transports Odysseus’ body with Penelope and Telemachus to his mother’s island, where Circe makes them immortal; Telegonus marries Penelope and Telemachus marries Circe.
Penelope tells Euryclea to take Ulysses' bed outside the chamber and add bedding; the narration says she says this to try him.
When Tarquin wanted to remove altars of several deities to build a new temple, Terminus and Juventas alone objected to displacement.
Sumedha beholds the sixth Perfection of Longsuffering, said to have been practised by former Buddhas, and is instructed to endure praise and reproach as the earth endures pure and impure things thrown upon it.
The men of Erin choose Bricriu to witness the fight because he is no fairer to friend than foe; Bricriu asks to judge and truly recount the bulls’ deeds afterward.
Good-will is named as the ninth Perfection practiced by former Buddhas; Sumedha is urged to become unrivalled in kindness and to look with friendship on evil and good alike, as water cools and removes impurity from all alike.
Yamato leads his troops toward Kyushu and the rebel headquarters; the country is wild and rough, with high mountains, deep valleys, huge trees, and boulders blocking the road.
Lanká, seat of Rávaṇ's rule, has domes, turrets, golden walls and gates, moats with lilies, bolts, bars, sentinels, armed Rákshases, broad streets, banners, and is said to be planned by heaven's architect.
Angry at what he sees, the man of tricks beheads the boy with a sword; after O'Cealaigh objects, he rejoins head and body, first with the face backwards, then twists the head straight so the boy is well again.
"Spider-like to spin / The Thread of present Life away" and uncertainty about breathing out the current breath.
Dīpankara lives a hundred thousand years, saves multitudes, “flamed like a mass of fire,” dies with his disciples, and the text says his power and glory are “wholly gone.”
Old Khayyam invites the addressee to leave the Wise; he says life flies, the rest is lies, and the flower that once has blown forever dies.
Lion and lizard keep the courts where Jamshyd gloried; Bahram the great hunter sleeps while the wild ass stamps over his head.
The palace throws pillars to heaven; kings bow at its threshold; the speaker sees a solitary ringdove there crying “Coo.”
Fitzgerald's quatrain: “Think, in this batter'd Caravanserai / Whose Portals are alternate Night and Day,” where sultans dwell until a destined hour and depart.
The angel presiding over the store-house of the winds is said to feel no compunction when he extinguishes the old woman's lamp.
Metra is explained as a dutiful daughter who supported her father after he ruined himself by luxury and extravagance.
Tisiphone scourges sinners with snakes and summons the Furies; the Hydra guards within; Tartarus descends into gloom; Titans, Aloïds, and Salmoneus are described among punished offenders.
Roman Vulcan is described as an importation from Greece that never took firm root in Rome and whose worship lacked the devotional enthusiasm of other deities' rites.
Kullervo builds a fence from large firs and lindens, makes no pass-way or wicket, and declares that only one who rises like an eagle and sails through the ether can cross it.
Osla Gyllellvawr bears a short broad dagger; when Arthur's hosts come to a torrent, the sheathed dagger can be laid across it as a bridge for the armies and their spoil.
Lælaps is compared in speed to spear, sling-pellets, and arrow; from a hill the narrator sees the beast almost caught, then evading by circular movement while the dog snaps at air.
Time, in ascetic form, comes to Rama’s palace gate as Brahma’s messenger, is admitted, and requires a private interview, saying any witness must lose his life; Rama tells Lakshman to stand outside.
Skrymir points out the road to Utgard-loki's castle, which is made of ice blocks and icicle pillars; the gods enter and meet Utgard-loki, who remarks on their small size and asks to see their abilities.
The Sultan finds his cucumber dish stuffed with pearls; the Talking Bird compares this surprise to the Sultan's earlier belief that the Sultana had produced a dog, a cat, and a log of wood instead of children.
The note states that Telemachus and Pisistratus' journey is impossible because they would have had to drive over the Taygetus range, where no road for wheeled vehicles existed.
Conan mounts and strikes his heels into the horse, but it will not move; Finn says it will not stir until it has the same weight of horsemen as the big man.
Tantalus is favoured by the gods but offends Zeus, steals nectar and ambrosia, kills Pelops and serves him to the gods, and is punished with receding water and unreachable fruit.
A troop of Riders of the Sidhe carry white birds' wings for thatching, but whenever they put the thatch on, wind carries it away.
Ailill displays jewels, calls Finnabar, asks for the ring he gave her, and threatens her life when she says it is lost.
Rávaṇ asks how the sons of Raghu can cross the pathless, monster-filled sea with the Vánar army, and calls the Vánars forest creatures led by Sugríva.
The First Knight announces a quest for Buddha’s bowl, avoids traveling to India, takes a stone bowl from a Kyoto temple altar after paying a priest, wraps it in gold cloth, waits three years, and carries it to the old man.
An unknown architect offers to build the fortress for sun, moon, and Freya; Loki urges a bargain requiring completion in one winter with only the horse Svadilfare as help.
The King tells Ferhad that if he cuts through the rock and brings a stream through from the other side of the mountains, he will relinquish Shirin to him.
Sítá warns that the stranger’s aim is as perilous or impossible as taking a snake’s fang, shaking Mount Mandar, drinking poison, swimming the sea with a millstone, plucking sun and moon, or holding kindled flame to the breast.
Love touches both; Ianthe expects union with the person she thinks male, while Iphis loves one she despairs of enjoying and, being a maid, burns for a maid.
The Daimio has the caller brought in, questions whether he is Hana-Saka-Jijii, and the neighbor falsely claims to be the true one and says the earlier old man was his disciple.
A mouse of standing and experience proposes fastening a bell around the cat's neck so its tinkling will warn the mice of the cat's approach.
Kinpukivi is the rock at Hell-river, beneath which the spirits of all diseases are imprisoned.
Wainamoinen says he has come for the Sun and Moon; the sons of Pohya say both are hidden in a many-colored rock, copper-bearing mountain, iron-banded cavern, and stone-berg, nevermore to shine in Northland.
A high hill near Troezen, formerly a level plain, is said to have formed when winds pent in dark caverns swelled the earth like breath inflating a bladder or goat hide; the swelling hardened over time.
The voice identifies herself as Luned, handmaiden of the Countess of the Fountain; she says she is imprisoned because she defended Owain and will be put to death unless Owain son of Urien comes to rescue her by the appointed day.
Conaran, son of Imidd, of the Tuatha de Danaan, has sway in Ceiscoran and orders his three enchantment-skilled daughters to take vengeance on Finn for his hunting.
The three macArach, Lon, Uala, and Diliu, with their charioteers, come to avenge earlier killings, prepare a six-person attack with white-hazel strips, and are all beheaded by Cuchulain; the passage says they had not observed fair fight.
The narrator finds dry gourds, hollows one, fills it with grape juice, leaves it in a tree fork, and later drinks excellent wine from it while carrying the old man.
Ares equips the Mice; their armor and weapons include bean-pods, ferret skin, reeds, lamp centers, bronze needles, and pea-nut shells.
Rakshas chiefs seek vengeance; Angad fights Devantak, Trisiras, and Mahodar with a tree, stones, and a tusk; Devantak deflects missiles with his club; Trisiras wounds Angad with three arrows.
Phorbas and Amphimedon slip in warm blood; Perseus kills them and uses a huge embossed bowl to strike Erithus before slaying several more named figures.
At sunrise the narrator descends and gathers dry brushwood, reeds, thorns, and faggots, making a circular tent-like shelter beneath the tree.
Weaponless Bhima tears up a tree, shakes it like a wand, and holds it as a mace of living wood against his foes.
Ferbaeth comes at night to the glen with Fiachu; Cuchulain recalls their friendship, brotherhood, and shared nurse Scathach; Ferbaeth cites his promise to Medb; Cuchulain ends the friendship and is pierced by a holly-spit, which he pulls out.
Iliach is equipped with two withered sorrel nags, an ancient worn-out chariot, an iron shield with silver rim, a large sword, two blunt rusted spears, and a chariot filled with cobbles, boulders, and clumps.
The boy describes a wide place with hills, valleys, streams, woods, and high cliffs on every side, with no way of escape.
Chiang Lü Mien reports instructing the Prince of Lu in decorum, thrift, loyalty, and impartiality; Chi Ch'ê replies with the image of a mantis trying to stop a carriage, noted as also used in chapter iv, and with the image of a tower displaying valuables.
“Beautiful Lioness!” said he, “I love you! ... Will you marry me?”
Finnish poetry, with elaborate mythology and a sense of nature, attracted scholars; Palmsköld and Peter Bång collected national poetry chiefly consisting of wizard-incantations and pagan folk-lore.
Medb rejects the augury and says Conchobar with the Ulstermen is in his 'Pains' in Emain, according to her messengers, so Ulster's men need not be feared.
The narrator praises the two men with parallel titles and says they are brought together to slay one another or one of them through the dissension and incitement of Ailill and Medb.
No blame is attached to the blind, lame, sick, or the addressed people for eating at tables or in their own, relatives', key-held, or friends' houses, whether together or apart.
A poet brings a composition to a critic; every distich is plagiarized from a different collection and every rhetorical figure from another author.
The charcoal-burner asks whether the fuller will share his house, saying they will know one another better and household expenses will be diminished.
Deirdre abides in Conor's household for a whole year after the sons of Usnach are slain; she never raises her head or laughs, and no sport, kindness, jesting, or honour raises her spirits.
The passage says the epic sometimes created beings, embodied ideal conceptions, personified natural forces, exaggerated figures, and introduced older Vedic personages into the Ramayan, with comparisons to the Sháhnámah and medieval epics.
The speaker says fever, disease, a knife at the throat, or cutting up the body cannot be said to destroy the soul unless the soul is shown to become more unholy or unrighteous through what happens to the body.
At the Sabaean palace a window had a chain; a wronged person pulled it, and the king saw him, called him in, and gave judgment.
Bali comes out and fights Sugriva hand to hand; Rama stands nearby with bow in hand but cannot tell friend from foe because the two are alike in form and might.
Thor strikes sleeping Skrymir three times with his hammer; Skrymir only comments sleepily that a leaf, bark, or twig may have fallen on him.
Wainamoinen sets young men, maidens, and then old men to rowing in turn; each group bends or tries the aspen oars, but the distance is not lessened.
Ghazzali says true fear of God is not shallow emotion but fear that prevents sin and instills obedience; Satan laughs at empty pious ejaculations.
A note lists five things known to God alone and recounts the story of the angel of death, Solomon, and a man carried by wind to India where his soul was appointed to be taken.
“Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate... But not the Master-knot of Human Fate.”
Everlasting happiness or misery after death is linked to fate or predestination, which cannot be avoided by foresight or wisdom.
Cephalus, son of Deion and an Athenian, owned a hound no beast escaped; after accidentally killing Procris and being purified by the Cadmeans, he hunted the fox with the hound.
Rāma says he is mortal, subject to fate; death ends life; fruit falls, mansions fall, Yamunā flows to the ocean, days and nights pass, and age alters the body.
The speakers make merry in the room left by others; summer is in new bloom; they say they must descend beneath the Couch of Earth and make a couch there.
Dubh and Bran follow a bright light to a large house where strange men drink from a cup said to have been taken from Finn a hundred years earlier and able to provide each man his desired drink; Dubh takes it and returns as his log burns out.
The roll of silk never grows shorter even when long pieces are repeatedly cut to make the warrior New Year court clothing.
“The ocean ... is a thing you cannot fill by pouring in, nor empty by taking out.”
Rhiannon tells Pwyll to return after a year with the bag, station his hundred knights in the orchard, enter alone in ragged garments, ask for a bagful of food, and rely on the bag not becoming full even with the meat and liquor of the seven Cantrevs.
Homer is said to speak of one Moira, daughter of Night, governing the universe and binding mortals, immortals, and Zeus; later poets amplify this into the three Moirae presiding over mortal life and death.
Caisel of the Feathers, King of Lochlann, enters with a shield made by the smith of the Fomor; red flames come from it and would not stop blazing under the sea, and no man can come near him while he bears it.
“Whatever it is aimed at, it strikes; chance does not guide it when thrown, and it flies back stained with blood.”
Midas is described as son of Gordius and Cybele, rich and frugal; the golden touch report is rationalized through Bacchus’ favor, gold from Pactolus or Mount Bermius, and an infancy omen of ants placing wheat in his mouth.
Ez-zakkoum is “a tree which cometh up from the bottom of hell”; its fruit is “as it were the heads of Satans,” and the damned eat it, drink boiling water, and return to Hell.
Grisly legions watch Rávaṇ’s gate; his palace rises on a mountain crest, protected by high ramparts and lotus-covered moats.
The passage says the unborn creature cannot be kept from life, the dead cannot be tracked, and the secret from birth to death cannot be known. Seeking beginning or end reveals only infinite time past and future.
The passage states that the reason for eating the god is connected to a belief that eating the flesh of an animal or man transfers that being's physical, moral, and intellectual qualities.
The Lion feels much better but says no word of thanks to the Woodpecker.
They come to a plane-tree and shelter joyfully from the sun in the deep shade of its spreading branches.
The Jātakas inculcate ‘the powerful influence of inherited character’ and ‘the essential likeness between man and other animals,’ explaining sympathy, kindness, and courtesy toward animals.
On the next morning Drona attacks around Yudhishthir. Dhrishta-dyumna targets Drona as his father's ancient foe; Drona drives through foes and kills Satyajit, another Panchala prince fighting his father's foe.
An old feud is described as passing hatred from sire to son; wrathful Panchala princes see their ancient foe in Drona and spring on him for vengeance.
Finn asks Garraidh how he brought Cumhal to death; Garraidh says his own hand and the hands of the sons of Morna made an end of him, and challenges Finn to avenge it if he wishes.
Sumantra says earth and Brahman saints should react to Kaikeyí's offence, then uses Mango and Neem tree imagery to say inherited faults remain bitter.
Frithiof possesses Angurvadel, the Völund ring, and Ellida, but misses Ingeborg; during a spring visit he declares love and receives her avowal, represented by reciprocal hand pressure.
The older elephant has a beautiful, strong son who is white all over and decides to bring him to the forest work place to learn to help the carpenters.
Jupiter enters the inhospitable abode of the Arcadian tyrant at twilight, signals that a god has come, the people worship, and Lycaon derides them and proposes a test to determine whether the visitor is god or mortal.
Patroclus calls Achilles unpitying and says he must not have been born from a tender goddess or amorous hero, but formed by rugged rocks and raging seas in a storm.
Śúrpaṇakhá roars in pain and flees in anger and dismay to Lanká, the seat of Rávaṇ's rule.
Noseless and earless, Śūrpaṇakhā flees bleeding through the wilderness to Janasthān, falls before Khara among giant chieftains, and reports the tale and her injuries.
A goat wanders in a vineyard and eats the tender shoots of a vine bearing fine bunches of grapes.
The passage states that a shadow or reflection may be regarded as the soul or a vital part; injury to it harms the person, and detachment can cause death.
“injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship”
“A Shepherd found a Wolf's Cub straying in the pastures, and took him home and reared him along with his dogs.”
A temperate man who has prepared himself with reason and self-knowledge before sleep has less abnormal visions; even good men have a wild-beast nature that appears in sleep.
The young man returns to the country of the lotus-eaters; vain conceits shut the gate of the king's fastness against help and fatherly counsel.
The speaker seeks refuge with the Lord, King, and God of men against the stealthily withdrawing whisperer who whispers in man's breast, in relation to djinn and men; the note identifies the whisperer as Satan.
'Gold and silver we will tell them that they have from God; the diviner metal is within them.'
The State was just when its three classes did their own work; the individual is assumed to have the same three principles in the soul.
After seeing his father fall, the oligarchical man leaves politics, saves money, and enthrones avarice as lord; rational and spirited elements sit humbly beside it.
Al-Ghazali lists four degrees of purification, from cleansing the body to purging secret thoughts; he compares the body to a shell and the heart to a kernel and criticizes merely exterior purification joined to pride, ignorance, and hypocrisy.
“when the reasoning and human and ruling power is asleep; then the wild beast within us... goes forth to satisfy his desires”
The people see Sita in bark clothing and cry, “Shame upon thee, King!”
The daughter addresses her father, denies cursing or wishing death on anyone he loves, and says lies or an evil spirit may have caused the accusation.
Finn appeals to Ailne by recalling past generosity, but she says she would not pity all the Fianna in prison; Glanluadh explains that she met Finn only after becoming lost, and Ailne says she should not be punished without cause.
Servants report that dogs ate the harness; the enraged king orders dogs killed wherever seen, and endangered dogs flee to the cemetery and join the Bodisat.
Siddhárth says Asamanj seized infants at play and threw them into the Sarjú; the people complained to the king and demanded he choose between them and Asamanj.
The stork begs to be released, saying he is not a crane but a stork, visible by his feathers, and is “the most honest and harmless of birds.”
The parrot tells its master that lightning, thunder, and rain disturbed it all night; because the husband knows there was no storm, he thinks it lied, kills it by throwing it to the ground, and later regrets the act after learning it had spoken truthfully.
The passage says two marrow-masses live on side by side: one made by Cuchulain from cattle bones for Cethern's healing and one made by Iliach from the bones of men of Erin; it also calls Iliach's victims one of the three innumerable things of the Tain and expl
While asleep, Erisicthon dreams of food and vainly chews air; when awake, his desire for eating is outrageous and no quantity of food is enough for him.
The narrator says the rich are worn out by importunate petitioners, that greedy eyes cannot be filled by riches, and that even Hatim Tayi would be overwhelmed by city mendicants.
Hirerwm and Hiratrwm feast and drink through a visit, then keep eating from hunger and leave neither fat nor lean, hot nor cold, sour nor sweet, fresh nor salt, boiled nor raw.
Ghazzali attributes to Jesus the saying that "the seeker of the world is like a man suffering from dropsy; the more he drinks water the more he feels thirsty."
Ailill urges departure; at Mag Mucceda Cuchulain cuts down an oak and places an ogam message requiring a chariot-warrior with a chariot to overleap it before anyone may pass.
The passage says there are no indications of racial clash or tribal war, except for Oghamic writings on pillar-stones by Cuchulain that seem to require interpretation to Connacht men by Ulstermen; it also mentions warriors mustered by a Connacht warrior queen
The sheepskin never leaves Conan, and its wool grows on it every year like on any other skin.
“Their love was equal: together they wandered upon the mountains; together they entered the caves” and together they entered the Lapithaean house and the warfare.
A woman of Ulster descent welcomes them, warns that the serpent guarding the Liss is most troublesome, and says she will leave the Liss open at night.
The hostess asks attendants to bring fire so she may see the bridegroom's eyes and face; smoky fire blackens him, then wax tapers illuminate his eyes and cheeks.
Socrates asks Phaedrus to listen in silence, calls the place holy, says he may appear in divine fury and be getting into dithyrambics; Phaedrus agrees.
Urashima breaks his promise, unties the red silk cord, opens the box, and a beautiful little purple cloud rises in three wisps, briefly covers his face, and floats away over the sea.
The bow-bearing god kills Python with a thousand arrows, venom oozing from black wounds, and institutes sacred games called Pythia; victors receive crowns of beechen leaves before the laurel exists.
By Me they fall--not thee! the stroke of death is dealt them now, Even as they show thus gallantly; My instrument art thou!
“I can only do so if you let me put a bridle in your mouth and mount on your back.” The Horse agrees.
Cairell, son of Finn, and Bald Conan exchange insults; Cairell strikes Conan, Conan strikes back, the sons of Goll help Conan, Osgar helps Cairell, and many Fianna leaders fight on Finn's side or the sons of Morna's side.
The Ass holds his peace but does not forget the Horse’s insolence.
The Brāhman fills one hundred carts with sand, gravel, and stones, fastens them together, bathes and adorns Nandi Visāla, yokes him, but calls him a brute and a wretch; the bull stands still because of the insult.
Angels bearing and surrounding God’s throne praise God and ask forgiveness for true believers, requesting that repentant followers and righteous kin be delivered from hell and evil and led into gardens of eternal abode.
Tara replies to the angry prince, says Sugriva is not a thankless coward, and says his heart will not forget Rama’s saving help.
Angels and their images are called goddesses and daughters of God; images are imagined as living or angelic tabernacles and worshipped as intercessors with God.
The old woman says she loves the addressee, urges her to despise a common alliance, choose Vertumnus as partner, and take the speaker as surety for him.
During severe drought near Qonya, Husām is asked to intercede; he prays at Jelāl’s tomb with disciples chanting assent, clouds gather, and abundant rain is granted.
A lion-and-jackal fable is described as teaching the advantage of good character and as allowing titles based on the lion, jackal, or good character.
The members tell the belly that it lives in luxury and sloth, does no work, while they do hard work and minister to its wants.
Greek Daemons were regarded as similar in function to Roman genii: spirits of the righteous Golden Age race who watched over mankind and mediated prayers to gods and gifts from gods.
The speakers state that ignorance corresponds to not-being and knowledge to being; opinion is neither, but is darker than knowledge, lighter than ignorance, and intermediate between them.
“A house that is divided against itself cannot stand”; the passage also says Thrasymachus perspired and blushed, and that injustice requires a remnant of justice for united action.
After reviewing the host, Medb says only the Galian division is not futile; she praises their speed in making shelters, preparing food and drink, feasting with harps playing, and sleeping before the others.
Groa recites runes to loosen Thor's stone splinter; Thor tells her he rescued Orvandil and made the broken toe a star.
The note cites Iliad vi.490-495 and says Hector's farewell to Andromache has been adopted for an Odyssean scene.
As their quarrel escalates, a Bramble pokes out from a neighboring hedge and says they should not quarrel.
Sita says the surest sign is to remind Rama of Chitrakuta's peak, the rill beside it, their wandering in the shade, and her resting with her head on his knee.
Aetolia waits in vain as war reaches the gates; priests, elders, and relatives beseech the chief with great offers, including fifty acres, but he rejects them all.
The passage states that the true Koranic reasons for prohibiting wine are that its ill qualities surpass its good ones, causing quarrels, disturbances, and neglect or indecency in religious duties.
The speaker says wine has played the infidel, robbed him of his robe of honor, and wonders what vintners buy that is half as precious as what they sell.
Intoxication and madness are described as caused by a spirit entering a person; wine is treated as a spirit or spirit-containing because it is red juice and because it intoxicates or inspires.
The dialogue turns to tyranny and the tyrant and states that tyranny has a democratic origin, springing from democracy after a sort.
Hephaestus makes a golden throne with secret springs that traps Hera; the gods cannot free her, Dionysus intoxicates Hephaestus and brings him back to Olympus, and Hephaestus releases Hera and reconciles with his parents.
The Munster under-kings decide to avenge their wife and honour on the Mane, sons of Ailill, who guard the rear; they arise with their divisions, and Ailill, Medb, the sons of Maga, Leinstermen, Munstermen, and people of Tara also arise.
The invaders arrive while the Ulstermen suffer the Pains, a curse-linked torpor connected with Macha; the debility lasts unusually long, and Cuchulain and Sualtaim alone are exempt, leaving Cuchulain to defend the province.
Utopian citizens have no silver or gold of their own but pay mercenaries with them; gold is used for criminal fetters, and diamonds and pearls for children’s necklaces.
Father and son are described as leveled, with the father fearing sons and sons lacking reverence; metic, citizen, and stranger are also treated as equal.
The passage mentions an 'army of lovers and their beloved' said to be invincible if united by such a tie, and says such a force may have existed at Thebes.
Krishna drives Arjun's milk-white horses; Arjun's monkey banner makes foes quail until Bhishma's palm-tree banner rises like a star on the ocean.
The goddess says Scylla is not mortal but savage, cruel, and invincible; she tells Ulysses to pass quickly, since Scylla's six heads may seize more men, and to call on Crataiis, Scylla's mother.
Akampan says Rāma is unmatched with the bow, Lakṣmaṇ stands by him, no gods fought at Janasthān, and Rāma’s gold-bright arrows turned into many-faced serpents that ate and burned the giants.
Śuka appeals to Rāma that heralds must never be slain; Rāma orders the Vānars to forbear, and Śuka rises again to ask Sugrīva what answer Rāvaṇ should receive.
Heralds are described as inviolable, free to travel without molestation, generally old men, and under Jove and Mercury's protection.
The just and unjust are imagined with two rings like Gyges' ring that make them invisible; the argument says no difference would appear, because everyone would do evil if able.
The cap of darkness made its wearer invisible.
Arthur calls Kynddelig as guide, Gwrhyr for knowledge of tongues, Gwalchmai for quest-success and prowess, and Menw to cast charm and illusion.
The seven men travel toward Harlech with the head; a multitude reports Caswallawn's conquest, his killing of six men under the Veil of Illusion, Caradawc's death from grief, and Pendaran Dyved's escape.
Indrajít, enraged and hidden in magical mist, shoots at Rāma and Lakshmaṇ and binds them with the serpent noose, a magic bond none can loose.
Invisible agencies were attributed to superior persons; all natural objects are said to be governed by haltiat, described as regents or genii, immortal and ranked according to their charges.
The next tale begins in Kashgar: a loving tailor and wife live there; a little hunchback sings and plays tambourine at the shop entrance; the tailor invites him home to entertain his wife, and the hunchback agrees.
Ares is addressed as “exceeding in strength,” “chariot-rider,” “golden-helmed,” “shield-bearer,” “Saviour of cities,” armed in bronze, strong, unwearying, spear-mighty, and “defence of Olympus.”
Medea invokes Night, stars, Moon, three-faced Hecate, charms, Earth, winds, mountains, rivers, lakes, grove deities, and gods of night, and says her charms can reverse rivers, alter seas, clouds, winds, serpents, rocks, trees, mountains, earth, ghosts, and the
Socrates invokes the Muses, asking them to help him in the tale that Phaedrus desires him to rehearse.
The narrator invokes the daughters of Jove, the all-beholding and all-recording nine on Olympus, asking which Greek hero first bloodied the field when Neptune made Ilion yield.
Rávaṇ recalls Brahmá’s warning that he is protected from gods, demons, and serpents but not from man; he identifies Ráma as the foretold man and names earlier prophetic figures, including Anaraṇya, Vedavatí, Nandíśvara, Umá, Rambhá, and Varuṇ’s child.
Brahma reflects and states that Ravana asked not to be killed by gods, rishis, gandharvas, yakshas, rakshasas, or serpents, but omitted humans; therefore he will be killed by a man.
“Balder could be killed by nothing in heaven or earth except the mistletoe”; while it remained on the oak, he was “immortal” and “invulnerable.”
A Nias chief is captured by enemies who fail to kill him: water does not drown him, fire does not burn him, and steel does not pierce him.
Balder dreams of death; the gods consult; Frigg secures oaths from fire, water, metals, earth, trees, sicknesses, poisons, beasts, birds, and creeping things; the gods test Balder and cannot hurt him.
Siamese or Cambodian story, said probably derived from India: Ravana removes his soul into a box kept by Fire-eye; Rama's arrows do not wound him; Rama's ally retrieves and squeezes the box, causing Ravana to die.
Yúpáksha and Virúpáksha attack to avenge Durdhar, strike the Vánar on the breast without effect, and are killed when the Vánar tears up a tree and uses it against them.
The passage says no champion except Cuchulain should fight Ferdiad; Cuchulain has the Gae Bulga, while Ferdiad has horn-skin thought able to resist weapons and edges.
The disciples strike Bayazid's body with knives; each stroke is reversed and wounds the striker, while no stroke affects Bayazid.
The centaur's pike rebounds from Cæneus's face; a sword-blow echoes as if on marble and the blade shivers; the centaurs' weapons fall blunted while Cæneus remains unstabbbed and bloodless.
Achilles' heavy lance strikes Cygnus but avails nothing, bruising his breast only with a blunt stroke.
The recent victory over Cygnus is discussed; his body was penetrable by no weapon, susceptible of no wounds, and blunted steel.
The beginning of a great religion is described as not wood or stone but a spirit moving in hearts; disciples meet in an upper room or in holes and caves before later generations have mosques, temples, churches, and monasteries.
Because iron is thought obnoxious to spirits, it can be used as a charm for banning ghosts and dangerous spirits.
In Corea no one may touch the king; his touch makes a subject's touched spot sacred and requires a lifelong visible mark, and iron may not touch the king's body.
“Dolius was probably exceptionally simple-minded, and his name was ironical.”
After being landed, the fish leap about on the shore.
The father pretends to seek reconciliation; the snake replies, "I can never be your friend because of my lost tail, nor you mine because of your lost child."
The Happy Hunter searches unsuccessfully, then breaks his beloved sword into pieces, makes five hundred hooks, and offers them to his brother, who refuses.
The elf-dance is an irresistible air; anyone hearing it must dance, and a mortal who plays it cannot stop until death unless he plays it backward or someone cuts the violin strings.
Diarmuid keeps his cap over the love-spot on his forehead; when the cap falls while he parts the dogs, Grania sees him and love for him comes on her immediately.
The narrator says truth must be among the three classes if attainable; once blind belief is surrendered, it cannot be regained, and is compared to shattered glass that would need refashioning in a furnace.
"The Moving Finger writes; and, having writ, / Moves on"; neither piety, wit, nor tears can cancel or wash out what is written.
The god tries to stop Semele's words, but they have escaped; he groans because her wish and his oath cannot be undone.
The cited quatrain states that what the Pen has written never changes, that grief results in affliction, and that even a lifetime of bloody tears does not increase a single drop beyond what it is.
Gefjon changes her four sons into oxen, harnesses them to a plough, cuts a wide and deep furrow, wrenches away a large piece of land, drags it into the sea, fastens it, and calls it Seeland.
The mother answers that he has long been absent in his father's Isle of Refuge, a secret or nameless island-country away from Northland enemies.
A footnote says Prochyta was said to have been torn away from Inarime by an earthquake, and gives a Greek etymology for the name.
Helios, absent during the division of the world, asks for a fertile island seen beneath the ocean; after the gods swear to give it to him, Rhodes rises above the waters.
The Mannigfual enters the Baltic, where shallow water forces the captain to order ballast thrown overboard; the discarded material forms Bornholm and Christiansoë.
Ulysses extracts the dart, blood pours out, Trojans press him, and he calls loudly for aid three times.
Rávaṇ says his ocean-encircled island cannot be conquered, claims no being can match him, tells Sítá to leave Ráma to his fate, and says no one can take her from his arms.
A wealthy slave owner is imagined carried by a god into a wilderness with no freemen to help him; he fears and flatters his slaves and is surrounded by neighbors hostile to slave ownership.
Socrates asks the interlocutor to imagine a rich owner of about fifty slaves, with family, property, and slaves, carried by a god into a wilderness where no freemen can help him.
The Teacher says the same man had been outwitted long ago, identifies the crane as the Jetavana robe-maker, the crab as the country robe-maker, and the Genius of the Tree as himself.
The Ass performs work such as carting, grinding corn, and carrying burdens, and grows jealous when comparing his labor with the Lap-dog’s ease and idleness.
After three days the woman sends Diarmuid back to the Fianna; they welcome him but are envious that he got the grand house and her love after they had turned her away.
Sodewa Bai marries a prince with another wife; the first wife is jealous and persuades a negress to steal the golden necklace.
The Sultan finds his cucumber dish stuffed with pearls; the Talking Bird compares this surprise to the Sultan's earlier belief that the Sultana had produced a dog, a cat, and a log of wood instead of children.
A crow is jealous because a raven is regarded by men as a respected bird of omen that foretells the future.
The lover is said to reduce the beloved to inferiority, delight in or implant defects, act jealously, bar useful society, prevent wisdom, banish divine philosophy, and keep the beloved ignorant and dependent.
The brothers resent the youth and poison his food; his sister sees this from a window and closes the shutter, prompting the boy to withdraw his hand from the dish. The passage adds the homayi/phoenix and owl comparison.
The speaker says the mistress's arrival with companions or rivals is hostile and provokes jealousy; she replies that she is the torch of the assembly and the moth may consume itself.
The lover is presented as suspicious and jealous, fearing rivals and preventing the beloved from associating with wealthy, educated, or otherwise advantaged people.
Daedalus' nephew and pupil Talus invents the saw and compass; Daedalus kills him from jealousy, is condemned, and escapes to Crete.
The knight who owns the tent, the Lord of the Glade, returns, sees the horse track, questions the maiden, hears that Peredur harmed her not, disbelieves her, vows vengeance, forbids her to remain two nights in the same house, and goes to seek Peredur.
The elder sisters become jealous, insult the Sultana, and speak of revenge and of finding a way to mortify her.
Fable summary: Polyphemus, jealous of Acis who loves Galatea, kills him with a hurled rock; Acis’s blood becomes a river bearing his name.
After his wife's death, Fergus goes to Connaught, stays with Maev and Ailill, hears conversation, is promised cattle, and plans to bring them home.
The Sultan, who had adopted Jelāl as spiritual father, publicly adopts Sheykh Bāba as spiritual father; Jelāl responds with a saying about jealousy, says he will make another his son, shouts in ecstasy, and leaves; Husāmu-’d-Dīn says the Sultan turned pale.
In 'The Wicked Stepmother,' the older wife becomes enraged after the younger wife bears a daughter, pretends grave illness, and declares that only eating her stepchild's heart can cure her.
A fire of jealousy is kindled in Aoife; she feigns sickness for nearly a year, then takes the four children in a chariot toward Bodb’s house, while Fionnuala fears treachery and remembers a dream of it.
The stepmother’s complaints do not lessen the father’s affection for his daughter; instead she begins thinking how to drive the stepchild from the house.
The princess says escape is impossible and tells him to hide in the forest every tenth day because the jealous genius will not allow a man near her.
Finn's grey hair is explained as caused by Miluchradh of the Sidhe's jealousy, because Finn loved her sister Aine instead of her.
The fable summary says Procris, jealous of Cephalus, goes to the forest to surprise him; he hears rustling in the thicket, thinks it is a wild beast, throws the javelin she had given him, and kills her. Phocus then asks what fault there is in the javelin.
Aoife orders her people to kill the four children of Lir and promises a reward; they refuse and warn that the deed is bad and will bring harm.
Dubthach's wife asks to be lifted to see Cuchulain; Dubthach becomes jealous and advises the hosts to entrap Cuchulain with an ambush on all sides.
The chess-board is of findruine with gold edges, a precious-stone candle, and gold and silver figures; Ailill orders food for the warriors, but Medb says she wants to play chess against Fraech.
Melesigenes, while working on the legend of Odysseus, finds a ballad about the quarrel of Achilles and Agamemnon; the Achilles grows under his hand; disjointed lays of ancient bards are joined, like Cid-related lays, into a chronicle history named the Iliad.
The caravan reaches a desert where sunlight makes the sand too hot for daytime travel, so men travel after dark when the sand cools.
Book III is titled “The Battle of the White Strand” and lists chapters on enemies of Ireland, Cael and Credhe, Conn Crither, Glas son of Dremen, the Men of Dea, the Fianna's march, fighters, royal sons, Labran's journey, a great fight, and Credhe's lament.
Louhi harnesses a dappled horse to a birch-wood sledge, places Wainamoinen in it, and warns him not to look upward on the journey before evening or misfortune will overtake him.
Rama appoints Nila to the van, orders terrain checks against ambush, assigns leaders to vanguard, flanks, center, and rear, and names Hanuman and Angada as bearers for Rama and Lakshmana.
Cuchulain asks Ibar about Sliab Moduirn and the white cairn called Finncharn on the mountain height, then tells him to drive to the cairn.
The land shall keep a Sabbath to Yahweh... proclaim liberty throughout the land to all its inhabitants.
Jesus is spat upon, smitten, scourged, and led with the cross; Pilatus washes his hands; the Jews accept blood guilt; a woman wipes Jesus’ face and receives three images.
A judge is asked to rank five types—royal, timocratical, oligarchical, democratical, and tyrannical—as choruses entering a stage, using virtue, vice, happiness, and misery as criteria.
The descendant of Tantalus avoids the burden and odium of deciding, orders the Argive leaders to sit in the camp, and transfers judgment of the dispute to them.
God commands restoration of entrusted things to their owners and equitable judgment between people; God hears and sees.
Socrates asks whether the State is matured and where justice and injustice arose; Adeimantus suggests they are probably in the dealings of citizens with one another.
The addressee is told to rehearse divine prohibitions: no idolatry, kindness to parents, no killing children from fear of poverty, avoidance of heinous crimes, and no unlawful killing.
THE OX AND THE FROG
A story is referred to as one of the 'kalpa-enduring miracles'.
Three battalions of the Fianna in Corcomruadh see a troop's track, think it belongs to the sons of Morna, surround the group at night, and kill them all; in the morning they recognize them as their own people with the King of Ulster's sons and keen them with t
The Stiens of Cambodia believe animals have souls roaming after death; they beg pardon of killed animals and offer sacrifices proportional to size and strength, with elephant ceremonies lasting seven days.
Canadian Indians are said to have killed every elk they could overtake in the chase so that none would escape to warn the others.
Goll drowns Finn's valued little hound Conbeg in the sea; a wave brings the body ashore, the Fianna bury it under a little green hill, and Caoilte laments its hunting ability and death on the cold green waves.
Rāma says hunters and royal saints strike forest animals from hiding, at rest, fleeing, or standing at bay, and compares Bāli's fall to his arrow.
When Moses comes with truth, opponents command that believers’ sons be slain and daughters spared; Pharaoh says he wants to kill Moses.
Válmíki sees a pair of curlews near the bank; an outcast fowler kills the male bird, and the female beats the air, cries, and mourns over her bloodied dead companion.
“A Man and his Wife had the good fortune to possess a Goose which laid a Golden Egg every day.”
In an Indian legend presented as parallel to Balder, Indra promises not to kill Namuci by day or night or with wet or dry things, then kills him in morning twilight by sprinkling sea foam on him; Frazer treats sea foam as an intermediate object.
Joseph is carried away, placed at the bottom of a well, and receives a revelation that he will later declare the deed to those responsible.
The narrator grows to love his wife; his jealous brothers plot against his life and throw both spouses into the sea while they sleep; the wife, being a fairy, saves him from drowning and transports him to an island.
Untamoinen sets nets in Kalervo's waters; Kullerwoinen takes the fish, Untamo grows angry, and a battle follows with no victor.
Conan son of Morna remembers harm done by his kindred to the sons of Baiscne, wishes to do good for them, raises his sword, and does great deeds.
Finn is quiet in peace and angry in battle, and Oisin and Osgar follow him in that trait.
Fergus predicts the little lad will know no fear while killing until he reaches Ailill's battalion; then Conchobar's sword will be heard like a war-hound or lion, the boy will be saved, and Conchobar will heap up walls of bodies while seeking him.
A tradition reports Muhammad dividing the kin share among descendants of Hashem and al Motalleb, answering objections by Othman ibn Affan and Jobeir ibn Matam, and joining his fingers to show the union of al Motalleb's descendants with the Hashemites.
Rumour spreads the suitors’ fate; the Ithacans gather, bury or ship away the dead, assemble angrily, and hear Eupeithes grieve for Antinous and urge vengeance.
From 1353 to 1393 much of Persia was ruled by the house of Muzaffar, with repeated civil war and imprisonment or worse among sons and grandsons of Mahommad.
The terrified mouse begs to be spared and promises to repay the kindness; the lion laughs at the idea but lets it go.
An old man and wife cultivate a small plot, have no child, and love their white dog Shiro.
Priam is killed by Neoptolemus while lying prostrate before Zeus's altar and praying for divine help.
The King of Loango may not be seen eating or drinking; a dog and the king's son are killed after seeing him, and drinking involves a bell and prostration by those present.
The tale is identified as the Sick-bed of Ailill and the Courtship of Etain; Eochaid rules Ireland for twelve years until fire burns him in Fremain.
“Stories about King Vikramāditya’s magic umbrella.”
Fergus takes Calad Colg and plans three fateful blows against Ulster; Cormac Conlongas restrains him, asks him not to destroy the Ulstermen, suggests cutting hilltops over the hosts, and relays Fergus's condition that Conchobar return to his place in the battl
"They deemed themselves akin to all nature, and called cousins with rain and smoke, with clouds and sky, as well as with beasts and trees."
Institutions concerning women’s pollution during courses, taking slaves as wives, and prohibited degrees are said to have affinity with the institutions of Moses.
The situation is based on the "strength of the tie of blood-brotherhood," which almost balances old Irish heroic personal honour and warrior pre-eminence.
Bendigeid Vran sends Manawyddan, Heveydd Hir, and Unic Glew Ysgwyd to offer a sound horse for each injured horse, a silver staff, and a gold plate; he says the offender is his maternal brother and asks Matholwch to meet him for peace.
A guardian will not think or speak of another guardian as a stranger, but will regard each as brother, sister, father, mother, son, daughter, child, or parent of those so connected.
The speakers propose that no Hellene should own another Hellene as a slave, so Hellenes will remain united against barbarians.
Myrrha imagines leaving her country, desiring contact with Cinyras, confusing family roles, and fearing snake-haired Sisters who threaten guilty minds with torches.
Siggeir invites Volsung and his kin to visit; Signy suspects evil and implores her father to retract his promise, but he refuses to break his pledged word.
The curse begins to operate: Fafnir and Regin covet shares of the treasure; Hreidmar hoards it; Fafnir kills Hreidmar, takes all the treasure, drives Regin away, and tells him to earn his own living.
Medea, with Jason's consent, sends Absyrtus a false message that she was abducted and will help recover the Fleece if he meets her at night in Artemis' temple; Jason kills him there.
Glas and Conn identify themselves as from Teamhair Luachra, and Glas says Conn is "of the one blood with myself."
Goll and Cairell, son of Finn, quarrel and fight in the sea near the strand; Cairell is killed, and Finn is angry and grieving over his dead son.
Peaceful partition fails; both parties prepare for a vast battle. Duryodhan’s army includes his own division and ten allied kings; Yudhishthir has a smaller force.
The speaker thinks the vessel once lived and drank, kisses its passive lip, and asks how many kisses it might take and give.
Peredur meets the wife of the Lord of the Glade, confronts the knight who has wronged her, defeats him, grants mercy, and requires him to declare the maiden innocent and acknowledge his defeat.
The passage notes five laments by Cuchulain after the battle, including one in prose, besides answers to Laeg; it mentions the “brooch of gold” lament and Cuchulain’s allusion to Aife’s only son in the first verse lament.
A verse translation of Deirdre's final lament from the Glenn Masain version is added to compare it with the corresponding lament in the Leinster text.
“The princes stood by Pampá’s side / Which blooming lilies glorified.”
Aino compares happy homes and fortune to river water, lake waves, and flowing crystal waters; she compares sorrow to the spirit of the sea-duck, a winter icicle, and water imprisoned in a well.
The speaker says the Cow-raid of Cualnge brought sad care upon her, names Cethern son of Fintan as the one to keen, and says she will bewail the smitten man until death.
Messengers tell Rávaṇ that Kumbhakarṇa, after routing foes for a time, was slain by Ráma and now lies as a mangled trunk blocking Lanká’s gate.
Oisin is introduced as making laments and praises of the old times and Finn, including remembered verses about seeing Finn's household.
A bird hears of the parrot’s sad state, shudders, faints, and becomes stiff; the merchant reacts with dismay, throws himself down, tears his clothes, plucks his beard, and sobs.
Oisin says, "My story is sorrowful," and says he will cry not for God but because Finn and the Fianna are not living.
Achilles laments Patroclus, says revenge is now his banquet, imagines Peleus and Neoptolemus, and recalls hoping Patroclus would care for his son and bring him to his paternal realm.
Cuchulain begins to lament and bemoan Ferdiad and says Ferdiad should have sought counsel from those who knew Cuchulain’s real deeds of arms before battle.
Deirdre laments the man she loved, says he was taken in death, identifies him as Usna's son, and says his body lies beneath a dark hill.
Grania gives a pitiful cry after she is certain of Diarmuid's death and tells her people that he died by the Boar of Beinn Gulbain in Finn's hunt; she says she grieves that she cannot fight Finn herself.
The note says Astyanax's fate after Troy's capture was to be thrown from a tower by Ulysses, while Andromache bewailed her infant son.
Conchobar laments Cuchulain before the nobles of Ulster, praising him as Red Branch hero and defender of the land and describing many enemies slain.
Book III is titled “The Battle of the White Strand” and lists chapters on enemies of Ireland, Cael and Credhe, Conn Crither, Glas son of Dremen, the Men of Dea, the Fianna's march, fighters, royal sons, Labran's journey, a great fight, and Credhe's lament.
Ailne laments: "my three proud lions" and says her "three sure fighters" have fallen far off by the Fianna.
Helen speaks to Hector as brother, calls herself guilty, wishes she had died by wind, birds, or water, criticizes Paris, and says their woes will be a theme of future song.
After cleaning tables and stable with birch materials and carrying sweepings toward the meadow near the sea, the maiden hears wailing from the water and shore and reports it to her mother.
Oisin says he is now without fighting, battles, feats, young girls, music, harps, great deeds, learning, generosity, feasting, courtship, hunting, and going out to battle, and says their absence is sorrowful.
Cuchulain carries Ferdiad with his arms, armour, and dress northwards over the ford, lays him on the ground, and swoons by his head. Laeg sees this and warns that the men of Erin are about to attack now that Ferdiad is fallen.
Cuchulain addresses Ferdiad: "Thou liest in thy bed of gore" and later mourns, "Woe is me, the friend is fall'n / Whom I pledged in red blood's draught."
"I am Deirdre without joy, / it is for me the end of my life; / since to remain behind them is the worst thing, / not long life to myself."
After Hanumán ceases, Ráma presses the jewel to his breast and weeps, saying his tears steep the jewel like a mother weeping over her child.
The council adjourns; Achilles returns to his tent, gifts are arranged, horses stabled, captives seated, and Brises sees Patroclus lying wounded.
Rávaṇ’s royal women come to the battlefield, fall around his body, lament him, and say the disaster would have been avoided if the Maithil dame had been returned to her injured lord.
Subhadra mourns Abhimanyu, imagines his body on the battlefield near jackals and vultures, calls the world cheerless without him, and mentions his joyless wife; Draupadi tears her hair and Matsya's princess weeps as a young widow.
Báli’s eyes roll in anguish, his teeth are bared, and his spirit leaves his frame.
Opening poem: the speaker would entrust sighs of love to a deep well; reeds may grow there, become moaning flutes, and disclose the woe.
The palace throws pillars to heaven; kings bow at its threshold; the speaker sees a solitary ringdove there crying “Coo.”
Deirdre calls the sons of Usnach royal heroes and compares the three to lions, dragons, hawks, bears, and battle-supporting rocks or props.
Goll's wife comes to a rock where she can speak with him and calls him to come to her, pitying him on the sea rocks without drink but salt water and offering nourishment and healing.
Indra, freed from stain, blesses the lands and declares that Malaja and Karúsha will be famed from the washings of his blot and care; the immortals ratify the names.
Teithi Hen's dominions are swallowed by the sea; he barely escapes to Arthur, has a knife whose haft will not remain, becomes sick, pines away, and dies.
Senjemand, angry at being refused, shoots a great flint arrow at a distant maiden; Torge throws his huge hat to block it; the arrow pierces the hat but falls short; sunrise petrifies Senjemand, the arrow, and the hat.
After failing to find Donn Cualnge, the host follows the river Cronn to its mountain source because they cannot cross; Medb forbids the path between river and mountain, so the mountain is dug out before her.
Withered trees, ravens, and jackdaws appear; the birds’ chorus says she no longer has a home there and that it is not the happy homestead of childhood.
A prince named Apollo is said to have pursued Daphne to the Peneus, where she perished; laurels near the spot or the Greek meaning of Daphne as laurel may have generated the transformation story.
Neptune shakes the waters with assent; Perimele swims in fear, her body grows hard, earth encloses her limbs, and “a heavy island grew upon her changed members.”
Rama points out Lanka on Mount Trikuta, the bloody fields where Vanaras and giants fought, Ravana’s fall, and Mandodari and other women lamenting him.
The book may be read to children and make Slieve-na-man, Allen, Benbulben, Dundealgan, Emain Macha, Muirthemne, and other places populous with memories.
Lugh asks Mathgen what help he can give; Mathgen says he can throw down Ireland's mountains on the Fomor and that twelve chief mountains will fight for Lugh's side.
At the ridge points where the killings occurred, heaps of white stones are said to be the fossilised bones of the massacred men.
The loss of the digamma is said to prove considerable change in Greek pronunciation, and Chaucer's poetry is used as an analogy for how unwritten poetry might come down in a softened form.
Justice is identified with the old principle of division of labour, while injustice is doing another’s business; the State definition must next be tested in the individual, like moving from large letters to small letters.
Cael says his body would fall apart if his armour were removed, gives Fergus his blessing, and asks to be carried to the sea to swim after the foreigner before dying.
Sarpedon tells Glaucus to lead the Lycians, incite them, avenge his death, and defend his body and arms from a Greek foe.
Frazer says similar ideas attach to the last corn in India: in the Central Provinces a final patch is left, then reapers rush at it, tear it up, cast it into the air, and shout victory to Omkár Maháráj, Jhámájí, Rámjí Dás, and others.
Battle is fiercest at Priam's house: Greeks rush the building with ladders and shields, while Dardanians tear down turrets, roof covering, and gilded beams to defend the doors.
At the gallows, the executioner places the cord around the merchant's neck; the Sultan's purveyor rushes in and says the merchant did not kill the hunchback because the purveyor is responsible.
The Sultan sends an usher to summon the people and corpse; the usher arrives as the tailor is hanging and commands the hangman to cut him down.
Ajax pauses under thick javelins, then stands near the oars, defends the ships, and inspires the Greeks amid attacks, deaths, darts, and fires.
Timur gives Shiraz to Shah Yahya; Mansur later takes it. In 1393 Timur advances with 30,000 men; Mansur, with 3000 or 4000, charges twice into the Tartar force, is unsupported, and falls beneath Shah Rukh Mirza’s sword.
Oisin recalls a westward hunt with Finn holding Bran, Oisin holding Sceolan, Diarmuid, Osgar, Conan, Caoilte, Lugaidh's Son, Goll, and other named hounds; he says none remain alive except himself.
The speaker says favors should go not to those who besiege one with prayer, but to those worthy of love, who remain friends through life and show virtue after youth's charm has passed.
Before the Bodisat and his Act of Truth, the Element goes back sixteen rods and goes out at the spot, like a torch plunged into water; the place is called a kalpa-enduring miracle.
The deniers tremble, find no escape, are taken from a near place, profess belief too late, and a gulf is placed between them and what they desire, as happened to their likes of old who were lost in doubt.
Kripa urges that the few survivors and brothers live, asks for Yudhishthir's ancient kingdom to be returned, and asks that the war of kinsmen cease.
Believers are instructed to give alms before death comes; a dying person asks for a short respite to give alms and become righteous, but God grants no further respite when the determined time has come.
The note refers to "Cuchulain's combat with Ferdiad" and argues that it must have existed in the older redaction of the Tain because a tenth- or eleventh-century storyteller would not have found such a situation in contemporary conventions.
Wolf's Prolegomena, using Venetian Scholia, is said to argue that the Iliad and Odyssey were not fixed into compact order until Peisistratus and that early written copies cannot be shown.
Artemis is said, in like manner, to have come to be identified in later times with Selene, the moon-goddess.
The author says the romances are not merely inaccurate Druidic reproductions; except for late insertions each has its own style and character, and the extant tales were shaped by writers and later copyists who knew old traditions.
The princess welcomes the prince, recalls his dangerous adventures in the upper air, assures him he is free in her house, and cautiously alludes to his heart possibly belonging to another princess.
Geraint summons the man of the house, gives him eleven horses and eleven suits of armour, asks him to guide him out by a different route, and sends Enid ahead.
Jurisprudence is described as deciding legal controversies, preserving peace, and enabling the magistrate to prevent injury by declaring lawful and unlawful conduct and determining satisfaction or punishment.
For bodily injuries, the passage says the Koran approves Mosaic retaliation; it explains this as a measure to prevent private revenge and notes that the punishment is generally converted into a fine paid to the injured party.
Vibhishan asks Ravana to revoke the order, saying wise kings do not condemn envoys to death and that killing one would break ancient law.
The fleet reaches the land of the lawless, inhuman Cyclopes, who do not plant or plough, rely on wild growth, have no laws or assemblies, and live in caves on high mountains with each ruling his own family.
God created seven heavens and as many earths; divine command descends through them so that God's power and knowledge may be known.
God is said to have created seven heavens and as many stories of the earth; divine command descends between them so people may know God’s omnipotence and comprehensive knowledge.
Achilles turns on Polydore, Priam's youngest and dearest son, who entered the forbidden field to show his swiftness; Achilles strikes him, and darkness wraps him as he dies.
MacRoth describes a fiery, powerful first company, apparently thrice thirty hundred warriors; they doff garments, raise a turfy mound for their leader, and the tall fair youth takes station on the mound while his company arranges around him.
For a month South and East winds prevent departure; after provisions run out, the starving men catch birds and whatever they can find.
Aeneas shares wine from Acestes and tells his comrades that they have endured worse, including Scylla and the Cyclops, and that through many perils they steer for destined Latium, where Troy may rise again.
Tarchon steers toward a smooth stretch of shore and urges his crew to row hard, saying he will let his vessel break if it reaches land.
Ajax keeps aiming at Hector; Hector spreads his shield, catches Greek darts on his buckler, sees the Greek advantage, but remains and saves his allies.
After Karna lies lifeless, Kripa tells Duryodhan that the Kuru forces are leaderless like moonless midnight, warns that Arjun, Bhima, and Satyaki will destroy them, and urges the battle to cease.
“They are like fatted beasts... for they are not filled with true being, and their vessel is leaky (Gorgias).”
Nathcrantail casts at Cuchulain; Cuchulain springs upward to avoid it, then casts a spear that descends onto Nathcrantail's crown and passes through him to the ground.
The passage introduces the idea that magical mischief can be wrought through remains of food or dishes from which a person has eaten.
Before the Cadi, Ali Cogia has no witnesses because he trusted the merchant; the merchant offers a solemn oath denying theft or knowledge of the gold; the Cadi pronounces him innocent.
The mythical tale is described as a history of wars of the Athenians against the Island of Atlantis, supposedly founded on an unfinished poem of Solon.
Cercyon challenged travelers to wrestle and killed those who refused or lost; Theseus accepted, overcame, and killed him.
Alexander of Myndus is cited for a Libyan animal called gorgon, sheep-like, deadly by breath and gaze, with heavy hair over its eyes, and eventually killed from a distance with arrows.
Ran is compared with Amphitrite; Lorelei with the Sirens; Princess Ilse's fountain transformation with Arethusa's transformation.
The harpers play so that twelve of Ailill and Medb's people die with weeping and sadness.
Taliesin sings near the door; a mighty windstorm arises; the king and nobles fear the castle will fall; the king has Elphin fetched from the dungeon; after Taliesin sings, the chains open from Elphin's feet.
The speaker returns to bonds, remembers hands that broke a poor slave’s chain, weeps, and thinks of rose gardens beside the Zindeh Rud, forgetting life’s misery.
The commentators relate that Lobeid, with his daughters, bewitched Mohammed by eleven knots on a cord hidden in a well; Gabriel revealed the remedy and location; Ali fetched the cord; recitation of the two chapters loosened each knot until Mohammed was freed.
The damsels say they are daughters of Daimios, captives of the Demon King, taken from their homes, forced to serve him, and afraid he will kill and eat them.
Index entries summarize Israelite episodes: males slain by Pharaoh, passage through the Red Sea, God's goodness, miraculous wilderness feeding, desire for Egyptian herbs, worship of the golden calf, punishment, Jericho word-changing, red cow sacrifice, demand
The genius first addresses the king of the genii, then tells the fisherman he will kill him and allow only the choice of death's manner.
"whether the thing that you hold in your hand be alive or dead is a matter that depends entirely on your own will."
Cletho spins the thread of man's life, Lachesis assigns destiny, and Atropos is associated with abhorred shears.
The passage urges draining the goblet cheerfully like Hafiz while minstrels play and sing, because the heart’s joy hangs from Life’s single slender silken string.
The speaker enters the universe without knowing why or whence, like water flowing unwillingly, and leaves like wind along the waste without knowing whither.
The clever unjust are compared to runners who begin well but fail at the end and leave without a crown; the just are compared to a true runner who reaches the finish, receives the prize, is crowned, and gains good report.
“Since all know this life to be a snare, / Volitional memory and thought to be a hell”
The fable summary states that Diana, offended by Oeneus' neglect, sends a boar; Meleager leads the chase, kills it, gives its head to Atalanta, kills his uncles over the trophy, dies when Althaea burns the fate-linked torch, and his sisters are changed into bi
In folk-tales, a person’s life may be bound up with a plant, with the plant’s withering and the person’s death linked.
Skuld decrees that the child will live only as long as the bedside taper; the eldest Norn extinguishes the taper and gives the stump to the mother with instructions not to light it until her son is weary of life.
Punchkin says that far away, in a jungle, inside a circle of palm-trees and beneath six water-filled vessels, is a cage with a little green parrot: 'on the life of the parrot depends my life.'
Australian men protect bats and women protect owls because their own lives and the lives of same-sex relatives are believed to be bound up with particular bats or owls.
Theseus is invited to the Calydonian boar hunt; Atalanta first wounds the boar; Meleager kills it; Althaea, Meleager's mother, accelerates his death by putting the fatal billet in the fire.
Frazer compares an Arabian story with Kashmiri and Bengali stories; notes an Arabian witch whose life is bound up with a phial; and describes a hero who drinks an ogress's milk and is thereby regarded as her son, with further kinship parallels cited.
Tree nymphs share the distinguishing characteristics of the particular tree to whose life they are wedded and are collectively called Dryades.
'The shears of Fate have cut the tent-ropes of his life,' and 'the Broker of Hope has sold him for nothing.'
"I am Deirdre without joy, / it is for me the end of my life; / since to remain behind them is the worst thing, / not long life to myself."
"the heavens and the earth were both a solid mass" and God "clave them asunder"; by water he gives life to everything.
God sends rain water from heaven for drink and plant nourishment, causing corn, olives, palm-trees, grapes, and fruits to grow.
God sends provision by measure, sends rain after despair, spreads mercy, creates the heavens and earth and creatures, and can gather them when he wills; mishaps are tied to human deeds though God forgives much.
Shiraz is hailed; God is asked to guard its gate; Ruknabad’s limpid stream is compared to the fount of Khizr and gives life forever.
Her chin is described as a silver well containing the Water of Life; a thirsty sage approaching it would feel spray, but if he came nearer his soul would be lost, since it is both a well and a whirlpool.
God sends water from heaven, and the earth is afterward clothed with verdure.
Russian variants describe death or vulnerability tied to an egg, a snake version with a stone in an egg-yolk, a blue rose-tree whose uprooting sickens an enchantress, and a prince's heart seething in a magic cauldron.
Frazer says Balder's life in the mistletoe fits primitive thought; an object may be a person's life or death, and a person may be killed by the object containing it.
Footnote 42 describes types of nymphs: Dryads and Hamadryads in woods and tied to trees; Oreades in mountains; Napeae in groves and valleys; and nymphs of sea, rivers, and fountains including Nereids, Oceanitides, and Naiads.
In a Mongolian story, Joro captures the wasp-form soul sent by the enchanter-lama Tschoridong and controls the lama's consciousness by opening and shutting his hand.
The totem is described as “the receptacle in which a man keeps his life,” compared with Punchkin's life in a parrot and Bidasari's soul in a golden fish.
Mistletoe stays green on a leafless oak in winter and grows from trunk or branches, leading Frazer to suggest that primitive man might imagine the oak-spirit depositing its life there in an intermediate place between earth and heaven.
God created man of water and made him bear relations of consanguinity and affinity.
“With them the seed of Wisdom did I sow... / ‘I came like Water, and like Wind I go.’”
Frazer argues that totemism and initiatory killing-and-revival imply belief and intention of depositing the soul in an external object, like an animal, plant, or other thing, for safety.
In a Norse tale, a giant says his heart is in an egg inside a duck in a well in a church on an island in a lake; the hero obtains and breaks the egg, and the giant bursts.
Meleager's mother is told by the Fates that he will die when a hearth brand burns down; she saves it, but later burns it after he kills her brothers, and he dies.
The foolish merchant starts first, reaches the border of the wilderness, and enters a sixty-league desert identified as demon-haunted and waterless after filling large water-pots on his carts.
The elder brother observes ominous beer and wine, finds Bitiu dead, searches for the heart, finds it in an Acacia berry, puts it in fresh water, and Bitiu revives and drinks the water so his heart returns to its place.
“One thing at least is certain—This Life flies”; “The Flower that once has blown for ever dies.”
Nausicaa asks Ulysses to remember her because she saved his life; Ulysses says he will bless her as his guardian angel if he reaches home.
Mecca has no usable springs except Zemzem, relies on cisterns, and multiple attempts are described to bring water by aqueduct, including efforts associated with Zobair and al Moktader.
The ancients believed that Clotho, Lachesis, and Atropos were three sister-goddesses, daughters of Zeus and Themis, who regulated human existence and mortal destinies.
Greek stories describe an enchanter, ogre, or monster whose life or strength is in doves or singing birds, sometimes inside a wild boar or behind a chamber door; killing the birds weakens or kills the figure.
Bahman departs early on horseback; when Parizade fears he may not return, he gives her a knife whose clean blade means life and blood-spotted blade means death.
A Bengali prince plants a tree and says, “This tree is my life,” explaining that green, fading, or fully faded states correspond to his wellbeing, danger, or death.
Prince Perviz mourns Bahman but resolves to begin the same quest; before departing he gives Princess Parizade a hundred-pearl chaplet whose sticking beads will indicate that his brother's fate has befallen him.
In an Icelandic parallel to Meleager, spae-wives foretell Gestr’s destiny; one says he will live no longer than a candle burns, the chief sybil extinguishes and preserves it, and Gestr dies after lighting it three hundred years later.
Chapter XXIV is entitled Light and revealed at Medina; the Sura is said to be sent down from heaven with evident signs for warning. Note m says the title derives from an allegorical comparison between light and God or faith.
The note on line 152 discusses qua se Plena per insertas fundebat Luna fenestras, rejects one explanation as violent, and reports Servius' two other interpretations, with clatratas adopted in translation.
Ulysses wonders whether he will die from cold and damp by the river or be devoured by a savage beast if he shelters in the woods.
Ferdiad asks which weapons to use; Cuchulain grants him choice until nightfall because Ferdiad first reached the ford; Ferdiad chooses straight-cut throwing-spears with flax cords, and both take hard shields.
The speaker requires blood of the jet-black sorceress, daughter of the pure white sorceress, from Pen Nant Govid on the confines of Hell, and bottles of Gwyddolwyd Gorr to keep it warm from east to west.
Achilles sends Patroclus to save the fleet in Achilles' arms, tells him to rage through the enemy but not touch Hector, and orders him not to pursue to Ilion's walls because an adverse god such as Phoebus may destroy him.
A spectator of all time and existence is contrasted with an inhabitant of a small state of Hellas, whose vision is limited like a valley and lacks a remote past or partly unveiled future.
The speaker says Dryden left only the first Iliad book and a small part of the sixth, sometimes followed Chapman away from the original, and nevertheless produced a noble and spirited Virgil translation.
As the hosts pass westward, Amargin states he was only required to part from them, moves west of them, turns them northeast past Taltiu, and pelts them while Conall supplies stones and spears.
The doctor prescribes treatment and, on each visit, takes an article from the house until the final visit, when the cure is complete and nothing is left.
A request asks promenaders in the gardens to walk with sympathetic steps, look carefully, bestow good wishes, and praise the gardener; the editor comments on the claim that the Gardens contain no thorns.
The speaker says he will not regret the undertaking and hopes to pass some years of youth in a way useful to others and agreeable to himself.
Artists depict little Satyrs as young imps frolicking in the woods in comic poses; they resemble their friends and companions, the Panisci.
Garselit the Gwyddelian, chief huntsman of Ireland, is required; a leash must be plucked from Dillus Varvawc's living beard with wooden tweezers; Kynedyr Wyllt alone can hold two whelps and is described as extremely wild.
The captain says the goods belonged to Sindbad of Bagdad, who was believed drowned after passengers landed on a supposed island that was actually an enormous sleeping whale; the whale plunged into the sea when it felt the heat of a kindled fire.
Marquesan men are deified in life, credited with supernatural power over elements, harvests, barrenness, disease, and death; human sacrifices avert their wrath.
Homer is praised for bright imagination, called father of poetical diction and first teacher of the language of the gods to men; Aristotle is cited on his living words, and examples include an impatient arrow and blood-thirsting weapon.
The author says inquiries into primitive Aryan religion should start from or be checked by peasant observances; he contrasts living tradition with ancient books and says oral beliefs and practices in modern Europe are generally more archaic than ancient Aryan
The visitor sees Hades inhabitants, but they do not see him; dogs see him and bark, causing the people to think an evil spirit has arrived and to throw dirty food that returns to his bosom when he discards it.
Cethern sees the dressed standing-stone, thinks it is Ailill, rushes at it, drives his sword through it to the pommel, calls the act deceit, and swears he will not stop slaughtering until a man wears the royal dress and shawl.
Writing is said to be inferior to speech and like a picture that cannot answer questions and has only a deceptive likeness of life.
Niörd blesses vessels passing in and out of port; his temples stand by the seashore; oaths are sworn in his name; his health is drunk at banquets with Frey; aquatic plants belong to him, and the marine sponge is called Niörd’s glove.
A footnote describes the growth of legend to authenticate and glorify local relics, discusses whether the relics were in Orissa, Burma, or Ceylon, and mentions claims about two merchants, hair-relics, and a Dāgaba.
He finds a sea-green island with a birch-tree and many-colored stone pillar; the pillar has nine large portals bolted in a hundred places, and a rock crevice sends forth sunlight. He strikes the pillar into three fragments.
A Persian image describes the beloved's hair as entangling and entrapping the unfortunate lover; long locks are compared to deadly snakes and curls to hooks that catch and tear the lover's heart.
The Ilians rush to their bulwarks, the Greeks advance near the walls, and Hector alone stands before the Scaean gate as guardian of Troy.
Ráma tells Lakshmaṇ to take arrows and bow and go with the Maithil lady to a mountain cave under thick trees; he orders obedience and says he wishes to fight alone until the fiends are overthrown.
The speaker reports that Ráma fought alone on foot, killed twice seven thousand giants in about three hours, that Khara and Dúshaṇ died, that the saints’ asylum in Daṇḍak was made safe, and that Ráma spared her because he would not shed a woman’s blood.
Ráma slays the rest of Dúshaṇ’s five-thousand-member demon crew and sends them to Yáma’s gloomy realm.
Ulysses stands alone on the field while Greeks have fled and Trojans pour on, collected in himself.
Diarmuid follows the opponents, killing and scattering them; only the Woman-messenger of the Black Mountain remains to tell the news, unless others escaped into forests, earth, or waters.
Maev gathers men from the other provinces; leaders include Maev, Ailill, and Fergus son of Rog; Conor and nearly all principal Ulster warriors are sick because of a curse.
Cuchulain finds the Fir Crandce pitching camp in advance; the group is identified as twenty men of Fochard, ten cup-bearers and ten men-of-arms, and they fall by his hand.
Ferchu learns that a single man has checked four provinces and killed at the ford; he proposes taking that man's head and arms to Ailill and Medb to gain peace, and expects territory if Cuchulain falls through him.
The next day Peredur arms himself and his horse, goes to the meadow, and kills the three men.
The Sibyl says she pointed to a heap of dust and asked for as many birthdays as it had particles, but forgot to ask for vigorous youth.
Socrates proposes finding a shorter and easier road rather than a long rough roundabout way, asks Phaedrus to remember useful material from Lysias or another source, and invokes the proverb that the wolf may claim a hearing.
The dog lets go of his own meat and rushes at the perceived other dog to get the larger piece.
Wainamoinen rakes the sea-beds, gathering water-flowers, reeds, rushes, shells, and pebbles, but does not find his fish-bone harp.
Because she slipped while serving the gods, Hebe was deprived of her office, which was then delegated to Ganymedes, son of Tros.
In Zacynthus, people think the strength of the ancient Greeks resided in three hairs on their breasts, vanished when the hairs were cut, and returned if the hairs grew again.
Shemsu-’d-Dīn of Tebrīz came to Qonya, became the object of Jelāl’s great friendship, provoked animosity, and disappeared after being seized following a tumult in which Jelāl’s eldest son was killed or mortally hurt.
The storm lashes the waters, tosses the war-ship, and carries away Wainamoinen's magic fish-bone harp; Ahto's people take it below the billows.
A young man who thinks himself a horseman mounts an unbroken, difficult horse; when it feels his weight, it bolts and cannot be stopped.
Tydides kills Xanthus and Thoon, the only heirs of Phaenops, and then tears two sons of Priam from their shared chariot, taking their horses and chariot to the ships.
The speaker says his long-loved idols harmed his credit in men's eyes, drowned his honor in a shallow cup, and sold his reputation for a song.
An old tree is cut into colored sacrificial vessels while the stump remains in a ditch; the different honor or dishonor still destroys the wood's original nature, as with the differing acts of Robber Chê and of Tsêng and Shih.
The passage rejects excuses based on ancestral idolatry, says divine signs are explained, and begins the story of a man who received signs, departed from them, and was followed by Satan.
“When the rose has faded and the garden is withered,” the nightingale’s song is no longer heard.
Diana takes up water, throws it over the man's face, sprinkles his hair with the avenging stream, and says: “Now thou mayst tell, if tell thou canst, how that I was seen by thee without my garments.”
The apples keep the gods young and free from age and disease; Idun's magic casket remains replenished, and only the gods receive the fruit though dwarfs and giants desire it.
Flidais dies by the shore of Bali; after her death Fergus's household fares worse because his needs had come from her wealth and bounty.
Cuchulain stays close to the hosts, provokes combat, and kills many kings and armed warriors around Roen and Roi, the chroniclers of the Tain; the passage states this explains why the account of the Tain was lost and later sought.
The soul traverses heaven; when perfect and winged it soars upward and orders the world, while when imperfect it loses its wings, droops, settles on the ground, and receives an earthly frame.
Two otters at the riverbank see a large fish; one catches its tail, is dragged, calls for help, and both otters bring the fish to land.
In the old magical days, rivers flowed conveniently in both directions, people could fly and land on trees, fire-drills were used, crops grew by midday, and eating the quick grain transformed people into horses.
Arabian writers distinguish old lost Arabians from present Arabians; the former tribes are said to be destroyed or lost, with memories of remarkable events and catastrophes preserved by tradition and confirmed by the Koran.
After the fight the stone falls into the ford, which receives the name Ath Liag Finn.
Wainamoinen laments his loss of wisdom and recounts that Aino, now Wellamo's maiden, was once caught in Wellamo's grottoes with a silver fish-line and led to a copper boat, but slipped away to the home of water-maidens and kingdom of Wellamo.
The maiden recalls childhood plenty, berry-gathering in woods, uplands, and mountains, losing the homeward path, weeping, climbing a lofty mountain, and hearing the woods and hills answer that no help will come and home is far away.
Men angrily ask what kind of mothers leave their young with Gooloo, called a stranger and treacherous, while the husbands were hunting.
After looking in all directions, Lemminkainen searches field and stable for his tethered courser but does not find the racer; he finds only a black thing that proves to be willows.
Iram is said to have been planted by King Shaddad and sunk in Arabian sands; Jamshyd's seven-ringed cup typified seven heavens, planets, seas, and was a divining cup.
In the inner palace apartments, Badoura and Haiatelnefous open the jars, find the olives mixed with gold dust, and discover the talisman; Badoura faints, is revived, and kisses it.
Fraech sends a servant to the place where he entered the water to fetch a salmon, give it to Find-abair, and broil it because the ring is in the center of the salmon.
A Melanesian woman catches a fluttering thing like a moth, declares that she has caught the soul, and opens her hands above the corpse's mouth, but the corpse does not revive.
Camaralzaman finds a red object near the dead bird, recognizes Badoura's talisman, rejoices, kisses it, wraps it, and ties it around his arm.
Badoura wakes without Camaralzaman nearby, questions her women, and notices the pouch in her belt is open and the talisman is gone; she initially thinks her husband took it.
The passage calls this a secret history and says rods were thrown to cast lots over who would have Mary’s education.
“Gaming is prohibited by the Korn ... as wine”; al Meisar is explained as casting lots by arrows, practiced by pagan Arabs.
The sage concludes; Meriones rises; the racers mount; Achilles throws lots from his helmet to set the order and sends Phoenix to mark and judge the race.
The young man returns to the country of the lotus-eaters; vain conceits shut the gate of the king's fastness against help and fatherly counsel.
The closing address to Hfiz states that the medicine for his woe must be sipped and is none other than the beloved’s sweet lip.
“My body is like the moon which is melting for Love,” and the heart is like “Zuhra’s lute” with broken strings.
Dido is pierced by distress and unseen fire; she tells Anna that Aeneas has stirred her heart but says she would rather die or descend to Erebus than break faith with Sychaeus and her honor.
Phaedrus says Love is the source of great benefits and that no motive implants the sense of honor and dishonor as well as love in the lover and beloved.
The speaker says 'we' laugh, warm at Love's fire, thirst for wine, sing in Grief's choir, asks Hafiz to sing wisdom from joy and sorrow, and imagines wreaths upon his grave.
Eryximachus treats Love as the good physician, extends love and strife to body and mind, explains harmony of opposites as harmony after discord, and summarizes Love as harmony in soul, body, heaven, and earth.
The lover is described as afflicted with a malady, not in his right mind, wrong in mind, and unable to control himself.
She says the streams of the addressee's love will bestow new life on a dry thirsty field where the sweet waters flow.
Phaedrus speaks of love's antiquity and benefits, especially honor and shame, and says lovers and beloveds would form an invincible force because love inspires heroism.
The draft shifts away from the word “sister” and speaks as a lover; the letter names Byblis, describes bodily signs of love, mentions tears, kisses, a wounded heart, a raging fire within, and a struggle against Cupid’s weapon.
The Princess of Bengal, struck by the prince’s beauty, cannot sleep and asks her women whether the prince has all he wants and what they think of him.
Bohemian young people throw burning besoms, run with them, look through garlands and fire to test future love and marriage, throw garlands three times across the smouldering fire, join hands, and leap three times across glowing embers.
Libitina presided over funerals and was identified with Venus, possibly because love was thought to extend to the realms of death.
A holy man is enamoured of a lovely person, clings to the beloved’s garment, calls the beloved his asylum and defence, and says the king of love leaves no room for chastity, comparing himself to one sunk in a quagmire up to the neck.
Peredur equips himself for the tournament, sees the fairest tent and a beautiful maiden in satin, gazes at her all day, and begins to love her greatly.
Because he is so much in love, the Lion readily agrees to the removal of his teeth and nails.
Whatever a lover says is said to show love; even law, blasphemy, doubt, harsh words, and strange utterances are transformed by the beloved relation.
After the feast, Ailell is overcome by desire and envy, becomes sick, wastes away for a year, and will not tell Eochaid the cause.
The maiden rises; Maxen puts his arms around her neck, they sit together in the gold chair, and the noises of dogs, shields, spears, and horses awaken him.
Gilvaethwy sets his affections upon Goewin and loves her so strongly that his hue, aspect, and spirits change.
The eunuch leads Camaralzaman through passages to the ante-room; Camaralzaman asks whether he should cure the princess in her presence or from there, then chooses to do so without seeing her and begins writing.
Ailill Anguba falls in love with Etain at the Festival of Tara after gazing at her; he becomes sick, hides the cause, and Fachtna says the deadly pang upon him is either envy or love.
In absence the soul dries, closes, throbs, and is pained; seeing the beautiful one again refreshes it in the waters of beauty, and the beloved becomes the healer of the pain.
Speaker B asks what has happened to the young man and says his bed of sickness is long.
Alone with the prince, Marzavan tells Badoura's story and sufferings, says the prince alone can cure her, and the prince is cheered enough to rise; the king orders rejoicings for his recovery.
Ailill says Eocho made Etain queen, that his own passion began more than a year ago, and that his body and reputation suffer from it.
The longer Sick-bed is called the nearest parallel to the Egerton Etain; the Egerton version is described as a love-centered complete romance with the supernatural kept in the background, while the Leabhar na h-Uidhri version treats love baldly and supernatura
Medea considers saving Jason, requiring him to pledge faith before the gods, marrying him, and being celebrated as preserver of Greek youths.
"The hunter she, and I the helpless prey"; the speaker is wounded and sick, his heart is thrown into a sea of sorrow, and Good Fortune slips the rein.
Dido foreknows the plan, hears Rumour’s news that the fleet is being readied, and rages through the city like a startled Thyiad in Bacchic rites when Cithaeron calls.
Pyramus arrives later, sees wild-beast tracks and Thisbe's blood-dyed veil, grows pale, blames himself, and assumes one night will ruin two lovers.
After the complaint, Credhe lies down beside Cael and dies of grief; they are put in one grave, and Caoilte raises the stone over them.
The battle is fierce and prolonged; a Sprat steps in and tries to persuade them to stop fighting and make friends.
In the embedded Swift quotation, Homer and Aristotle appear with commentators; a nameless ghost says commentators stay distant from their principals in the lower world because they misrepresented them.
Ulysses girds up his old rags and exposes his powerful body; Minerva strengthens his limbs, the suitors are astonished, and Irus becomes frightened while servants bring him forward by force.
Guha sees Bharat’s immense army on the Gangá shore, suspects an attack against Ráma and an attempted usurpation, declares loyalty to Ráma, orders armed defense and boats manned by fishers, and says Bharat may cross if guiltless.
A knight asks for the Bhoja charger, arms himself and the horse, breaks through six enemy positions, captures six kings alive, and the Bhoja is then wounded with blood gushing and severe pain.
"Never did sentinel keep stricter watch over his lord, than the lion that night over Owain."
Lakshmana, called Sumitra's son, meets them and shows the day's labor, including ten black-deer slain and piled to dry with other carcasses.
The young men sleep beside Ulysses, while Eumaeus goes outside to the pigs with sword, thick cloak, goat skin, and javelin; the pigs are under an overhanging rock sheltering them from the north wind.
Women wail in every house, taunt their returning lords, and say Lakshmaṇ alone is truly worthy because he follows Rāma with Sītā through the wood.
In great sun and heat, Geraint's blood, sweat, and armour aggravate his wounds; he and the maiden stand under separate trees, and horns and tumult announce Arthur's company entering the wood.
The elephant and dog become great friends: the elephant shares food, they sleep together, the elephant plays by swinging the dog with his trunk, and neither is happy unless the other is near.
Minerva warns that suitors lie in wait in the strait between Ithaca and Samos, instructs Telemachus to sail night and day away from the islands, and tells him to go to the swineherd and send word to Penelope.
Fiachu visits Cuchulain, receives welcome and hospitality, says he brings terms from Medb, repeats the offer, and hears Cuchulain answer that he would not sell his mother's brother for any other king; Fiachu adds that Cuchulain is to meet Medb and Fergus at Gl
Outside the gates, Ulysses asks the stockman and swineherd whether they would support Ulysses or the suitors; the stockman and Eumaeus express longing for Ulysses’ return, after which Ulysses reveals himself and promises rewards if heaven delivers the suitors
Eumaeus says Ulysses has likely been torn by wolves or birds, eaten by fishes, or buried in sand on a foreign shore; he grieves especially for Ulysses and will always honor his memory.
The swineherd sits before his hut by pig yards he built in his master's absence; the passage details fences, sties, numerous pigs, fierce hounds, and boars consumed by the suitors.
The Earl asks permission to speak to Enid, says she cannot enjoy travelling with Geraint, offers his earldom if she will dwell with him, and Enid refuses because her faith was pledged to Geraint.
The Earl urges Enid to change garments, offers her himself and an earldom, commands her to eat, and offers a goblet; Enid refuses joy, food, and drink until the man on the bier does likewise.
The hill is strewn with many-colored rugged stones and, by night, appears clothed in lambent flame from luminous herbs lighting ravines, pinnacles, and crags.
A note on the line about a blaze from a million herbs says the mention of lambent flames emitted by herbs at night may be compared with Lucan's Druidical forest near Marseilles and with Seneca's Argive forest shining with flame and burning without fire.
Old writers are said to attribute certain energies to the sun and others to the moon; the moon is linked to communal creation and the sun to disciplined individual kingly mind.
Gjallar-horn is called a symbol of the crescent moon and is hung on Yggdrasil or sunk in Mimir’s well beside Odin’s eye, an emblem of the full moon.
In this character she is represented with a glittering crescent on her forehead, a star-bespangled veil reaching to her feet, and a long robe completely enveloping her.
The phases of the moon are appointed times and mark pilgrimage season; righteousness is linked to fearing God and entering houses by doors rather than by the back parts.
The crab’s family and relatives welcome the monkey, exchange formalities, and entertain him at a feast as guest of honor.
The house is described as sevenfold, with seven apartments or benches, bronze rails, red yew partitions, brass plates and windows, and Ailill and Medb's centrally placed apartment adorned with bronze, silver, gilding, and a silver wand; a note states uncertain
The luxurious State adds fine arts, instruments, ornaments, dancers, painters, sculptors, musicians, cooks, attendants, animal keepers, and physicians; feeding these mouths requires neighboring land, which is identified as the origin of war.
Socrates praises the sons of Ariston, is afraid of deserting justice, and proposes to read the large letters first by seeking justice in the State before the individual.
Athamas rages as if hunting a lioness and young, seizes Learchus from Ino, whirls and kills him against stones; Ino flees carrying Melicerta and cries to Bacchus; Juno smiles.
Heracles and Iphitus search for a missing herd from a tower near Tiryns; Heracles is seized by madness, mistakes Iphitus for an enemy, hurls him down, and Iphitus dies.
Hera's influence turns Heracles' melancholy into madness, during which he kills his children; after regaining reason he withdraws, grieves, and decides that work will help him begin the tasks.
Cuchulain sees Fand going from him to Manannan and asks Laeg what it means; Laeg replies that Fand is going away with Manannan the Son of the Sea because she has not been pleasing in Cuchulain’s sight.
The lord of the soul, with Madness as captain of his guard, enters frenzy, removes good opinions and shame, purges temperance, and brings in madness fully.
Njorfe's sons use conjurer's art to create a great frost, cross the ice with armed men, and attack Thorsten and his brothers; only two attackers escape.
The landlord of Pohyola takes down a broadsword, challenges Lemminkainen, and Lemminkainen answers by describing his proven blade and his hero-father's use of it.
Gwydion and Pryderi arm themselves and fight; through Gwydion's strength, fierceness, magic, and charms, Pryderi is killed and buried at Maen Tyriawc.
Wainamoinen fastens the ledges, binds the stern, completes the forecastle, and launches the vessel by magic without physical contact or propulsion; this completes the third task as dowry for the Maid of Beauty on the arch of heaven and bow of many colors.
In later identification with Persephone, Hecate inhabits the lower world as a malignant deity; she presides over witchcraft, haunts sepulchres, crossroads, and murder-sites, and is connected with ghosts, spectres, lower-world powers, and spells that lay appari
Grimhild is skilled in magic lore and makes spells and potions that produce temporary forgetfulness and compel the drinker’s will.
The note says Indrajit’s magic image of Sītā is an oriental idea also found in Homer, where Apollo forms an image of Aeneas, and in Virgil, where Juno forms a fictitious Aeneas to save Turnus.
The Happy Hunter raises the Jewel of the Flood Tide to his forehead; the sea rolls over fields and farms, and the Skillful Fisher struggles in the water and calls for rescue.
Wainamoinen sees danger, takes tinder and flint, casts tinder fragments on the waters, and speaks magic words for a mountain or rock to rise from the deep sea and wreck Pohyola's warship.
Amina realizes he followed her, becomes violently enraged, takes a vessel of water, puts her hand in it, murmurs unheard words, and sprinkles the water on his face.
Atli demands atonement for Brunhild's death; Gunnar promises Gudrun's hand; Grimhild's magic potion helps persuade Gudrun to leave Swanhild in Denmark and marry Atli in the land of the Huns.
Hazel-chickens fly before Lemminkainen and leave feathers; he gathers the feathers for their magic virtues, saying useful things may help in a strait.
Lemminkainen gathers courage, moves his snow-shoes like adders or fiery serpents, and speaks magic words summoning Lapland heroes, women, children, and kettles to bring, prepare, fuel, and boil the Hisi wild-moose.
Uller is considered god of death, rides in or leads the Wild Hunt, is rapid in motion, and is said to have changed a piece of bone by magic runes into a vessel able to carry him over land or sea.
The oak agrees to furnish wood, saying it is tall, sound, hardy, and without flaws; sun, moonlight, and a cuckoo are described in its tree-top, trunk, and branches.
Wainamoinen addresses the new magic boat, commands it to hasten to the waters without a hand moving it, and the boat rolls on oak cylinders into the water in obedience.
The enchantress asks whether the slave wants the husband restored, then speaks over a cup of water, makes it boil as if on fire, throws it on the prince, and he regains his form.
Indrajit rides a chariot drawn by four tawny tigers; seeing his arrows fail, he launches a magic shaft that binds Hanuman, whose limbs are numbed by a Brahma-charmed weapon.
The note lists cross-references: Laegaire appears with Cuchulain and Conall in the Feast of Bricriu and Courtship of Emer; Cuscrid appears with them in the Sick-bed; Eogan mac Durthacht slays the sow of Usnach; Celtchar mac Uitechar is Master of the Magic Spea
Pwyll hunts at Glyn Cuch, loses his companions, and hears hounds unlike his own.
The giant wears a strange dress “To charm the fair Videhan’s eyes,” and slowly approaches “To catch the glances of the dame” until he shines in Sítá's view.
Niamh allows Oisin to return but warns that touching the ground will prevent return and make him old, blind, and withered.
The three young men from greater Iruath name themselves Dubh, Agh, and Ilar; they offer to watch, take the weight of battles, meet troublesome things, satisfy wants, use a sleep-making pipe, and provide food with the hound.
The drum summons a fourfold army, the milk-bowl produces a mighty river that traps the king’s forces, and the hatchet brings the king’s head to the man’s feet.
“Manannan shook his cloak between Cuchulain and Fand, so that they might never meet together again throughout eternity.”
Para is a mystical three-legged being brought to life through three drops of blood from the left little finger and a magic word; its possessor has abundance of milk and cheese.
Bran does not dare go ashore; the woman throws him a ball of thread, it sticks to his palm, and she pulls the curragh to the landing-place.
One magic virtue of the Brown Bull is that he covers fifty heifers daily; they calve before the same hour next day, and those that do not calve burst with the calves.
Yakshas are described as products of witchcraft and cannibalism, magical beings who eat human flesh; the male Yaksha is likened to a wicked genius and the female Yakshiṇī to a siren.
A brazen cauldron boils with roots, seeds, flowers, juices, stones, sand, moonlit frost, owl parts, entrails of a wolf that changes into human form, water-snake slough, stag liver, and crow parts.
At Brugh na Boinne, the nurse hides Finn and the Fianna with Druid mist, then rises on a blast of Druid wind over Diarmuid with a drowned leaf with a hole in it and attacks him through the hole with deadly spears.
Caoilte brings the young man to the ford of the Slaine, where “a Druid mist rose up about them that they could not be seen.”
He casts a concealment spell over the horses and fellow so they are hidden from the camp while seeing it, and the three gifts of charioteership are named.
The cooking pot prepares whatever is wanted without firing.
The maiden says she will go only with the one who makes a ship or shallop from spindle and distaff fragments and launches it without using knee, arm, hand, foot, or any propelling means; Wainamoinen says no one can do this like him.
A fertile island and fallow soil are found; flax-seed is found in Tuoni's kingdom in an insect's keeping; the seed is sown in ashes where fire had burned a vessel near Alue-lake, and it grows and ripens quickly in one summer night.
Kalevatar brings the splinter to Kapo; Kapo rubs hands and knees together, produces a snow-white squirrel, and instructs it to go to Metsola and Tapio's seat, avoid the eagle, and bring fir cones and pine seedlings for beer.
Kullervo sinks his hatchet into a birch, calls and whistles until the mountains echo, and curses the forest within his voice's reach to fall and never regrow; he curses planted grain not to ripen.
Lemminkainen says he will make a snow-man or magic image, drive it through a flaming vortex and fiery furnace, and follow in its shadow.
Cuchulain takes grass, speaks a spell over it, makes himself a beard, displays it to the men of Erin, and everyone thinks it real; the women say it is now fitting for a warrior to fight him, and Loch sees the beard.
The man reasons that since the pig flew there, he can fly away; holding the diamond, he wishes to fly to the nearest land and is carried over the sea to a sandy beach.
Lugh learns the sons have obtained the things needed against the Fomor and sends a Druid spell to make them forget the rest of the fine and long to return to Ireland.
The carpet is named Gwenn; whoever is upon it cannot be seen, can see everyone, and it retains no colour but its own.
Inside the court-room, Lemminkainen strikes the floor with his whip; vapor rises, a pigmy appears, and it unhitches and tends the horse.
After two months Aladdin's mother learns that the grand-vizir's son is to marry the Sultan's daughter that night; Aladdin remembers the lamp, rubs it, and the genie appears asking his will.
The warrior from Faery places plants from the fairy-rath, healing herbs, and a healing charm into Cuchulain's wounds so that he recovers during sleep without perceiving it.
Some writers say she fled to Crete and Diana gave her an inescapable javelin and Laelaps; others say Minos gave them. She returned disguised as a huntress, demonstrated them, set a condition when her husband requested them, then revealed herself and gave the g
The drum summons a fourfold army, the milk-bowl produces a mighty river that traps the king’s forces, and the hatchet brings the king’s head to the man’s feet.
The old woman says the house lacks three things: the Talking Bird, the Singing Tree, and the Golden Water, and describes their special properties.
Aoibhell, a woman of the Sidhe dwelling at Craig Liath, loves Dubhlaing ua Artigan; before the battle he returns to join Murchadh and fight for the Gael, and Aoibhell tries to stop him by placing an invisible Druid covering around him.
The genius leads the fisherman past the town, up a mountain, down into a plain, and to a large lake lying between four hills.
The Maithil lady, carried through the air, accuses Rávaṇ of stealing her when no guardian was present, says he used a magic deer to lure her husband away, and recalls the vulture king who died defending her.
Gwydion walks by the seashore, turns sedges and seaweed into a boat, makes fine Cordovan leather from dry sticks and sedges, begins shoemaking by Arianrod’s port, and disguises himself and the boy.
The Shah sees the lovers in a mirror reflecting all the world, first pities them, then becomes angry, casts a spell to prevent their embraces, reveals his face to Salámán, and they return to the city.
Kullerwoinen makes a bugle from ox-bone or cow-horn and a flute from shin-bone, then plays them three times on the hills and six times near the gateways.
At night Scathach asks for a harp with iron, bronze, and silver strings; the strings respectively cause crying, laughter lasting until the next day, and long sleep for all men of the world.
Lugh plays the harp and makes the assembly laugh, cry, and then sleep with a sleepy tune.
Wainamoinen plays his fish-bone harp; Pohyola stops to listen, warriors are silenced, soldiers become peaceful, maidens dance, heroes weep, and young men wonder.
After two days in darkness, Aladdin rubs the ring while praying; an enormous genie called the Slave of the Ring appears, and Aladdin commands it to deliver him, after which the earth opens and he is outside. He later shows his mother the lamp and fruits, which
The young man eats from his wishing-bowl, walks through the forest, hears a loud drum-like noise, and sees frightened elephants, lions, tigers, wolves, and other animals flee across a glade.
At the hill, the Red Woman says they did not take the beast; she strikes the hill with a Druid rod, a great door opens, and sweet music is heard within.
Muadhan uses a quicken-tree rod, hair, hook, and holly berries to catch three salmon, cooks them on spits, and divides them by size among Diarmuid, Grania, and himself.
For four days the battle continues, many champions die, and physicians on both sides prepare healing baths with healing plants or herbs for those alive at evening.
A veil of concealment from Tir Tairngire is placed on him, brought as a gift by Manannan son of Ler from the king of Tir na Sorcha; a purple-red fan before his face lets him see while preventing wounds.
Para is a mystical three-legged being brought to life through three drops of blood from the left little finger and a magic word; its possessor has abundance of milk and cheese.
The travelers continue over untrodden paths and snow-fields; Lemminkainen gathers wool and lichens and weaves magic stockings, shoes, and mittens in Northland cold.
Two wolves return with a strong cub named Bleiddwn; a verse lists Bleiddwn, Hydwn, and Hychdwn as sons of Gilvaethwy; Math restores the two men and declares their punishment sufficient.
Lemminkainen's mother goes to Ilmarinen's forge and asks the metal-artist to forge a rake with a copper shaft, strongest metal teeth, teeth a hundred fathoms long, and a five-hundred-fathom handle; Ilmarinen makes it.
Disguising wolves and assisting bears attack the milking hostess and tear her body with teeth and sharpened fingers.
The woman says she is skilled in satirical spells, gives the man's name as Darry mac Feena, and says she is driving the cow home as payment for a marvellous poem.
Ravana, troubled by fear, summons Vidyujjihva and commands him to prepare a head like Rama's with arrows and bow to show to Sita.
Hermes takes the chariot reins, drives the horses, uses his wand to put the guards to sleep, opens the gates and bars, and leads the chariot unseen through the hostile camp.
Wainamoinen grows angry and begins wondrous singing of heroic songs; copper-bearing mountains, flinty rocks, ocean, and distant hills tremble, break, heave, and echo, while Youkahainen is transfixed in wonder.
By magic art, trees, mountain peaks, spears, darts, tridents, pikes, clubs, and maces fly toward Rama.
Kullervo goes fishing, asks whether to row with full youthful force or aged weakness; a gray-beard advises full vigor, and Kullervo rows with magical strength until the vessel’s bindings, juniper ribs, and aspen oars break.
Lugh identifies the two horses and chariot as those of Dobar, King of Siogair; the sea is the same as land to them, the horses are fastest, and the chariot is unequalled in shape and strength.
Wainamoinen prepares a journey to Northland, bridles and saddles his royal racer, mounts the dappled magic steed, and gallops through Wainola and Kalevala to the sea margin without wetting the hoofs.
The prince mounts the horse, turns the peg without instruction, rises rapidly toward the sky, later finds another screw, turns it, and descends until he reaches the palace roof after midnight.
The kindred of the giant slain by Viking, skilled in magic, persecute him and bring many perils upon him by land and sea.
Finn orders the cauldron mission; the Lad accepts because he is in service, travels to the sea, makes a ship from two crossed sticks, and sails to the King of the Floods.
Lemminkainen says he can call heavenly gods, addresses Ukko as creator-father and thunder/lightning god, and asks for a fire-sword and lightning arrows to defeat enchanters and Lapland wizards.
"That shaft, with magic power endued, / The bird, where’er he flew, pursued" until it fled back and bowed at Rama's feet.
A canto concerns the belief that spells, when learnt and muttered, can grant secret knowledge and superhuman powers; incorporeal weapons are linked to gods, demi-gods, and fancy.
The addressee says the task will be easy; the speaker then requires honey nine times sweeter than virgin-swarm honey, without scum and bees, to make bragget for the feast.
The hound turns to the King of Ulster's sons; a dark Druid wind blows shields and swords from them into a wall of fire.
Gwydion says there is no army and that the tumult was made to break Arianrod's prophecy and obtain arms for her son; Arianrod then lays a destiny that he shall never have a wife from the race now inhabiting the earth.
Etain refuses to leave the king of Ireland for Mider unless Eochaid asks it; Mider says he caused Ailill's love and wasting and then removed his desire to preserve Etain's honour.
Squills are said to avert evil and to be used in purificatory rites; the image of Pan and the human scapegoat are beaten with squills or similar plants to remove harmful influences and release reproductive energies.
After the bridegroom enters, the hostess thanks Ukko, inspects the halls, and finds the dwelling magically remodeled with animal bones, metals, woods, fish scales, shells, marble, and Kalew's tree as protection.
Dartaid says three cattle are missing; Orlam tells her not to wait, asks her to leave home and ride with them, and the troop marches with the cattle in the center and the maiden beside them.
Aino weeps for days; when asked by her mother, she says she mourns the loss of her tresses, jewels, ribbons, childhood beauty, and youth under the wife's linen bonnet.
A simile compares Nausicaa among her handmaids to Diana hunting on Taygetus or Erymanthus among wood nymphs, with Leto proud that Diana stands above the others and eclipses their beauty.
Edeyrn reports that Geraint overtook him at the Sparrow-Hawk tournament in Cardiff, where Geraint fought on behalf of a fair young maiden in worn garments.
The passage says a widespread superstition left traces in tales; in a modern Greek tale, the Fates warn that a princess will become a lizard if sunlight reaches her in her fifteenth year.
Olwen is clothed in flame-coloured silk and wears a ruddy gold collar with emeralds and rubies; her hair, skin, hands, eyes, bosom, and cheeks are described by comparisons to flowers, foam, hawk or falcon eyes, swan, and roses.
In Canto XXXIV, the demon king, surrounded by lords, angrily asks Śúrpaṇakhá who Ráma is, what brought him to Daṇḍak forest, what arms he bears, and who maimed her.
Tyr, deprived of his right hand, uses the maimed arm for his shield and wields his sword with his left hand, yet slays enemies as before.
A man catches an eagle, clips his wings, and releases him among fowls in a hen-house.
The two princesses agree to keep up the deception and let Badoura continue playing a man's part until there is news of Camaralzaman.
A person who knows his folly or error is less deeply mistaken; three travelers may arrive if one errs, but not if two err; the speaker says the world is in error and he cannot guide it though he knows the true path.
The note says the pot-and-potter relation to man and maker appears widely in literature; it quotes potter/clay theological language and summarizes an Aristophanes story where a pot calls a witness to bad treatment.
The note says the sentiment is traceable in C. 293, where a cup praised by wisdom is made by the Potter of the World and then shattered upon the ground.
Kullervo says farewell to his father and asks if he will weep; the father refuses to mourn and says he will beget a better hero; Kullervo says he can make a second father from loam, sandstone, berries, sea-grass, willow roots, and birch fungus.
A New Caledonian wizard prepares a sunshine-making charm with plants, coral, two locks of a living child's hair, and ancestor teeth or jawbone, then takes it to a high mountain catching the first morning sun.
Inside Wipunen, Wainamoinen considers how to survive, makes a vessel from the birch-wood handle of his poniard, and rows through Wipunen's entrails, glands, and vessels.
A babe or young child sitting on the matting questions what the bridegroom has brought, asks where the bride’s knitted gloves and woven mittens are, and says she comes empty-handed and cannot repair garments damaged by mice.
Wainamoinen takes the fragments to an iron mountain and works three days; Hisi and Lempo turn the axe, fragments wound Wainamoinen's knee and veins, and a crimson blood-stream gushes forth.
Eros dwells there and courts Psyche unseen, warning her not to behold him; her sisters visit, envy her, claim her lover is a monster, and give her a dagger.
If a malicious suggestion comes from Satan, the addressee is instructed to have recourse to God, who hears and knows.
Thousands of Laestrygonians, described as ogres, hurl vast rocks from cliffs, crush ships, spear men like fishes, and take them home to eat.
Frazer distinguishes a man-god inhabited by a deity from a man-god whose supernatural power comes from physical sympathy with nature, though he says the boundary is seldom precise in practice.
If a god is believed to become incarnate in a person's own body, that person is described as possessing supernatural powers for his own and others' well-being.
Suhrawardy's light theory is described as Persian in origin, using Isfahbad and light of lights; the passage also notes Neo-Platonic borrowing and a heavenly region of ideal prototypes that saints can manifest as food, figures, melodies, and other things.
He gains proselytes through performances treated as miracles, especially the appearance of a moon rising from a well for many nights, earning the title “moonmaker.”
Kais's servant, rather than waking his sleeping master, gives the requester 7,000 pieces of gold and directs him to take a camel and a slave. Kais later frees the servant and says he would have given more.
“Single log gives forth no flame”; “Single mill-stone doth not grind”; “One is duped.”
“Woe for him who shall be upon the hillock” waiting for the hound; the figure is named “the Hound of Emain Macha,” “the Hound of battle,” and has “hues of all colours.”
Juno remains afraid Jupiter will steal Io and gives her to Argus, son of Aristor; Argus has a hundred eyes, with some resting while the rest watch.
"The fox knows many a wile; but the hedge-hogs one trick can beat them all."
The Nereides are described as daughters of Nereus and Doris and as nymphs of the Mediterranean Sea.
The passage says Ceyx was truly sensible of Halcyone's contact; through the pity of the gods both are changed into birds, and their love and conjugal tie remain.
The fable summary states that Cephalus resists Aurora, tests Procris in disguise, reconciles with her, receives Diana’s dog and dart from her, and that the dog is turned to stone while hunting Themis’s beast.
Dunmow still observes an ancient bacon custom; in Vienna a ham is hung over the gate for a married candidate judged to live peacefully with his wife and not under her rule; a burgher forfeits the ham after saying his wife would scold him over a stained coat.
If a woman fears ill usage or aversion from her husband, amicable agreement is allowed; reconciliation is said to be better than separation, and God knows conduct toward women.
Ships run in the sea by God's favor, showing signs to patient and grateful persons.
Aeneas sets up a leafy ilex goal on the rock as the sailors' marker for where to return and wheel around.
Ráma says Lakshmaṇ wound a flowery twine or giant creeper wreath around Sugríva as a sign.
Narahdarn wants honey, catches a bee, sticks a white feather between its hind legs, releases and follows it, and orders his two Bilber-tribe wives to follow with wirrees.
Several pagan Arab cattle customs are said to have been abolished by Mohammed; the Koran is said to mention Bahra, Sba, Wasla, and Hmi as names for camels or sheep left at liberty and not used like other cattle.
The Banyan Deer forbids deer from eating others' crops and sends word that husbandmen should tie leaves around field edges as a sign; thereafter no deer trespasses beyond it.
Etarcumul's grave is dug, his tombstone is erected, his name is written in ogam, and a keen is raised over him; the passage closes the account of his fall and combat with Cuchulain.
The passage says divining by arrows was used by ancient Greeks and appears in scripture concerning the king of Babylon; Jerome explains casting marked arrows into a quiver to decide which city to attack.
Book VI lists chapters: Birth of Diarmuid; How Diarmuid got his Love-Spot; The Daughter of King Under-Wave; The Hard Servant; The House of the Quicken Trees.
The oracle advises that Hippolytes, as offender, be banished for ten years and that troop command be delegated to a man with three eyes.
The Caliph wonders who the ladies are and why each Calender has lost his right eye, but Zobeida's request prevents him from asking; the conversation continues and the Calenders perform curious dances.
The democratic state is compared to embroidery with many colors and figures and to a bazaar where anything can be bought.
Because liberty reigns there, democracy has a complete assortment of constitutions; a founder may go to it as to a bazaar and choose a suitable form.
Alcinous wishes Ulysses would stay, marry his daughter, become his son-in-law, and receive a house and estate.
Fergus states that Rochad is Ailill's son-in-law, having wedded Ailill's daughter Finnabair without dower, marriage-gift, or bride-price.
The old maiden says she advised refusal to become a second daughter, servant, wife, or slave, but the bride did not heed; she says the bride has gone to the suitor's sledge, the husband's bear-dens, bondage among his people, hard teachings, bridles, shackles,
The bride now leaves home and kindred for other firesides, another mother, other siblings, a second father, and stranger servants; the new household's horns, portals, hinges, doors, fires, and ovens will differ.
The parents tell Fraech to hear the woman's word, pledge troth, and redeem his oath when riding for Cualgne's cattle.
Foxes and ermine are driven into traps by hunger; likewise maidens are wooed and wedded in hunger for a husband, and the daughter is subject to her hero-husband and his mother.
Restitution of the herd is awarded to Regamon, and the maidens remain with the sons of Ailill and Medb.
When Deereeree sees the rainbow, she fears something dreadful will happen, gathers her children, and flees to Bibbee's camp for protection.
Finn mentions long strife with the High King and sends Oisin and Diorraing to ask Grania for him, so that any refusal is given to them rather than to him.
Atalanta agrees to marry only the man who can outrun her, defeated suitors being killed; Melanion wins by a stratagem similar to that attributed by Ovid to Hippomenes and becomes her husband.
The Sultan summons Camaralzaman before the council, states that his marriage is required by royal and imperial interests, and orders him arrested and locked in an old tower after his angry refusal.
A family dies one by one from an inherited malady; the passage recalls a wedding years earlier where bride and bridegroom joined hands amid rejoicing.
Virata returns to the city, sees the rescued herds, recognizes the Pandavas as royal princes, greets Yudhishthir, and offers his daughter to Arjun.
Iphis compares herself to the daughter of the Sun who loved a bull, mentions Daedalus and his waxen wings, asks whether he could make her a youth or transform Ianthe, and says nature alone prevents the desired marriage; she invokes Juno and Hymenaeus.
The title identifies the tale as the driving of Flidais's cattle; Flidais, consort of Ailill Fair-haired, sends a herald each week to Fergus because she seeks his love and has been won by tales of his deeds.
Kumbhakarna rebukes Ravana for not taking counsel when he first saw his ravished prize, then vows to fight, kill Rama, drink his blood, and leave Sita to Ravana.
Sudhanvá of Sánkáśyá threatens siege and sword and demands Śiva’s incomparable bow and lotus-eyed Sítá; Janak refuses both.
MacRoth describes a stalwart warrior with a red flaming banner leading a company to Slane of Meath; Fergus identifies him to Ailill as Fergus son of Lete, king from Line in the north and his foster-brother.
The note directs readers to Thurneysen for literal translations of three invocations to Labraid and introduces proposed alterations.
Hector reaches out to clasp the child; the baby cries at the dazzling helmet and nodding crest, so Hector removes the helmet, places it on the ground, kisses the child, and lifts him in the air.
Dolar Durba performs feats with hurling stick and ball across the strand, boasts, challenges the men of Ireland to match him, and every day kills a hundred men sent against him.
Follomain vows not to return to Emain unless he brings Ailill's head and gold diadem; the two sons of Bethe son of Ban, entrusted with Ailill's diadem, attack and wound him so that he falls.
The passage cites Homer's speaking horses and Virgil's myrtles distilling blood as marvellous fictions that exceed probability.
Fish placed on the grass began to move and leap on land as if in the sea, then returned to the waves.
The Flower-named car shines with gems and is presented as a marvel, supreme among nearby wondrous dwellings.
Sítá, while gathering flowers, gazes at a marvelous deer with silver and golden hues and calls Ráma and Lakshmaṇ to come see it; the brothers come and see the deer.
French and English readers knew little of The Arabian Nights until Galland's French translation; they delighted in ghouls among tombs, geni like ogres, magical princesses, and peris described as Arab fairies.
Cormac, grandson of Conn and king of Teamhair, sees an armed grey-haired man with rich clothing and a shining branch bearing nine red-gold apples; the branch's sound makes people forget want, trouble, and tiredness.
At the ford of the Double Wonder, a chariot approaches; it is drawn by a one-legged chestnut horse with the pole passing through its body and fastened to its forehead halter.
A small door opens into the garden, where the Sultan first sees the Golden Water and then approaches the Singing Tree, hearing unseen voices.
In the garden, the Sultan points out the Golden Water and the Singing Tree; the Sultana already knows the Talking Bird.
Latinus selects horses for the Trojans and a chariot with celestial-breed, flame-breathing horses for Aeneas; the Aeneadae ride back carrying peace.
Arthur reaches the castle known to Kynon; the yellow man greets and hosts him, the castle is vast, and maidens provide exceptional service to the whole company.
The watchman describes the young hero's play: he throws his pole a shot's distance, and before it reaches earth the seven chase-hounds catch it with their seven silver chains.
The rhinoceros is described with a single marked horn; it fights the elephant, is blinded by blood, falls, and the roc carries both animals away to feed its young.
The Mound of Mourning has a carn, within it a serpent, and on the serpent's tail a stone that gives the holder as much gold as desired in the other hand.
Princess Parizade carries the cage into the garden; the bird sings and other birds join. She plants the branch, which becomes a great tree, and pours Golden Water into a marble basin, where it rises as a twenty-foot fountain.
The author says the story was heard or read by Mr Yeats, who had written of Caoilte's burning hair in one of his poems.
Laeg's two descriptions are called, except for the voyage of Bran, the two most definite descriptions of Fairyland in Irish literature; noted features include fruitful trees, an ever-flowing vat of mead, a silver-branched tree, and perhaps trees of purple glas
Minerva leaves Scheria over the sea for Marathon and Athens; Ulysses pauses at Alcinous' palace, whose splendour is likened to the sun or moon and whose fittings are bronze, blue enamel, gold, and silver.
On the journey they see splendid settlements, a hornless deer pursued by a white red-eared hound, and a girl with a golden apple riding over the waves pursued by a young man on a white horse with a sword.
The old woman says the house lacks three things: the Talking Bird, the Singing Tree, and the Golden Water, and describes their special properties.
The fairy woman says she brings counsel and noble gifts, including a stately troop of fifty horsemen, black horses, gold and silver reins and bits, and fairy equipment.
Naisi is alone at Emain and sends out a musical warrior-cry; animals hearing it give two-thirds more milk and people find it joyous.
Some conjectured that Pegasus and Chrysaor, described as horses produced from Medusa's blood, were actually two ships in the harbor, perhaps with a winged horse figure on the prow, seized by Perseus after he slew Medusa.
Two heroes fall, one the pride of Thrace and one leader of the Epeian race; death's shade covers their eyes, and the fields are red and heaped with dead.
Funeral rites cannot be performed as usual; city gates cannot receive the processions, bodies lie unburied or are placed on pyres without honors, and people struggle for funeral piles and burn the dead on others’ fires.
“WHEN the assistance of GOD shall come, and the victory ... the people enter into the religion of GOD by troops ... celebrate the praise of thy LORD, and ask pardon.”
The Latins build countless pyres, bury bodies, burn an uncounted heap, and later gather ashes and mingled bones from the embers under warm earth.
Antilochus, called young Nestor, urges his horses to catch Menelaus, says Minerva gives Diomedes the day, threatens the horses if they lag, and points to a narrow road as an opportunity.
Pure men of old acted without calculation, sought no results, laid no plans, and could scale heights without fear, enter water without wetness, and fire without heat; their wisdom had advanced toward Tao.
Mountains and birds are constrained to join David in praise, and David is taught the art of making mail to defend against violence.
The men of Erin decide who should be sent to the ford and select Ferdiad, a great warrior of Domnann, Cuchulain's foster-brother, trained under the same instructresses.
Ailill asks who sharpened the fork and slew the four men; Fergus describes a warrior who cut, charred, flung, and drove the fork through stone, and says the men of Erin may not proceed until one of them removes it with one hand.
The armies close. Pallas and Lausus stand opposite, nearly matched in age and excellent in beauty; fortune denies both return home, and the sovereign of Olympus does not allow them to meet face to face.
Orlam is to prepare with valiant men and forty sons of Connaught kings; the woman promises bridles, garments, and brooches like those of youths who fell earlier.
A gray-beard rises from the hearth, says he knows the source of iron and steel's evils, curses iron and steel, and says iron was once hidden as milk in the breasts of God's three daughters near the clouds and heavens.
Kullervo asks where he should die and names wolf, bear, shark, and sea-dog; his mother tells him not to seek such deaths and says Suomi and Sawa can hide transgression until years bring consolation.
Noureddin's mother asks Khacan to pardon him; she proposes a staged threat of death followed by her intercession.
Pritha calls her children dutiful and stainless, asks why undeserved sorrow has come upon them, and imagines them ranging the pathless forest day and night.
Penelope is speechless and tearful, asks why her son went in ships over the ocean, and Medon says he may have gone to learn whether his father is dead or returning.
Kauśalyá sees Daśaratha lying with drooping frame and failing eye and addresses him in distress for her banished son.
The mother drags the body to an ant bed; after twitching, Goonur regains consciousness and tells her of his wives' trick.
“her own hand... exacted punishment of the mother, the sword piercing her entrails.”
Mothers full of milk are brought to the fold, prevented from recognizing their children, and aided or replaced by wet-nurses, nurses, and attendants.
The note says some votive offerings represent women with children in their arms and one represents a delivery.
A figured dance like one at Gnossus for the Cretan queen is shown, with youths and maidens, Daedalean art, maze-like movements, tumblers in the center, spectators, and songs.
The Limoniades are meadow nymphs resembling Naiades and are usually represented dancing hand in hand in a circle.
The speaker contrasts set speeches requiring numbering, measuring, and judges with an inquiry by mutual admissions, where the participants unite judge and advocate in themselves.
The passage says the good as finite is Hellenic; limit becomes ethical and has mythological expression in envy; measure, equality, order, unity, and proportion remain moral terms.
God may pardon the sinner, the prophet may intercede, or God may punish him proportionally and afterward admit him to paradise through mercy.
The Editors desire that the books “shall be the ambassadors of good-will and understanding between East and West,” described as “the old world of Thought and the new of Action.”
Arab idolatry as Sabians chiefly consisted in worshipping fixed stars and planets, angels and their images, honored as inferior deities and sought as mediators with God.
The passage applies harmony and disagreement to seasons, elemental pairs, heavenly bodies, divination, piety and impiety, and friendship with gods and humans.
Ailill repents the treatment of Fraech and orders a bath made of bacon broth and minced heifer flesh; women wash Fraech and make a bed for him.
A messenger from the young crab tells the monkey that the old crab died by falling from a persimmon tree, says the seventh-day memorial festival has been prepared, and invites the monkey as one of the dead crab's best friends.
Eochaid leaves Etain in his fortress while he makes a royal progress through Ireland; he tells her to treat Ailill gently and, if Ailill dies, to heap a burial mound, set a standing-stone, and write his name in Ogham.
The speaker offers sufficient hecatombs to appease heaven's anger, raises a barrow for Agamemnon's memory, and then receives a fair wind from the gods for a quick passage home.
After Sultān Veled’s birth, Jelāl’s father was invited to Qonya by ‘Alā’u-’d-Dīn Kayqubād, founded a college there, died in A.D. 1231, and received a dated marble mausoleum over his grave.
Jelal is said to have instituted a dervish order with mourning dress for Shemsu-'d-Din, and to have adopted flute, rebeck, drum, tambourine, singing or chanting, and holy dance to draw people toward devotional love for God, compared to sweetening medicine for
The next day the Master enters Kapilavatthu with twenty thousand mendicants, finds no invitation, considers how former Buddhas begged in their native towns, and begins begging from the first house onward.
Frazer states that the seclusion of girls at puberty is grounded in a widespread dread of menstruous blood.
Greeks and Romans thought that a field was completely protected against insects if a menstruous woman walked around it with bare feet and streaming hair.
The brothers return to Joseph in distress; Joseph asks if they know what they did to Joseph and his brother, reveals himself, credits God with grace, and forgives them after they confess sin.
Believers in the signs are to be greeted with peace; the Lord has prescribed mercy, and those who repent and amend after ignorant wrongdoing receive grace and mercy.
After showing the danger of greed, the king lets the antelope go back to the forest.
Śárdúla says that after he found an entrance he was seized, bound, and wounded by fists, knees, hands, and teeth.
Vibhishaṇ recognizes the giant spies and orders them bound; Śárdúla nearly dies under the Vánars’ hands, but Ráma mercifully frees all the spies and sends them away.
The captured envoys tremble before Ráma and state that Rávaṇ sent them to survey the Vánar legions, numbers, strength, and array.
Those who did evil in ignorance and then repented and amended are told that the Lord is gracious and merciful.
Rama sends Angad to warn Ravana: return the Maithil lady, seek pardon, or Rama will destroy the Rakshasas and strike Ravana even if he flees to the sky.
The Lord favors those who fled their country after persecution and violent compulsion, fought in defense of true religion, and persevered with patience.
Arthur hears Edeyrn's adventure and says Gwenhwyvar should be merciful; Gwenhwyvar agrees to grant the mercy Arthur desires.
God's transgressing servants are told not to despair of mercy, to turn to their Lord, and to follow the instructions sent down before punishment comes suddenly.
A dervish who has become Sultan sees the envious man, has him brought gently, greets him, and orders gold, merchandise, and an escort for him.
The addressee is told to say that nothing revealed is forbidden to eat except carrion, poured-forth blood, swine flesh, or what is slain in another name than God's; necessity without wilful transgression receives divine mercy.
The speaker calls ‘Alī a falcon and phoenix-hunting bird, then asks what moved him to relent and offer forgiveness to a foe instead of anger.
Geraint defeats the pursuing knights one by one, overthrows Earl Dwnn by a lance thrust that splits shield and breaks armour, and grants mercy when the Earl asks.
The Happy Hunter raises the Jewel of the Flood Tide to his forehead; the sea rolls over fields and farms, and the Skillful Fisher struggles in the water and calls for rescue.
The Caliph authorizes Noureddin to behead Saouy, but Noureddin declines to shed his enemy's blood; Saouy is handed to the executioner.
Sakka checks whether she can keep good by appearing as a fish; the crane seizes it, sees it is alive, lets it go, and Sakka praises her ability to keep the Commandments.
A spared man asks that Ulysses be told not to kill him; Ulysses says Telemachus has saved his life and sends him and the bard outside while he finishes the slaughter.
Voluntary Mohammedan fasts are recommended by Mohammed’s example or approval; a reported tradition assigns greater merit to fasting in sacred months and especially in Ramadan.
Proetus sends Bellerophon to Iobates with a tablet of mysterious signs requesting his death; Iobates hosts him in Greek hospitable fashion for nine days and inquires on the tenth morning.
Antilochus appears and says: "Dead is Patroclus! For his corse they fight; / His naked corse: his arms are Hectors right."
Mercury obeys, puts on golden winged shoes, and takes the rod that summons or returns souls, gives or removes sleep, and opens dead eyes.
Muhammad is described as sent as mercy to all creatures and told to proclaim one God, warn those who turn away, and affirm God's knowledge of public and private discourse.
The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood.
Cathba says death, doom, and destruction are fitter for the man who incites the king; the Ulstermen answer together that it is true.
Hanuman tells Sita that he has come as a messenger by Rama's decree; Rama is safe with friends and sends greeting, while Lakshman bows reverently to Rama's spouse.
Jove orders Iris to tell Neptune to leave the fight for his deeps or the fields of air, invoking elder birthright and superior sway.
Lot asks his people whether they proceed to filthiness with open eyes and come with lust to men rather than women, calling them ignorant.
Moses tells his people they know he is God's apostle and asks why they injure him; when they deviate, God makes their hearts deviate.
Kaikeyi joyfully lifts her head, gives a jewel to the hump-backed slave, thanks her for welcome news, and says Kausalya's son Rama is as her own.
The horseman grants mercy, identifies himself as Iddawc Cordd Prydain, says he altered Arthur’s peace-seeking messages to Medrawd into harsh words, caused Camlan to ensue, then did seven years’ penance and gained pardon.
The fable synopsis recounts Hercules entrusting Deïanira to Nessus, Nessus’ attempted abduction and death by arrow, the blood-dipped tunic, Deïanira sending it because of Iole, Hercules’ torment, Lychas’ transformation into rock, the funeral pile, Philoctetes’
The beloved’s shining eyes enslave rulers; her red lip intoxicates; dawn is her messenger and tears are the speaker’s; people barter peace to gaze when she passes veiled beneath curls.
Two apostles are sent, rejected as impostors, and strengthened with a third.
The passage says earlier people acted similarly, wronged their own souls, and the divine judgment they mocked fell on them; idolaters justify worship besides God and forbidden things.
Ancient poetry described successive gold, silver, brass, and iron ages; Plato instead has such differences in human natures coexist in one state.
Kotei succeeds Yuhi; the rebel Shiyu seeks kingship, is called a wicked magician, has an iron head, and is said to be unconquerable by any man.
"the metal of your different races, which, like Hesiod's, are of gold and silver and brass and iron"
Some later poets say Tithonus asks to die but cannot; Eos pities him and changes him into a grasshopper whose ceaseless chirping is compared to old-age babble.
Niobe herself becomes a rock by heaven's will; on Sipylus she stands as a monument of woe, with tears or a rill flowing forever.
The Gholtes are said to hold metempsychosis and al Holl, described as the descent of God on creatures, meaning God is present everywhere, speaks with every tongue, and appears in an individual person.
Tai Chin Jen tells of a snail with kingdoms on its left and right horns ruled by Aggression and Violence, whose rulers fight for territory; he then compares bounded kingdoms with boundless space and asks how the prince differs from Violence.
The Lad says his time of service has ended, but tells Finn to request aid from his wife, Manannan's daughter, at midnight while she combs her hair; she consents on condition that Finn bring her husband back alive or dead and use grey-green or red flags to sign
It was customary for generals, after military success, to erect statues of the goddess in commemoration of their victories.
Frazer compares an Arabian story with Kashmiri and Bengali stories; notes an Arabian witch whose life is bound up with a phial; and describes a hero who drinks an ogress's milk and is thereby regarded as her son, with further kinship parallels cited.
Many waste milk in Mana/Tuoni, but the speaker's ancient mother obtained milk from Mana, Manala, and Tuoni's fields and brought it secretly in the evening darkness.
Footnote 37 explains the Milky Way as the road to Jupiter's palace, reports the myth of Juno's milk from Hercules' mouth, and notes a natural explanation as starlight.
The note says people formerly believed that gems and metals grew and ripened in their mines.
A truce spares the youths; the maidens are pardoned as wives; the cattle are restored to Regamon; the maidens remain with Maev's sons; Regamon gives twenty cows to each spouse as dowry; the tale is named Tain bo Regamon and said to be sung before the Cualgne R
The Nymphs are graceful beings who preside over woods, grottoes, streams, meadows, and similar natural places.
Permanent incarnation is described as the divine spirit dwelling in a human body, and the god-man is expected to demonstrate his character by working miracles.
Miraculous things are told of Ali, including moving the gates of Khaibar, and are used as proof that he had a particle of divinity and sovereign power; the passage also reports claims that God created with Ali's hands and spoke commands with his tongue.
Because the Sākyas view Siddhattha as younger kin, they plan for youths to bow; the Blessed One perceives this, enters an ecstasy depending on wisdom, rises into the air, and performs a miracle like the double miracle at the Gaṇḍamba-tree.
The summoned magicians ask Pharaoh if they will receive a reward if they overcome; Pharaoh says yes and promises that they will be near his throne.
The passage says the issue is not simply whether a rod changed into a serpent or the moon split in two; isolated miracles may be confused with magic, falsehood, or divine misleading and guidance.
When the packet reaches Jelāl and Ferīdūn, Jelāl invites Ferīdūn to answer; Ferīdūn says the king has imprisoned a young snake in a sealed gold box and adds that a saint knows the king’s thoughts and the secrets of earth and heaven.
The author lists many classes of miracles related in saints’ lives: walking on water, flying, rain-making, bilocation, healing, raising the dead, prediction, thought-reading, telekinesis, disabling or killing by word or gesture, conversing with animals or plan
Mansur al-Hallāj is described as controversial, as performing miracles, as claiming powers and divinity, as having disciples named after prophets, as contrasted with Akbar, and as visiting India to study magic and see a rope trick performed by a woman.
The king invites Bahā’u-’d-Dīn to Qonya, installs him in a college, becomes his disciple, and a marble mausoleum is erected over his tomb after his death; miracles are associated with him and the sanctuary.
Augustine is attracted to Plato, links the Timaeus with Genesis and Plato’s phrase about the philosopher as lover of God with Exodus, discusses miracles, and sees nature and the human frame as foretaste of heavenly state and bodily resurrection.
During the siege of Troy, Greeks send Palamedes to Delos for food and take Anius's daughters as hostages; the daughters escape and are said to be transformed by Bacchus into doves. The note also mentions a story that they transformed everything they touched in
A footnote cites an Irenaeus passage about vines with vast numbers of branches, clusters, and grapes, each yielding abundant wine, and a sacred bunch that speaks and asks to be taken to bless the Lord.
Numa invites nobles, shows them a plain palace, then hosts them the same night with stately couches, plate, and abundant dainties, persuading them of celestial aid.
A small number of Thamud listen to Saleh, while the rest demand that he cause a pregnant she-camel to come out of a rock; God grants it, and the camel is delivered of a weaned young one.
The Thamudites demand a miracle from Salih; a solitary rock produces a pregnant she-camel and young, and commentary associates the camel with extraordinary drinking and milk-giving.
The Ram transported Phrixus and Helle; it was immortal, given by their mother Nephele, and had a golden fleece, as Hesiod and Pherecydes say.
"Out of clay will I make for you, as it were, the figure of a bird: and I will breathe into it, and it shall become, by God's leave, a bird."
Vaśishṭha commands the cow to create; Kāmbojas spring forth as she lows, Barbars from the udder, Yavans and Śakas from other parts, and further peoples from pores and hair cells; the multitude defeats Viśvāmitra’s force.
Mary conceives, retires to a distant place, reaches the palm-tree in labor, laments, and hears a comforting voice from beneath her about the rivulet.
The note discusses Moses' white hand and says Persian tradition locates Jesus' healing power in his breath.
God tells Moses to put his right hand under his left arm; it will come forth white without hurt as another sign, showing some of God's greatest signs.
Seventy thousand descendants of Isaac take Constantinople without arms when the walls fall as they proclaim God's oneness and greatness; they leave the spoil after news of the Antichrist.
The nobles advise delaying Moses and his brother and summoning magicians; the magicians gather on a solemn day and ask Pharaoh about reward.
God says he taught Jesus Scripture, Wisdom, Law, and Evangel; Jesus made a clay bird live, healed the blind and leper, brought forth the dead by God's leave, and was opposed by unbelievers who called the signs sorcery.
A legend is described in which a cow calls large armies into existence; the note cautions against reading this as the origin of the named tribes.
Abraham is called the Chosen Friend of God and is saved from the fire into which Nimrod cast him.
The notes mention God giving a kingdom or self-rule, delivering from Egyptian bondage, dividing the Red Sea, guiding by cloud, and feeding with quails and manna.
Zemzem is a well east of the Caaba, covered by a small building and cupola; it is believed to be the spring that appeared for Ismael and Hagar in the desert; its holy water is drunk by pilgrims, sent in bottles, and claimed by Abd'allah al Hfedh to have given
The warriors find themselves before what seems to be an island rising from the water, where an old man with snow-white hair stands smiling; they ask for help.
When the Fianna have no water, a young man takes 312 drinking-horns and fills them with beer three times; the place is named the Little Rath of Wonders.
Pegasus is a beautiful winged horse who sprang from Medusa's body when she was slain by Perseus, son of Zeus and Danae.
The disciples gather around the Master; the jungle fire comes near but goes out within about sixteen rods of where he stands, leaving a space it cannot pass; the monks praise the Buddhas.
Clouds overshadow the people; manna and quails are sent down; they are commanded to enter a city gate with prostrations and a word of forgiveness, but evil-doers change the word and receive wrath from heaven.
The neighbor gives the tree to Shiro’s master, who cuts it down, carries it home, and makes a mortar from the trunk.
Commentary says Joseph's garment was the same one Gabriel gave him in the well, came from paradise, retained its odor, could cure illness by touch, and its odor was carried by wind to Jacob from afar.
Hesiod's body is cast into the sea, brought to shore by dolphins, buried at Oenoe or Ascra according to variant reports, and later his bones are removed to Orchomenus.
The note states that Jesus Christ’s gift of healing was due to a miraculous quality in his breath.
Jelāl asks the hunchback why he does not stand erect, then pats and strokes his back; the man immediately rises erect and graceful as a cypress.
The Seyyid asks Jelāl whether this is how to reward his teacher; Jelāl removes the boot, sees the crushed foot and toes, passes his hands along the limb, blows on it, restores it whole, and grants permission for the Seyyid to go to Qaysariyya.
The note says that, by hyperbole, Muslims compare a clever physician to Jesus in miraculous healing powers.
In the Mahosadha birth, Sakka gives the newborn fine sandal-wood medicine; the child says it is medicine, and the substance is kept in a water-pot and heals the sick.
Sale’s note says commentators tell of Jesus sending disciples to Antioch; they meet Habb, heal his sick child, cure many infirmities, preach one God, are imprisoned by the prince, and another disciple, often identified as Simon Peter, is sent.
“when a man is out of his depth, whether he has fallen into a little swimming bath or into mid ocean, he has to swim all the same”
Vaśishṭha called the cow of spotted skin: “Come, Dapple-skin,” and commanded her to prepare abundant banquet foods for the king and his train.
The companions of the Prophet practised spiritual warfare and received divine tokens such as walking on water, passing unharmed through fire, and miraculous food; Abu-bekr, Omar, and Ali are named as having many supernatural gifts.
Little Roadling thinks he will show his brother there are monks and fills the Mango-grove with a thousand monks, each unlike the other, some making or repairing robes and some repeating Scriptures; the messenger reports the grove is alive with monks.
“Manna given to the Israelites”
The physician gives the king a prepared polo bat, explains that the warmed remedy in the handle will enter his body, and tells him to bathe and sleep after play; after following the instructions, the king is completely cured the next morning.
The passage notes Masnavi allusions to John the Baptist leaping in his mother’s womb and Christ walking on water, and says these do not occur in the Koran.
The Mohammed entry notes another attempt on his life from which he is miraculously preserved.
When Abraham is cast into the burning pile, God says, "O fire, be thou cold, and a preservation unto Abraham"; the plotters are made the sufferers.
Thetis says the body of the slain will remain for whole years untouched, uninjured, and fresh as in life.
The romances include divine and semi-divine beings, monsters and giants, men and women changing shapes with animals, miraculously prolonged heroic lives, and are described as a land of Faery.
The infant is taken and thrown into the flame; it cries out that it is uninjured, calls its mother to come in, and says the fire is cool and pleasant.
The Israelites are divided into twelve tribes; Moses is told to strike the rock with his staff, twelve fountains gush forth, clouds overshadow them, and manna and quails are sent down.
A note explains Abraham as Friend of God: during famine servants fail to get corn from a friend in Egypt, fill sacks with white sand, Sarah finds flour and makes bread, and Abraham says it came from God Almighty.
"we caused clouds to overshadow you, and manna and quails ... to descend upon you"
A thunder-cloud pours rain; copper-coloured water rumbles beneath the earth, only those wishing to be wet are wetted, and the Teacher says such rain also fell formerly before introducing the Wessantara Birth.
Muslims are said to consider the Koran the finest book among men, true in matter, perfect in manner, and, even stylistically, a miracle.
God sends Moses with signs to Pharaoh and his nobles; Moses says he is an apostle from the Lord of the Worlds and asks Pharaoh to send away the children of Israel.
“mountains should be removed,” “the earth cleaved in sunder,” and “the dead be caused to speak”; the matter belongs wholly to God.
The Wind-God’s son points to trees with untimely fruit and shade, Vanar voices, the Gomatī stream, the Brahma-made car, Rama’s party, the rescued queen, Vibhishan, Sugriva, and the retinue.
Their ears are struck with deafness so they sleep undisturbed in the cave for many years.
The fishermen consider displaying the creature for money; it speaks, asks not to be made a spectacle, and offers to do anything they wish so as to provide for them and their children.
Tritonia leaves Seriphus in an encircling cloud, goes to Thebes and Helicon, and says she came to see the new fountain opened by the hoof of the winged steed sprung from Medusa's blood.
Jelalu-'d-Din discusses the miracle of Moses' rod, which swallowed the rods and engines of Pharaoh's magicians, yet did not become thicker or longer.
A large lotus-flower rises from the bottom of the fiery pit, receives the Bodisat’s feet, scatters pollen like golden dust over him, and he pours the food into the Pacceka Buddha’s bowl while standing on the lotus.
The Bodisat appeals to the Ten Great Perfections, blows into Naḷa-canes so they become hollow, and commands all canes around the pond to be perforated throughout.
A miracle is described in two armies attacking each other, one for God’s true religion and one infidel; the opponents saw the faithful as twice their number. The note identifies the battle as Mohammed’s victory at Bedr and gives numerical details.
The notes discuss whether the rock-water episode is confused with other biblical water traditions and cite accounts of water issuing from twelve places, or of twenty-four holes, in the rock.
Sale's notes mention a tradition in which a stone from paradise associated with Adam came into Shoaib's possession, was given with the rod to Moses, and produced twelve water outlets and rivulets for the tribes.
Bharat’s troops see what Viśvakarmā’s art raised: five leagues of level green ground, fruit trees, streams, mansions, stables, royal houses, gates, banners, and a fragrant palace with halls, seats, couches, drinks, and celestial food.
A note explains Serb as a false appearance seen in sandy plains around noon, resembling a large moving lake and deceiving thirsty travellers.
The daughter takes out the mirror, gazes into it, and sees the face of her mother as young and beautiful, not wasted by illness.
The husband explains that the disk is a mirror showing the viewer’s own form, says mirrors are necessary for women in the capital, quotes a proverb comparing a woman’s mirror to a samurai’s sword, says it indexes the heart, and says it is among the Emperor’s i
The passage explains covering mirrors in sick-rooms as protection because in sickness the soul may easily take flight; it compares this with rules preventing sick people from sleeping because sleep projects the soul outside the body.
The father recognizes the mirror as the gift he brought her mother from the capital; the daughter explains her mother’s last words and promise to meet her when she looked into the glass.
Gronw sends messengers offering land, domain, gold, or silver; Llew refuses and demands that Gronw receive a dart-blow at the place of the earlier wounding.
Such marriages are said to have vile and bastard issue; unworthy alliances with philosophy generate sophisms pleasing to the ear but lacking genuine kinship with true wisdom.
Elves, like brownies, Huldra folk, and kobolds, visit human dwellings and tangle horses' manes and tails, producing elf-locks and the claim that horses were elf-ridden.
The son of Æson throws a javelin, but chance turns it away from the beast; it passes through an unoffending dog and pins it to the earth.
The passage says God discerns belief in the life to come, watches all things, and that alleged gods beside God have no atom's weight of power, no share in heaven or earth, and no helper role.
Calling on others beside God is compared to turning back after guidance, like a bewildered man whom Satans have spell-bound in the desert while companions call, 'Come to us.'
Monkeys drop a coconut; it falls behind the rabbit, and he hears the noise.
In a summer morning chamber with glass windows, sunlight falls on the couch where Geraint sleeps; Enid sees his uncovered arms and breast, laments their lost warlike fame, and her tears fall on him and wake him.
Satans are appointed as companions for unbelievers; the sentence on prior Djinn and men becomes due; unbelievers try to drown out the Koran; terrible punishment and recompense are announced.
A note says some relate the regretted friend to Okba Ebn Abi Moait and Obba Ebn Khalf, describing Okba's temporary profession, Obba's pressure to insult Mohammed, and later deaths after Bedr and Ohod.
The punished say they should have obeyed God and the apostle, accuse their lords and great men of seducing them from the right way, and ask for double punishment and a heavy curse on them.
A rhetorical question contrasts calling on powerless beings with turning back from God's direction like someone infatuated by devils, wandering in the earth, while companions call him to true direction.
A ploughman yokes his ox and ass together to plough a field; the team is described as a poor makeshift because he has only one ox.
The gardener goes down into the well himself to fetch the dog up.
The Vánar sees her as fairest and thinks: “The Maithil queen must surely be.”
Turnus kills Pandarus with a sword blow; the Trojans flee, and the narrator says Turnus might have ended the war by opening the gate, but rage drives him like fire against the enemy.
The covetous hawker returns, asks for the dish, learns a just dealer has given a thousand for it, laments the lost golden pot, scatters his goods and money, seizes his yoke as a club, and pursues the Bodisat.
The old gardener dies after murmuring his confession of faith; Camaralzaman buries him in the garden, gives up the key, and reaches the quay after the ship has sailed.
Finn and his people, thinking Diarmuid gone too long, make ladders from ship cords, set them against the rock, search for him, and find remnants of meat he had eaten.
The mother explains she once had two sons and two daughters; the elder son and daughter were absent, and the daughter vanished after going to gather berries in woodlands and mountains.
Before the year ends, a son is born to Pwyll at Narberth. Six women watch Rhiannon and the boy, fall asleep before midnight, and find the boy missing at daybreak.
The doctor says monkeys live on an island to the south; the Dragon King says monkeys live on dry land, while sea beings live in water and are powerless out of their element.
The Vánar says he will see the golden city, its gates, towers, streets, squares, and groves of flowering trees, then return home.
Xanthus, called immortal progeny of Jove, divides the fleeing Trojans; some flee to town, some enter the stream, while Saturnia shrouds part of the rout in mist and clouds.
Socrates asks whether friends and enemies are real or only apparent; since people err about good and evil, Polemarchus rejects harming the innocent and prefers doing good to the just and harm to the unjust.
“A Crow was filled with envy on seeing the beautiful white plumage of a Swan,” and thought it came from the water where the swan bathed and swam.
A footnote says the grammarian Abu Jaafar analyzed a poem by the Egyptian Nilometer during a low Nile year; passersby thought he was uttering a charm to hinder the river's rise and pushed him into the water, where he died.
The deaf man rehearses imagined answers, visits the sick man, asks how he is, and replies with gladness when the patient says he is near dead.
Euripides and Hyginus relate that Athamas slew his son while hunting; Apollodorus says he mistook him for a stag.
Medb sends Loche to the river with women for water; Loche wears the queen's golden diadem; Cuchulain casts a sling-stone, breaks the diadem, kills Loche, and the text says he thought she was Medb. Rede Loche is named from the event.
Daśaratha says that in youth, proud of his skill as an archer who shoots by sound, he unwittingly committed the crime that has brought misery on him.
Three battalions of the Fianna in Corcomruadh see a troop's track, think it belongs to the sons of Morna, surround the group at night, and kill them all; in the morning they recognize them as their own people with the King of Ulster's sons and keen them with t
The young doctor, pleased at having a patient, runs without waiting for a light, kicks the body down the stairs, sees what happened, and fears he has killed the sick man and will be jailed.
The fable summary says Procris, jealous of Cephalus, goes to the forest to surprise him; he hears rustling in the thicket, thinks it is a wild beast, throws the javelin she had given him, and kills her. Phocus then asks what fault there is in the javelin.
A Homeric allusion is summarized: Philomela laments Itylus; the explanation connects this with a tradition in which Ædon, daughter of Pandarus and wife of Zethus, kills her son Itylus by mistake while intending to kill a nephew.
A Dolphin sees the Monkey, supposes him to be a man, takes him on his back, and swims toward shore.
Achilles' shining armor blazes; Troy thinks Achilles is near, trembles, and flees.
The travelers enter a dark structure and sleep there; in the morning they see a sleeping giant and discover the supposed house was his huge mitten, with its thumb space as the wing where they slept.
Smoke and fire rise on the island and promontory, black smoke reaches heaven and clouds Pohya and Karelen; people and women wonder whether it is dreadful fire, campfire, or shepherds’ fire.
Frazer explains that Australians place stones in trees to indicate the sun's height when they passed; he suggests this marking custom may have been confused with arresting the sun at the marked point.
The dog sees his reflection in the water and thinks it is another dog with a piece of meat twice as big.
When the fire is well lit and the snails feel the heat, they withdraw into their shells with their usual hissing noise.
First account: Fiacha comes with Dubthach to speak with Mane; Doche throws at Fiacha but strikes Dubthach, and Fiacha throws at Doche but strikes Mane. The men of Erin call this a mishap in throwing, explaining Imroll Belaig Eoin.
Hunters believe that mistletoe heals all wounds and brings luck in hunting.
The speaker hastens to other fields, compares herself to berries, says elm, aspen, willow, and the forest try to harm her, and journeys to her husband and his mother.
A lion mates with a she-jackal and they have a cub who looks like a lion in form and color but takes after his mother in voice; while silent, he would be taken for a lion.
Apollonius quotation: pure water is brought and mixed with Ocean's streams.
Three huge wheeled towers or castles appear, each with armed battalions, warriors, shield-guards, lances, sickle blades, and ornate doors.
Antinous laughs and urges the suitors to set the stranger and Irus fighting; the suitors gather laughing, and Antinous offers the victor blood-and-fat goats' paunches at the fire, access to the table, and exclusion of other beggars.
The melee begins with named fighters wounding and killing one another; warriors fall, spirits depart, and the lake and shore are stained with blood.
The Battle of the Frogs and Mice is introduced as a short mock-heroic of ancient date; its authorship is uncertain, with attributions to Homer or Pigrees discussed through Coleridge’s account.
The son arranges grass bundles in rows and names them as the king, prime minister, general, and other grandees for practice.
The people of Crannon keep a bronze chariot in a temple and shake it when they want a shower; the narrator says the rattling was probably meant to imitate thunder and compares Russian mock thunder and lightning in a rain-charm.
A fox jeers: "There goes the coward who chased a lion and ran away the moment he roared!"
The woman who bound the last sheaf is called the Old Man until the next harvest and is mocked with the cry, “Here comes the Old Man.”
The simple city produces food, clothes, shoes, and houses; citizens work seasonally, eat bread and cakes, recline on simple bedding, drink wine, wear garlands, hymn the gods, converse, and limit family size according to means.
The small box is found full of gold, silver coins, and precious things; the old man is overjoyed and thanks the sparrow many times.
The passage asks whether gods taken from the earth can raise the dead, says multiple gods in heaven or earth would corrupt both, demands proof for other gods, and states that every apostle was told there is no god besides God.
The passage says Mohammed gave the Arabs religion and laws; compares him with Moses, Jesus Christ, Minos, and Numa; and mentions one true God and the destruction of idolatry.
Kabandha has the chieftains imprisoned by his mighty hand, says hunger torments him, and says fate has brought them to satisfy his maw.
The parent discovers he has fostered a monster in his bosom; the tyrant-son is strong, disarms the father, and beats him if opposed.
Kyoto’s people are terrified by reports that a dreadful ogre haunts the Gate of Rashomon at twilight, seizes passersby, and may kill and eat them; no one ventures there after sunset.
Poseidon marries Amphitrite after wooing her as a dolphin; Amphitrite transforms Scylla with herbs in a well into a twelve-footed, six-headed monster with a dog-like voice, who lives in a high cave and seizes victims from passing ships.
Circe describes the high rock and west-facing cavern of Scylla, a dreadful monster with twelve feet, six necks, six heads, and rows of teeth, who catches sea creatures and men from every passing ship.
They beat and wound the giant with arms, fists, feet, arrows, and blades, but despite severe wounds he remains alive and cannot be killed.
Polyphemus grooms himself and looks in water; Telemus, son of Eurymus, warns that Ulysses will take his single eye, but Polyphemus laughs, says another has taken it already, and later moves along the shore or returns to his shaded cave.
At midnight the palace shakes as if from marching; Hidesato sees two glowing balls of fire on the opposite mountain, and the Dragon King says they are the centipede’s eyes as it comes for prey.
At rocky Calydon, Aetolians and Curetes fight; Cynthia sends a monstrous boar because of neglected sacrifice; the boar devastates fields and forests, Meleager kills it, a dispute over spoils begins, and Meleager's rage rises.
Only the crab's hard claws remain; a flood carries them into a river and to a great city, where the king's sons make two immense war drums from them, whose sound frightens enemies away.
In a Norse tale, a giant says his heart is in an egg inside a duck in a well in a church on an island in a lake; the hero obtains and breaks the egg, and the giant bursts.
At morning the male sheep go out, the ewes wait to be milked, and Polyphemus feels the backs of the sheep without discovering the hidden men underneath.
Creon consults the oracle of Delphi and learns that solving one of the Sphinx's riddles is the only way to destroy her, after which she will throw herself from the rock.
The reflecting shield came from Minerva and let Perseus see without being seen; Lucian says Minerva held it while Perseus saw Medusa's reflection, seized her hair, cut off her head, and flew away by wings.
Sinhika opens her jaws wide; Hanuman enlarges, then compresses himself, enters her mouth, tears her body, emerges quickly, and kills her.
The Gorgons are fearful monsters who live on Sarpedon, a rocky island in deep-eddying Oceanus.
Oeneus neglects Artemis in a harvest sacrifice; Artemis sends a huge powerful boar that destroys grain and fields and threatens famine and death.
Bands of savage warriors and fiends of varied shapes and appearances carry clubs, maces, bows, and blades; some are dwarfish or huge, some one-eared or one-eyed.
A scholion reports that the authors of the Story of Oedipus said the Sphinx killed noble Haemon, dear son of blameless Creon, described as very comely and lovely.
One al Rass tradition says monstrous Ank birds lodged in a mountain above the people and snatched their children; the people killed their prophet after he called down judgment and were destroyed.
The sixth task is to chase away the Stymphalides, immense birds of prey also noted from the Argonauts legend; their wing-feathers are sharp as arrows and they destroy men and cattle near Lake Stymphalis.
Scylla wades in and sees her loins grow hideous with barking monsters; she flees the dog mouths but carries them with her and finds Cerberean jaws in place of thighs, legs, and feet.
On the coast of Bithynia, the Argonauts deliver King Phineus from Harpies that snatch food from his table. The Harpies are described with beaks, talons, wings, and women's faces; Calais and Zethes pursue them to the Strophades until Iris orders the pursuit to
In the thickets Rama sees a giant Rakshasa, vast as a mountain peak, hideous, sunken-eyed, loud-voiced, and wearing a bloody tiger hide.
The Argonauts reach the Doliones; Cyzicus hosts them; Poseidon protects the Doliones from six-armed earth-born Giants; Heracles attacks the Giants blocking the harbour, and the heroes help destroy them.
They are represented with a fair-haired maiden's head and a vulture's body, suffer insatiable hunger, and torment victims by stealing, devouring, or defiling food.
A beautiful woman in a crimson cloak says she is the daughter of Garraidh, curses the King of Greece for binding her to Tailc, describes Tailc as coal-colored with a cat's head and tail, says she has sought help throughout the world, and receives Finn's promis
Uranus and Gaea produce Giants and Titans; the Giants include Briareus, Cottus, and Gyges, each with one hundred hands and fifty heads, able to shake the universe and cause earthquakes.
The man is named Searbhan Lochlannach; he is black, ugly, crooked-toothed, one-eyed, wears an iron collar, and has a prophecy that he will die only after three strokes of his own iron club are struck upon him.
The King of the World asks who will answer the Tuatha de Danaan. Comur Cromchenn, King of the Men of the Dog-Heads, and Caitchenn, King of the Men of the Cat-Heads, advance with five red-armed battalions; Bodb assigns Lir and Abarthach as matches.
"cut off at a blow the Hydra-like rogueries of mankind"
Scylla is described from Homer and other writers as terrifying, with twelve feet, six long necks, monstrous heads, and triple rows of teeth; another account lists different kinds of heads.
The Gorgons Stheno, Euryale, and Medusa are named as three daughters of Phorcys and Ceto and as personifications of sensations caused by sudden extreme fear.
The Colossus of Rhodes is described as a 105-foot brass statue honoring Helios, standing at the harbor entrance with an internal staircase and a reputed view toward Syria and Egypt.
Many Fianna are dead at Gabhra and graves are made; Lugaidh's Son receives a wide grave, and the whole length of the rath at Gabhra is Osgar's grave.
The sample describes the moon shining with stars over the sea-coast, compared to a swan on a silver lake, calming mourners, heaving the sea, and casting tender light over life below.
Variant stanzas XCIX-C address Love, mention conspiring with Fate, and describe the rising moon looking for the speaker and sweetheart through a quivering plane, later looking among the leaves for one of them in vain.
Mani is accompanied by Hiuki and Bil, two children snatched from earth after a cruel father forced them to carry water at night; they are imagined with a pail on the moon and identified as the original 'Jack and Jill.'
Freedom is taught through fate; thoughts mature into deeds and acts; seeds sown in the flesh ripen; life is the harvest of prior sowing, with tares to be sifted before future grain is cast.
A people should invite to the Good, enjoin the Just, and forbid the Wrong; those who form divisions after clear proofs are warned of terrible chastisement.
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
The passage says corruption among princes and clergy was followed by general depravity of the people, who made it their business to get money by any means.
The speaker wishes not to be among the fifth generation, calls it a race of iron, and says people do not rest from labour and sorrow while gods lay trouble on them.
The timocratic man despises riches when young but is increasingly attracted to them with age because of an avaricious nature and lack of single-minded virtue.
Thrasymachus describes tyranny as the highest injustice, taking property by fraud and force, including sacred and profane, public and private things, and enslaving citizens; such a person is called happy and blessed when successful.
If believers turn aside from grievous forbidden sins, they will be cleansed from smaller faults and introduced into paradise with an honourable entry.
The maxim says to do well so that well may come to one, and to turn from ill so that ill may turn aside.
The wise man tells the king to send good men to talk where Girly-face can hear; the men say it is wrong to hurt or kill and that everyone should be gentle and good.
The war is believed to belong to the thirteenth or fourteenth century BCE; its incidents were sung by bards and minstrels, became a cycle of legends, songs, and poems, were shaped into the Great Bharata epic, and were moralized as virtue overcoming vice.
The note says only Ovid and Hyginus mention Pyramus and Thisbe and both set it in Babylon; it interprets the story as a moral tale for youth and parents.
Cuanna says the two wells and two draughts betoken Lying and Truth, explaining that lying is sweet to tell but bitter in the end.
The fable summary states that Arachne challenges Minerva, Minerva accepts, strikes Arachne when enraged at being outdone, Arachne hangs herself, and Minerva transforms her into a spider.
Frazer states that primitive man may suppose gods to be mortal and cites Greenlander and North American Indian examples in which a god can die or the world-maker is said to be long dead.
Minerva strengthens Tydides and says, "from mortal mists I purge thy eyes" so he may see the warring deities; she commands him to avoid gods except to wound Venus if she joins the battle.
Oisin speaks with Saint Patrick about friends and life he has outlived and says he cries because Finn and the Fianna are not living.
Athamas pursues Ino and her son to the sea-shore; seeing no escape, she throws herself with the child into the deep.
Diomedes pursues Venus, distinguishes her from battlefield goddesses, drives his lance through her ambrosial veil, wounds her hand, and draws immortal fluid; Venus cries out and drops Aeneas.
Turnus strikes, but his sword shivers; the passage reports he had left his father's sword and taken Metiscus' weapon, which breaks like brittle ice against the divine Vulcanian armor.
Mars hurls an enormous weapon, Pallas turns the immortal lance aside, Diomed throws a javelin, and the goddess drives it into Mars' groin.
The quatrain says coming ill cannot be defeated, grief should not be carried, and fate is fixed.
The answer comes from the pitcher, which says it is old and that its clay has been worked again and again into many shapes.
The speaker tells Khayyam to stop speaking of mosque, prayer, and fasting, to go to the tavern and drink, and says his earth will be made into cups, bowls, and pitchers.
The speaker sees a potter pounding earth and pottery sherds and thinks with insight that it is Adam's dust.
Comrades are gone; Death has caught them one by one after they shared life's feast and wine with the speaker.
The wheeling dome plays tricks, old friends are torn away, the present is urged over yesterday or tomorrow, and those never born or soonest gone are called happy.
Juno yields, saying beings of superior birth should not contend with Jove for mortals, who live or perish as fate ordains, and that Jove's counsels will rule mankind.
Ino and Melicerta were worshipped as divinities in Greece and at Rome.
Notes discuss the infant Moses narrative, including a Hebrew nurse, refusal of Egyptian women's breasts, and comparison with Exodus ii.7 and a Sotah tradition.
A rock is identified by Pausanias as the Molarian rock, one of the Scironian rocks near Megara in Attica and a branch of the Geranian mountain.
Bharat says he returned urgently, sees Kaikeyi's gold-adorned couch unoccupied and the royal family gloomy, and asks where his father is, suggesting he may be with Kausalya.
Mother Bunbundoolooey carries her crawling child in a goolay while hunting, finds edible grubs near wattle trees, digs with a yam stick, and puts the goolay down to gather more.
The gray-haired mother tells Aino not to weep and advises her to eat butter, bacon, and dainties over three years to become strong, tall, queenly, fair, and lovely.
Euryalus' mother laments that he left her, lies in a strange land as prey to dogs and birds, lacks her funeral care, and asks either the Rutulians or the lord of heaven to kill her.
The mother weeps and trembles while seeking her lost son through fenlands, forests, marshes, sea-coast, sea-point, and waters, but does not find him.
Kauśalyá hurries to meet Ráma, embraces him, kisses his head, blesses him, and says the king will keep his promise and bestow regent power on him.
“Fergus demanded of his sureties that fair-dealing should not be broken with Cuchulain.”
Sugrīva hurls an uprooted hill with trees; Rāvaṇ cuts it apart and wounds him with a fire-bright arrow. Other Vānar captains attack with hills but are wounded and flee to Rāma.
The note places the setting at the battle of Ohod near a mountain north of Medina, describes Muhammad's army and camp with the mountain at his back, the archers leaving their post, the defeat, and Muhammad's wounds.
The explanation compares Parnassus with Ararat, Deucalion and Pyrrha with Noah and his family, notes virtuous conduct and post-flood sacrifice or altar, and cites Josephus on ancient writers preserving the universal deluge history.
The Muse is asked to tell of Pan, son of Hermes, goat-footed and horned; he wanders with nymphs across wooded glades, cliffs, snowy crests, mountain peaks, streams, crags, and hunting grounds.
Ismarus is a mountain of Thrace; the triennial feast is of Bacchus; Bubasus, the Leleges, Cragos, and Lymira are geographically identified in Caria and Lycia.
The mother sends Aino to a hill-top store-house on the mountain, where boxes contain six golden girdles and seven rainbow-tinted dresses woven by Moon’s daughters and fashioned by Sun’s virgins.
In A.D. 1090 Hasan seizes the castle of Alamut in a mountainous tract south of the Caspian Sea and gains renown among Crusaders as the Old Man of the Mountains.
After the check at court, Hassan-Sebbah travels to Syria, adopts Ishmaelite dogmas, returns to Persia in concealment, recruits malcontents, and fortifies himself with disciples at Mount Alamout, raiding nearby country for supplies.
Arab robbers seize a mountain fastness, frighten villagers and royal troops, and use an impregnable fortress on the summit as their retreat and dwelling.
Lynceus climbs Taygetus and sees Castor and Polydeuces hidden in a hollow oak; a notice says Castor was killed by a spear shot by Idas son of Aphareus.
The Vánars throw mountain peaks and flowering trees at Kumbhakarṇa; he remains unmoved, charges like fire, tramples them, and many flee to the shore, bridge, trees, mountains, caves, and wooded hollows.
God places firmly rooted mountains so the earth should not move with people, and provides rivers, paths, marks, and stars for direction.
Kauśalyá and Sumitrá, exhausted by weeping for their sons, sleep near the king; Kauśalyá’s color and lustre are gone, and Sumitrá’s tear-wet face no longer shines with beauty.
Sigurd's infant son is slain; Gudrun mourns tearlessly while Brunhild laughs. At the funeral preparations, women try to make Gudrun weep, finally placing Sigurd's head in her lap and prompting tears.
Amphion kills himself; Niobe sits among the dead, and the gods turn her into a stone on Mount Siphylus that continues to shed tears.
The oracle commanded Manto to marry whomever she met; she married Rhacius, came to Colophon, and wept over the destruction of her country.
Abu Taleb dies, with disagreement over whether he embraced Mohammedism at death; shortly afterward Khadijah dies, and the year is called the year of mourning.
A state steed is led for its lord's funeral, stripped of trappings, walking sullenly as tears run down its face.
Deirdre lives one year in Conor's household, does not smile, is not satisfied with food or sleep, and does not raise her head from her knee.
She sees the favorite steed, kisses its hoofs with tears, and repeatedly kisses Sohrab’s mail; she embraces his martial robes and holds them to her breast like an infant.
Achilles asks his friends to let him spend one abstemious day in grief until sunset; the Atreidae, Nestor, Idomeneus, Ulysses, and Phoenix cannot calm his grief and rage.
The Paphlagonians carried Harpalion from the plain in slow procession while his father attended, wept, and mourned his son unavenged.
Pisistratus praises Menelaus’ understanding, asks to stop crying during supper, says morning will allow mourning, and names Antilochus as his dead brother, fleet and valiant.
The trees, birds, deer, and flowers are described as mourning or drooping, and the silvan deities have fled the place.
Rama sees Bharata worn and changed, raises him, kisses and embraces him, and asks why he has come to the wilderness in matted locks and deerskin dress.
The speaker imagines his mother wondering where he is, mourning him as in Manala, addressing Tuoni and Kalma, and saying Tiera’s bow and arrow are now useless.
The mother's tears flow down her face and body, pass partly to earth and partly to water, and form three streamlets that grow into rushing torrents and foaming cataracts.
Orpheus, in sorrow, repairs to mountain solitudes; trees gather around him at the sound of his lyre, including the pine linked to Atys and the cypress linked to Cyparissus.
Kullervo travels with his watch-dog to the summit where he met his long-lost sister; turf, glen-wood, heather, and meadow-flowers are described as weeping or sorrowful over her ruin.
Gandhari wakes in sorrow, sees her bloodied son under the open sky, clasps Duryodhan to her breast, and weeps over his decorated head.
Daśaratha leads the mourning pair to the body; the mother and hermit place their hands on the breathless clay, and the father presses the son to his breast and cries out.
Achilles tells his companions not to release their horses, but to lead their chariots in order and perform due honors to dead Patroclus before resting or eating.
The mourners descend to the Sarjú bank; the women purify their lips with fresh clear water, return to the town, lie on the earth for ten days, and weep until grief is stilled.
Andromache pours libation in a grove by the waters of a feigned Simoïs, calls Hector's ghost to an empty named tomb with two altars, sees Aeneas, becomes terror-stricken, faints, and asks whether he is truly alive and where Hector is.
Ilmarinen mourns the death of his companion, the Maiden of the Rainbow, stops smith work, and laments the loss of his wife and life-companion.
Hector resumes his tall dark-plumed helmet; Andromache parts unwillingly with a prophetic sigh, repeatedly looking back through tears, and goes slowly to the palace.
Laertes imagines Ulysses perished far away, eaten by fish, birds, or wild beasts, and laments that his parents and Penelope could not perform mourning and funeral duties.
Believers are told to remember and praise God; God and angels bless or intercede for them to bring them from darkness into light, and their greeting on meeting Him is Peace with noble recompense prepared.
Ortygia is said to have once floated but now be fixed; the Symplegades, once tossed by waves, now stand immovable and resist the winds.
Trisiras hurls a spear and wounds Hanuman with a blade; Hanuman breaks the weapon, strikes him down, takes the fallen sword, and cuts off the triple-necked monster’s crowned heads.
The note says B. Hagen is cited for Batta religion and J. B. Neumann is the authority for the seven souls.
An Under-king of Munster, and then the other Under-kings, claim Finnabair had been pledged to each of them as sole wife in exchange for participating in the hosting.
Medicine is paralleled by law; greater matters are assigned to the legislator or oracle of Delphi, lesser matters to citizens; state diseases are likened to hydra heads; prevention through education is named as the true remedy.
Believing Alnaschar dead, the armed slave orders the Greek slave to bring salt; they rub it into his wounds. The old woman then drags him to a trapdoor and throws him into a vault filled with murdered bodies.
Venus identifies the Punic/Tyrian realm and Dido's rule, recounting Sychaeus' murder by Pygmalion, the ghost's revelation of the crime and hidden treasure, and Dido's overseas flight to the site of Carthage and Byrsa.
The speaker says rulers must preserve music and gymnastic unchanged, prohibit musical innovation, and cites Damon that changes in musical modes change the fundamental laws of the state.
Orpheus, longing for Eurydice, descends into Hades with Apollo's golden lyre; his music temporarily halts the torments of Sisyphus, Tantalus, Ixion, and the Furies.
"he charmed lions and tigers, and made even the trees sensible of the melodious tones of his lyre"
The speaker says a hidden one weeps within his heart, his soul will tear apart a painted veil, and he calls a minstrel to play a mournful story on the zither.
Zethus and Amphion built the walls of Thebes by playing on the lyre.
Two paradoxes in the third book are the great power of music and the nearly absolute control of soul over body.
A hilltop level grassy plain lacks shade; a divine-born bard sits there, touches his tuneful strings, and shade comes over the spot.
Orpheus is son of Apollo and Calliope, poet, teacher of Orphic mysteries, and musician; his lyre and song charm animals, stop torrents, and move mountains and trees.
Orpheus, the Thracian poet, sings with his lyre and leads woods, savage beasts, and rocks; Ciconian matrons in wild-beast skins see him from a hill and one calls him their contemner.
The three harp tunes make listeners cry, laugh, and sleep; during the sleep, three people escape through the Fomor who would have harmed them.
Argus, charmed by the new pipe, invites Mercury to sit; Mercury talks and plays reeds to overpower Argus’s eyes, but Argus partly sleeps and partly keeps watch, then asks how the pipe was invented.
As Orpheus sings and plays, spirits weep, Tantalus stops reaching for water, Ixion's wheel stands still, Tityus' birds stop tearing, the Belides pause, Sisyphus sits on his stone, and the Eumenides weep.
Cascorach says the wolves will only come near if they see men of the world with harps for music, and proposes to go to the cairn with his harp.
Corann, harper of the household and to Diancecht, calls Cailcheir the swine with his harp; the swine flees and is chased until Niall and his hound drown in a lake. The Dagda rewards Corann with land.
The note says the account of the reed-flute’s origin is more poetical than the Greek myths of Orpheus and his lyre and Pan and his pipe.
Boeotian forces are led by Penelius, Leitus, Prothonor, Arcesilaus, and Clonius; many Boeotian places are listed; fifty ships carry twice sixty warriors each.
Tara says Lanka is guarded by a huge demon host; Bali had said Sugriva alone could not overthrow them; leaders have been sent to gather monkey and bear forces.
Khara sees his blood-stained sister, asks who mutilated her, compares provoking her to provoking a black snake, mentions her power to use each shape, and vows to kill the offender.
The Swallow boasts to the Crow that she was once a princess, daughter of a King of Athens, and that her husband cruelly cut out her tongue.
The passage says one who seeks perfection does not lose sight of natural conditions; a duck’s short legs cannot be lengthened without pain, and a crane’s long legs cannot be shortened without misery.
Socrates imagines a ship with a tall, strong captain who is partly deaf and visually impaired, while sailors quarrel over steering and claim navigation cannot be taught.
The sailors want to steer, know nothing of the art, and claim the art cannot be learned.
"Now love ought to be for the advantage of both parties, and for the injury of neither."
The strangers laugh at the young lad, but his courage increases; he wounds Dolar Durba, they fight until shields and swords break, then wrestle until the tide covers and drowns both, causing sorrowful cries.
Glas gives the challenge from Cuban's son; the King of Greece answers; each strikes the other with a spear, and they fall together.
At the High King's command, Dubh pronounces a spell telling the three enemies of the Fianna to leave Ireland, go onto the deep bitter sea, and strike one another on the head with swords.
The snake cries, "Kill you I will, even at the cost of my own life," then puts his head with the wasp under a passing wagon wheel, and both perish.
The nine Garbhs of the Fianna keep watch, fight the King of the Men of Dregan, and by the end only three Garbhs and the king remain; the four fall together.
The Jackal and the Crow is introduced as a tale told against Devadatta and Kokālika, who praised each other for virtues neither possessed.
Mongach attacks with an iron flail; the King of the Bretons' son cuts off his hands and cuts him in two, but the flail's thorned apple pierces Fidach's mouth and brain as Mongach falls, so both fall together.
Salámán raises Absál in his arms, holds her trembling, and their mutual desire is figured through lips, a fount, and wine that does not fail.
Gwalchmai and the Knight fight on the second and third days with strong lances and swords; fire flashes from their weapons; the Knight strikes Gwalchmai's helmet aside, recognizes him, and identifies himself as Owain.
At the forest edge they see a dwarf with a whip, a lady on a white horse in gold brocade, and a very large knight in heavy bright armor on a large warhorse.
Abraham's honoured guests enter, exchange peace, are treated as unknown people, are offered a fatted calf, do not eat, reassure Abraham, and announce the promise of a wise youth.
Oisin says he gave ten hundred cows to a headless woman in the Valley of the Two Oxen, and that birds carried away the ring he gave her.
The three young men from greater Iruath name themselves Dubh, Agh, and Ilar; they offer to watch, take the weight of battles, meet troublesome things, satisfy wants, use a sleep-making pipe, and provide food with the hound.
At sunset the travelers see a large stream-fed lake with elephants, lilies, swans, saras, mallards, and other water-birds; music of singers and instruments rises from the waters though no singer is visible.
The narrator sees a red copper castle, at first thinks it is fire, and then meets a tall old man with ten handsome young men, all blind in the right eye.
A one-eyed, ancient-seeming man in grey and blue enters the battle, confronts Sigmund, and Sigmund's sword from Odin breaks into shards; the grey-clad figure disappears and Sigmund is struck down.
A tall one-eyed warrior appears, terrifies the battle, strikes Sigmund’s sword so that it shatters, then vanishes; Sigmund is left defenseless and mortally wounded.
The porter brings a howling dog to Zobeida; she whips it, then she and the dog look at each other sorrowfully and weep; she wipes its eyes, kisses it, and orders it returned to the closet.
The Fianna watch the Hard Servant ride away with his long-legged horse; he vanishes, leaving only a mist stretching toward the sea.
As the cook fries the fish, the kitchen walls open and a beautiful young damsel appears, richly dressed and holding a myrtle wand.
The narrator visits the bare Hill of Allen, associated in stories with Finn and the Fianna; the landscape includes gorse, heather, boglands, distant hills, and glittering water, and suggests Celtic mystery from great spaces and windy light.
The note interprets a stanza as suggesting that many whom the orthodox disapprove may have equal claim to reward because the Sufi-orthodox distinction is nothing.
Frazer says the circumstantial detail of the story suggests a myth invented to explain ritual, and states that ritual may be the parent of myth rather than its child.
During the long struggle the kind giant tells the man to cut the sinew of the leg; the man cuts it, and the wicked giant falls and is slain. This is given as the reason the Indians do not eat the leg sinew.
The passage says traditions concerning Muhammad were not customarily written down for much of a century, rested on memory, and were affected by prejudice, convictions, myth formation, fabrication, and factional purposes.
Frazer cites the tradition that Virbius was killed by horses and conjectures that the horses were embodiments of him as a vegetation deity, noting that vegetation spirits can be represented as horses.
The grasshopper tale is said to be suggested by the scene; the grasshoppers represent Athenians as children of the soil and as chirruping beings who tell the Muses in heaven about those who honor them on earth; the story marks a subject change and preserves th
Panchæa is a region of Arabia Felix rich in wine and frankincense where the Phoenix was said to find nest materials.
Some conjectured that Pegasus and Chrysaor, described as horses produced from Medusa's blood, were actually two ships in the harbor, perhaps with a winged horse figure on the prow, seized by Perseus after he slew Medusa.
The note says Ramayan characters exceed human nature but still act and feel according to human passions; it frames myth as interwoven with historical truth in primitive epic.
The suitors are angered; Antinous rebukes Ulysses, tells of wine causing Centaur Eurytion's madness, wrongdoing, mutilation, and war with centaurs, and threatens to send Ulysses to deadly king Echetus.
The speaker states that ancient desire reunites original nature, makes one out of two, and heals the human condition.
The section titled “V. THE PLACE NAMES” lists Irish place names and gives corresponding modern or geographic identifications.
Caieta is said to have been buried there by her foster-child Æneas and to have given her name to the spot.
The pine is described as pleasing to the Mother of the Gods because Attis “put off the human form, and hardened into that trunk.”
The passage discusses Alcibiades' narrative, signs of Socrates' absence, Socrates' trance or abstraction, Socrates' drinking powers, his view that the first five speeches are fanciful encomiums of the god Love, satirical appeals to mythology including Zeus rec
Professor Lassen is cited: Harivarsha and the Northern Kurus appear at the furthest accessible extremity of the earth; the Northern Kurus have a real geographical basis and were later included in mythical geography.
The image is likened to composite creations of ancient mythology, such as Chimera, Scylla, and Cerberus, where two or more different natures grow into one.
Finn goes alone to Magh Lif, beats young lads at swimming, is called fair and well-shaped, and receives the name Finn, meaning Fair.
The passage says Vulcan's Roman name seems to indicate a connection with Tubal-Cain, described as the first great metal-working artificer of Biblical history.
Autolycus visits Ithaca after the child of his daughter is born; Euryclea places the infant on his knees and asks him to name his grandson; he names him Ulysses, the child of anger, and promises future gifts at Mt. Parnassus.
The word Pryder or Pryderi means anxiety.
The passage says two marrow-masses live on side by side: one made by Cuchulain from cattle bones for Cethern's healing and one made by Iliach from the bones of men of Erin; it also calls Iliach's victims one of the three innumerable things of the Tain and expl
The note identifies the Fairy Mound of Croghan and proposes reading the Irish as the sid of Mag Cruachan.
The headings “Tadg in the Islands” and “Laegaire in the Happy Plain” are followed by cited authorities.
The passage names swords of Finn, Oisin, Caoilte, Diarmuid, and Osgar: Mac an Luin, Ceard-nan Gallan, Cruadh-Chosgarach, Liomhadoir, and Cosgarach Mhor.
Druimderg has the deadly inherited spear Croderg. Seeing the king's open mouth as the only unarmoured part, he casts the spear into it; the king falls, the shield's flame goes out, and Druimderg beheads him.
Titles include 'THE EAGLE AND THE FOX,' 'THE BUTCHER AND HIS CUSTOMERS,' 'HERCULES AND MINERVA,' 'THE FOX WHO SERVED A LION,' and 'THE QUACK DOCTOR.'
Entries identify multiple waterways, including Bir, Bithslan, Boann, Brenide, Buan, Buas, Callann, Cromma, Cruinn, Culenn, and Cumung.
Diarmuid meets three strangers, plants the Crann Buidhe spear point-up, leaps onto it unharmed, and a young Green Champion dies attempting the same feat.
A footnote says the Sirens were daughters of the river Acheloüs and names them Parthenope, Lysia, and Leucosia.
Ailill orders his charioteer Ferloga to fetch a quick sword and threatens him if the sword is in worse condition than when Ailill entrusted it to him.
The editor argues that the Cyclic poems are later than the Homeric poems, that their poets avoid ground already occupied by Homer, and that the poems are written around the Iliad and Odyssey.
Olympia is described as Zeus's great national shrine, with a temple and statue, four-year games, and gatherings that unite Greeks in shared festivities.
Heeren is quoted: the Dschungariade of the Calmucks is said to surpass Homer in length while standing beneath it in merit; national songs may be committed to writing last because they are remembered.
Chuang Tzŭ says contemporary people put their Godhead out of sight, abandon natural dispositions, part with feeling and souls, and allow harmful things to grow like reeds, rushes, sores, and ulcers.
The explanation says the river Acheloüs carried much sand and mud into the Ionian Sea, probably forming the Echinades islands, and applies a similar solution to Perimele's fate.
According to the popular science of the East, precious stones, even buried deep in the earth, receive their coloring from rain, wind, and the sun's rays.
After the crab complains, the monkey throws hard green persimmons at him until he drops dead at the foot of the tree he planted.
Poh Loh says he understands horse management, then brands, clips, pares, halters, shackles, stables, hungers, thirsts, trots, gallops, grooms, trims, bridles, and whips horses, causing many deaths.
Yúpáksha and Virúpáksha attack to avenge Durdhar, strike the Vánar on the breast without effect, and are killed when the Vánar tears up a tree and uses it against them.
The Vānara raises and throws a stone, but Jambumāli avoids it and sends more arrows.
Lao Tzu gives examples of offspring among fish-hawks, insects, and a hermaphrodite animal, then says nature, destiny, time, and Tao cannot be changed, altered, stopped, or obstructed.
The Oceanides are described as personifications of delicate vapor-like exhalations from the sea surface in warm climates, especially at sunset, carried by the evening breeze.
The passage praises God and contrasts God with associated false gods by listing creation of heaven and earth, rain, groves, rivers, mountains, a bar between two seas, aid to the afflicted, and human succession in the earth.
Pearls are said, in a poetic Eastern notion, to form in oysters when dewdrops or raindrops fall into them at a certain season.
The Bráhmans say rooted bushes and trees would follow Ráma if they could, while birds sit foodless and melancholy on branches and call to him.
The giant leader slays Vánars with arrows; the hosts flee to Angad, who is pierced by fiery arrows and throws a tree and then a rock; the giant stops the tree with arrows and leaps from his chariot before the rock breaks it.
David and Solomon judge a field damaged by unshepherded sheep; Solomon receives understanding; both receive wisdom and knowledge; mountains and birds praise with David; David is taught to make coats of mail.
The Napaeae are described as kind and gentle nymphs of valleys and glens in Artemis's train, represented as swift maidens in short tunics, shy and frolicsome.
Rama calls for Sita at the Godavari; the river gives no answer and is described as afraid of Ravana and his deed.
The passage describes the sounds of fountain, brook, and waterfall as charming to imagination and says beings were pictured as presiding over these sights and sounds of nature.
Sáraṇ obeys, views the Vánar force, and identifies Níla at the head of forest-bred warriors; Níla’s voice and battle cry shake Lanká, groves, lakes, and hills.
Trees, plants, and flowers receive nourishment from their fostering care, and the Greeks regard these divinities as special benefactors to mankind.
The passage explains giants, earthquakes, thunder, lightning, storms, rough seas, dawn, and the sun as phenomena interpreted by early Greeks through divine or mythic agency.
Footnote 42 describes types of nymphs: Dryads and Hamadryads in woods and tied to trees; Oreades in mountains; Napeae in groves and valleys; and nymphs of sea, rivers, and fountains including Nereids, Oceanitides, and Naiads.
The women say that pools, streams, forests, mountains, groves, blossoming trees, roots, fruits, hills, and cascades will welcome, delight, and provide for Rāma.
Fergus says Ferdiad is fierce in rage because of his blood-red sword and that a horny skin surrounds him, against which battle or combat does not prevail.
The sons of Baiscne fight the attackers until early morning; only Oisin and one son of Garb remain alive and able to hold a weapon.
A scarce-heard whisper is like "Ashes of some all but extinguisht Tongue," which the speaker's ear kindles into living word.
In verse, Fergus warns that Ferdia is fierce, trusts his blade, has horn plates protecting his side, and is hard to wound by spear or sword; Cuchulain replies with confidence and says bards will tell of their battle.
Odin learns decrees of Orlog that cannot be set aside and returns sadly to Asgard. Frigga reassures him that all things under the sun have promised not to harm Balder.
“I shall be in need of Shemsu-’d-Dīn of Tebrīz ... for every prophet has had an Abū-Bekr, as Jesus had His apostles.”
"within this wall of necessity, we have still the power of creating a life for ourselves by the informing energy of the human will."
Ananke is described as the form in which Tyche becomes the embodiment of immutable natural laws, where causes produce inevitable results.
Jabarians are named from a term meaning necessity or compulsion and hold that man acts by force of God's eternal and immutable decree.
Need-fire is said to have been made by friction of oak and fir; other sources say it should be made with nine kinds of wood, unspecified.
Eryximachus reports Phaedrus' complaint that other gods, heroes, and even subjects such as salt have been praised, while Love has lacked a worthy hymn or encomium.
After the war, the soldier uses the horse for drudgery, gives him little attention, and feeds him chaff.
Medb says the hosts will not last if Cuchulain kills a hundred warriors every night; she proposes giving him cattle with milk and captive women if he checks his staff-sling and lets the host sleep. Mac Roth is named as messenger and objects that he does not kn
In another Tartar poem, the Swan-woman's soul is seven little birds inside a golden casket in a black chest at the foot of a copper rock; helper horses retrieve it, the piebald horse changes into a man and beheads the birds, and the Swan-woman dies.
A holy mendicant tells a queen she will bear a son whose life is bound to a big boal-fish in the palace tank; in the fish’s heart is a wooden box, and in the box is a golden necklace that is the son’s life.
An Albanian story is summarized: a monster's strength is in three pigeons, inside a hare, inside the silver tusk of a wild boar; killing or opening these progressively weakens and finally kills the monster.
In a Norse tale, a giant says his heart is in an egg inside a duck in a well in a church on an island in a lake; the hero obtains and breaks the egg, and the giant bursts.
Russian Koshchei says his death is in an egg inside a duck, hare, casket, and under an oak; a prince breaks the egg and Koshchei dies.
Kabyl story: an ogre’s fate is in an egg inside a pigeon, camel, and the sea; the hero crushes the egg and the ogre dies.
Oceanus alone of the Titans did not take part against Zeus in the Titanomachia and was allowed to retain dominion under the new dynasty.
The passage states that fear of alien visitors is mutual; Maoris entering strange land perform ceremonies to make it noa, or common, lest it be tapu, or sacred.
In the Surenthal and Winenthal, two young men who must be brothers or share baptismal name and age rotate a pole in prepared door-post holes until smoke and sparks appear; the sparks become the new pure fire and are greeted with joy.
The sect claims its master was a true prophet with a new law altering Muslim ritual, fasting, wine rules, and Qur'anic commands; they interpret prayer, fasting, and fornication allegorically in relation to obedience, secrecy, and fidelity to the chief.
Aeacus makes vows to Jupiter, divides city and lands among the new-made people, and calls them Myrmidons without erasing their origin.
Jelāl sees the new moon of the Arabian new year and prays to God as eternal and merciful, asking for steadfastness against Satan, help against the rebellious spirit, nearness to God, and avoidance of distance from God.
The parrot replies that the cat’s master has just bought it and brought it home.
Ulysses reports that Neoptolemus excelled in counsel, killed many in battle, urged action from within the wooden horse, and left Troy unwounded with his share of spoils.
“from the mischief of the night, when it cometh on”
“Night is with child”—a Persian proverb glossed as suggesting darkness full of possibilities under a clear Eastern sky.
Finn asks whether the Men of Dea come by day or night; Donn answers that they come at the fall of night to do the most harm.
Ravana narrates a supposed night attack: Rama's forces crossed the sea and slept on shore; Prahasta's troops attacked, Rama was beheaded, and the Vanaras and named allies were slain or scattered.
At dead of night the Vanars rush forward with torches; giant warders abandon posts; hostile flame spreads through palace, temple, gate, tower, houses, goods, vehicles, harness, and weapons.
Nyx inhabits a palace in the dark regions of the lower world.
"Pallas, descending in the shades of night, / Alarms the Pylians and commands the fight."
Nyx is represented as a beautiful woman in a chariot drawn by two black horses, clothed in dark robes with a long veil, and accompanied by stars following in her train.
Drona and Drupad are said to sleep with their earthly task done; vengeance fires Drona's son against Drupad's son.
The raiders issue forth, cross the trenches, and seek the fatal camp through the shadow of night.
After Achilles refuses to return, Agamemnon is distressed; leaders are awakened; a council sends scouts; Diomed chooses Ulysses; they surprise Dolon, learn enemy positions, kill Rhesus and officers, seize horses, and return.
Manthara recounts an old war of gods and demons in which Dasaratha aided the Immortals’ King, fought Sambara and the fiends, was wounded, and was saved and restored by Kaikeyi; the grateful king promised her two boons.
Night sacrifices used black sheep; blood ran into a trench; officiating priests wore black robes and cypress crowns.
God is glossed as seeing the prophet when he rises for night religious exercises and observing his care for the Muslims' performance of duty.
Guha recounts speaking to Lakshmana, who stood awake with bow and shaft to guard Rama; Guha offered to keep watch while Rama slept beside Sita and said he knew the forest well.
In a deep vast wood, night overtakes them; Geraint stops for rest, sleeps in armour from weariness, and commands Enid to watch the horses until dawn.
Hector tells Trojans and allies that darkness saved the Greeks; he orders foraging, food and wine, and many fires to replace the absent sun and prevent escape by ship.
Aeneas emerges from the defiles and forest as Turnus reaches the plain; both advance toward the town, recognize the opposing forces, but sunset and night stop immediate battle, so they encamp before the city and trench around the walls.
“David's lips are lockt” while “the Nightingale cries to the Rose” with “Wine” and “Red Wine.”
David’s lips are locked; the nightingale cries “Wine! Wine! Wine! Red Wine!” to the rose.
The helpers ask for no one to come near their lodging after nightfall, to provide for themselves, and to receive the worst hunting places; they say every third night one of them is dead while the other two watch him.
A quoted poem says spirits are freed nightly from the body's snare or cage; prisoners forget prison, kings forget power, and the gnostic is in such a state even when awake.
After ceasing combat, the warriors give weapons to charioteers, embrace and kiss, share horses' paddock and charioteers' fire, receive fresh-rush couches and healing herbs; Cuchulain sends an equal portion of herbs and plants west across the ford to Ferdia.
The Awtad circle the world nightly; if their gaze misses a place, a flaw appears, and they inform the Qutb so his attention and blessing may remedy it.
The doctor takes the corpse to his wife; she fears sunrise will expose them and proposes lowering the body through their Muslim neighbor's chimney; they do so with cords into the purveyor's bedroom.
At night Sidi-Nouman lies with eyes closed as if asleep; Amina rises, dresses silently, leaves the room, and he decides to follow her.
The three left behind found that “there was no refuge from GOD, otherwise than by having recourse unto him,” and God turned to them so they might repent.
The speaker leans to the lip of a poor earthen urn to learn the secret of life; it murmurs, “While you live, / Drink!--for, once dead, you never shall return.”
“as the Cock crew, those who stood before / The Tavern shouted--‘Open then the Door!’” and “once departed, may return no more.”
Cuchulain thanks his foster-brother for ready relief. Fiachu says the act is a breach of covenant among Ulstermen if any of Calatin's children reaches camp. Cuchulain promises that none will reach camp alive unless Fiachu tells the tale.
In the chamber is an old decrepit woman on a cushion in old tattered satin; Geraint thinks she must have been very fair in youth.
Manawyddan says they should not remain because they have lost their dogs and cannot get food; he and Kicva go to Lloegyr, where he chooses shoemaking as his craft.
Selene is described as representing the moon, sister of Helios, and as driving her chariot across the sky while Helios rests after the day.
The heroes cross the still night through bloody fields to the Thracian camp, where warriors sleep in three lines with horses, arms, Rhesus, and the white steeds near the chariot.
Bad dreams and evil apparitions are attributed to Faunus, and he is believed to enter houses stealthily at night for this purpose.
If more devils are thought to be in the Nias house, openings are closed except a roof dormer, while men slash with swords amid gongs and drums so devils escape by the roof and cannot re-enter.
At the close of the Tonquin saturnalia, troops and artillery assemble; the general offers food to criminal devils and malevolent spirits, accuses them of offences, and gunfire and musketry drive them away by noise.
Tent-dwelling Arabs are described as practicing pasturage, sometimes pillaging passengers, living chiefly on camel milk and flesh, moving according to water and pasture, and wintering in Irk and near Syria.
The softest thing in the world overcomes the hardest; what has no substantial existence enters where there is no crevice; the passage connects this with "doing nothing" and "non-action."
The speaker proposes applying Bishop Kidder’s rules for converting Jews to Mohammedans: first avoid compulsion, then avoid doctrines against common sense.
The passage describes ancient Arab religions, freedom of thought from political liberty, Koreish Zendicism compared with Sadducee-like error and perhaps Deism, and some Koreish monotheists free from idolatry before Mohammed.
At Sagar during influenza, a noisy procession of men, women, and children drives out a buffalo or goat purchased by subscription; if it returns, the disease is expected to return and the ceremony must be repeated.
Blackie could understand what was said to him and make his meaning understood, but could not speak.
"there is not even a hint of the super-natural; the story contains no slaughter"
One front-rank man throws a tooth-hilted sword so that it grazes the heads of the other two without cutting them or being perceived; one man's voice and song are compared to lute strings; the company does not bear spears or swords themselves, but their servant
Phineus throws a javelin that strikes Idas, who had taken neither side; Idas rebukes Phineus for making him an enemy and dies before returning the dart.
Dogs gather around Jelāl after his market preaching; he says, “These dogs comprehend my discourse” and calls them “of the family of the ‘Seven Sleepers.’”
David is remembered as a servant who turns to God; mountains and birds join him in praise, and he receives established kingdom, wisdom, and skill in clear decisions.
Cuchulain says, "kill him I will not," but that he will give Larine the next thing to death; Lugaid replies that it would please him if Larine were beaten sorely.
“A keen swift shaft” checks the foe and hurls him “a hundred leagues away” into the ocean; Ráma chooses to save his life.
Babar demons gain power by holding or wounding a shadow; a Melanesian stone demon can draw out a soul when a shadow falls on stones; in Amboina and Uliase, people avoid midday because of danger of losing the soul’s shadow.
Oisin says strength and readiness are gone since Finn has no living armies, and that clerks’ music is not sweet to him after Finn’s.
Iron is explained as possibly feared because it was new; Dusuns blame events on novelty, and Polish farmers blamed bad harvests on iron ploughshares.
"It leaveth not anything unconsumed, neither doth it suffer anything to escape: it scorcheth men's flesh: over the same are nineteen angels appointed."
The title list includes numbered headings: The Two Pots, The Lion and the Three Bulls, and The Three Tradesmen.
“the king is 729 times more happy than the tyrant” and this is “NEARLY equal to the number of days and nights in a year.”
The king’s wish for a son is fulfilled by magic; the father names him Salámán and chooses Absál as nurse.
The people nurse a protector into greatness; from this root the tree of tyranny springs. The Lycaean fable says tasting human flesh among victims turns one into a wolf, and the protector who tastes human blood becomes a wolf, that is, a tyrant.
Cuchulain’s verse presents Findabar as a king’s child and prize, says many chiefs have been lured by her and fallen, reminds Ferdia of a sworn promise not to fight him, and names prior fallen warriors including Ferbay and Srub Darry.
If parties trust one another without writing, witnesses, or pledge, the demanded party is acquitted by denying the claim on oath unless convincing contrary circumstances prove otherwise.
The herald gives Menelaus the sceptre. Menelaus accuses Antilochus of robbing him of glory and reward and demands that he swear by the god whose liquid arms surround the globe and whose earthquakes heave the ground.
Ráma promises that one shaft from his bowstring will free Sugríva, asks to see the foe whose deeds belie a brother’s name, and affirms that he has never lied and will keep his oath.
"To Scathach, glorious mother, / Our words, when boys, we passed; / No harm for each from other / Should come while time should last."
Bhishma answers sorrowfully that the contest is vain, the righteous must win, Arjun has already shown valor, Krishna drives Arjun’s car, and Duryodhan has courted cruel fate.
Ferdiad says he will take nothing without a bond, warns that the fight will be hard, and names the Hound of Culann as a grievous opponent.
Sigurd questions Brunhild; she reproaches him, refuses his offer to repudiate Gudrun, asks Gunnar to kill Sigurd, and then turns to Högni; Högni induces Guttorm with persuasion and one of Grimhild's potions.
Finn is tired, downhearted, and sorrowful, and makes an oath not to take great rest until he has avenged on Diarmuid all Diarmuid has done.
Helen says Ulysses disguised himself with wounds, bruises, and rags, entered Troy as if a menial or beggar, was recognized by her, received her oath of secrecy, killed Trojans, and obtained information before returning to the Argive camp.
The note explains an oath as calling Orcus, the god of oaths, to witness.
Most will not believe; chains are placed on their necks, barriers are set before and behind them, and they are veiled so they do not see.
Dhu ’l-Nūn commands a sofa to move; it circles the room and returns. A young spectator cries, dies, and is laid on the sofa for burial washing.
The passage says many rites are acknowledged to be arbitrary, commanded to try human obedience, and complied with because God appointed them.
True believers believe in God and his apostle, do not depart from an assembly with him until they obtain leave, and the apostle may grant leave and ask God's pardon for them.
Lokman is said to have been a slave who gained liberty after eating an entire bitter melon given by his master and explaining that he could accept one bitter fruit from a hand that had given many favors.
“Hence, Ráma, to the woods away... All he will say is, I obey.”
Lakshman obeys Rama and constructs a cottage with earth walls, bamboo pillars, interwoven beams and laths, Sami boughs, cord, holy grass, reeds, and leaves.
Trouble may be transferred to an animal or thing; examples include epilepsy transferred to leaves, toothache transferred to a heated spear-thrower, and black stones called karriitch thrown toward enemies to give them toothache.
The handle seen upon the jug's neck is described as an arm that once lay around the neck of a friend.
Al-Hallāj produces an apple from the air, says it was plucked from Paradise, and explains its maggots by saying it came "from the Mansion of Eternity to the Abode of Decay."
The son of Atlas laughs, accuses the man of betraying him to himself, and turns his perjured breast into hard stone, later called the Touchstone.
The sons say they are going to Ioruaidh for a whelp; Easal asks to come because his daughter is wife to the king and he hopes to persuade him to give it without battle.
Grania asks Diarmuid to take her love and carry her away; he refuses because she is promised to Finn; she puts him under Druid bonds to take her out before Finn and the King of Ireland awaken, explaining that she loved him after seeing him parting the dogs.
The soul is seen “like the sea-god Glaucus,” bruised in “the sea which is the world,” and covered with shells and stones.
The host reaches Sechair, later Glaiss Gatlaig; the river rises against them, and the men use osiers and ropes to carry flocks and droves across before the materials drift downstream.
The ass suddenly leaves the track and rushes to the edge of a precipice, about to leap over it.
A gadfly episode involving Jupiter and Io is compared with a fly that stings Brock during the making of Draupnir, Frey’s golden-bristled boar, and Thor’s hammer, preventing the hammer handle’s perfect formation.
"hindered you from visiting the holy temple" and hindered the offering from arriving "at the place where it ought to be sacrificed."
Id and Laeg are identified as brothers. Id releases the stream and undoes the Gae Bulga's setting. Cuchulain turns purple and red, leaps onto Ferdiad's shield, and is hurled nine paces across the ford; the sequence repeats as Laeg and Id contend.
Hermes drives the cattle through mountains, gorges, and plains as night passes and Selene rises; he brings them to the Alpheus, puts them in byres, feeds them, and begins to seek the art of fire.
Titles include 'The Omens', 'The Spy’s Return', 'Rávan’s Spies', 'The Vánar Chiefs', 'The Chieftains', 'Sárdúla Captured', and 'Sárdúla’s Speech'.
Cephalus is called the patriarch of the house, engaged in offering sacrifice, almost done with life, at peace, and drawing nearer to the world below.
Oisin says he is now without fighting, battles, feats, young girls, music, harps, great deeds, learning, generosity, feasting, courtship, hunting, and going out to battle, and says their absence is sorrowful.
Patrick tells Oisin to stop his foolishness, think on the pains before him, and remember that the Fianna are gone and he will be going; Oisin replies angrily.
Penelope says Euryclea received Ulysses in her arms when he was born and nursed him in infancy, then summons her to wash the stranger, calling him her master’s age-mate.
Oisin says bells have deafened him, laments Patrick's crozier and clerks in the place of battles, and calls on Conan, Osgar, Diarmuid, and Caoilte for aid or presence.
“hundreds of stories, traits, and legends far older and more primitive ... have clustered about them”
The Mabinogion are said to be early recorded in Welsh but not wholly Welsh in existing form, and are divided into an older class with few Norman allusions and a less ancient class full of Norman and ecclesiastical allusions.
The arts are the direct work of the Muses but receive added refinement and beauty from the Graces; the Graces are friends of the Muses and live with them on Mount Olympus.
Iris rises into the sky; Turnus recognizes the apparition as a heavenly omen, approaches the water, takes water from an eddy, prays, and makes vows.
Greeks believed certain men called soothsayers could foretell future events from dreams, bird flight, entrails of sacrificed animals, and altar flames or smoke.
The league is said to bring divided fortune: Sita’s left eye throbs as a glad sign, while Bali’s left eye and the demons’ fiery left eyes throb as heralds of dismay.
Ulysses says his ship lies outside the town and that when Ulysses left his country five years earlier, birds flew on their right hands as favorable omens of another meeting and gift exchange.
A note says the literal “bird” signifies fortune or success and explains Arab, Greek, and Roman omens from bird flight and passing beasts.
Fergus identifies Cuscraid Menn of Macha, Conchobar's son, standing on Conchobar's left with the sons of kings and princes nearby; he holds the spear called the Torch of Cuscraid, whose silver and gold ornaments move together only on the eve of triumph.
A jackal cries from a thicket; Rama is alarmed and treats the cry as a sign of disaster.
A sacred laurel in the palace, dedicated to Phoebus, is covered by a sudden swarm of bees; a prophet says a foreigner and army will come and reign in the fortress.
Lakshman tells Rama that his throbbing arm, troubled heart, ill omens, and a screaming bird’s cry warn of approaching peril, strife, and victory.
Titles include 'The Omens', 'The Spy’s Return', 'Rávan’s Spies', 'The Vánar Chiefs', 'The Chieftains', 'Sárdúla Captured', and 'Sárdúla’s Speech'.
Apollo hears the old man's report, sees a long-winged bird, interprets it as an omen that the thief is the child of Zeus, and hurries to Pylos seeking his oxen.
Bodb's swineherd and squealing pig go to Da Derga's Inn on the night Conaire dies; the passage says blood would be shed at any feast the swineherd attended.
Ráma blames Lakshmaṇ for leaving the Maithil dame alone, fears ill has befallen her, and describes omens: birds’ warning cries, deer moans, a jackal’s yell, and his left-eye throbbing as a sign of woe.
“Woe for him who shall be upon the hillock” waiting for the hound; the figure is named “the Hound of Emain Macha,” “the Hound of battle,” and has “hues of all colours.”
The Morrigan alights as a royston crow on a bramble at Grelach Dolair; Cuchulain calls the bird's appearance ominous, and the passage explains the name Crow's Bramble.
The Fianna are gathered doing feats and casting stones; the Druid of Teamhair warns Finn about dark clouds of blood overhead and fears destruction for the Fianna.
Rama reproves Lakshman for coming without Sita, leaving his wife undefended in the wood, and reports throbbing in his left eye, arm, and heart.
Sita's right eye throbs as an ill-omened sign of loss, and she prays silently that it bring no grief to Rama or his brothers.
At Mag Trega, Dubthach recites a stave foretelling war against Medb’s Whitehorned, Cuchulain’s coming, ravens drinking blood, and scattered corpses; notes explain the blood-kenning and the bulls’ origin as reincarnated divine swineherds.
Ad suffers drought, sends envoys for rain, receives a choice among white, red, and black clouds, and the chosen black cloud brings divine vengeance and a destructive tempest.
Every city is destined for destruction or chastisement before Resurrection and this is written in the Book; earlier peoples denied miracles, Themoud maltreated the she-camel, and the vision and cursed tree are linked with dispute, terror, and increased wickedn
Cycnus refuses to stop. The fighters leap down from their chariots; the earth resounds, and Zeus thunders and rains drops of blood as a battle signal to his son.
Bharat says he dreamed the king fell from a high mountain into mire, lay soiled with loose hair, drank oil, laughed, ate sesamum and cake, and was covered in oil.
Penelope reports dreaming of twenty geese at a trough and a great eagle that swoops down from a mountain, kills them all, flies into the sky, and leaves them dead while she grieves and her maids gather around.
Ferdiad asks to bid farewell to the men of Erin; the servant turns the horses and chariot toward them three times. Medb says he will not come back on the same feet; Ailill hopes for Cuchulain's death, or both deaths, though he prefers Ferdiad escape.
Andromache hears clamors from the walls, trembles, drops her shuttle, and calls to her maids.
As sailing weather rises, Aeneas asks Helenus, called interpreter of the gods and open to Phoebus' signs, to reveal what perils to avoid and what guidance can overcome his labours; he also recalls favourable divine counsel toward Italy and Celaeno the Harpy's
MacRoth sees and reports a lone chariot from the north; the man in it is stark naked, unarmoured, carries only an iron spit, prods driver and horses, and has a brindled greyhound before him.
At midnight, shadows and faint planets lie over the silent battlefield; the vengeful son of Drona, moved by dark omens, silently enters the enemy tents.
The tablets are filled and sealed with a signet wet with tears; Byblis gives them to a trusted male domestic to carry to her brother. The tablets fall from her hands, which shocks her as an omen, but she sends them.
As Rāvaṇ draws near, the trees of Janasthān do not move, the wind is hushed, and the Godāvarī’s waves give a melancholy murmur.
As Khara approaches the hermitage, Ráma tells Lakshmaṇ that fearful signs appear: clouds thunder and rain blood, his arrows smoke, his bow throbs, birds cry sadly, and his arm’s throbbing foretells enemy ruin and victory.
Daśaratha hears dismal birds and sees terrified beasts hurrying rightward; he asks Vaśishṭha what misfortune is coming.
Book XII argument: Hector attacks the Greek intrenchments; Polydamas advises leaving the chariots; an eagle with a serpent appears on the Trojans' left; Polydamas urges withdrawal, Hector opposes him, and the attack continues.
Ráma’s left eye throbs, his strength fails, his body shakes, and he fears ill may befall his spouse before hurrying home.
Ailne says the Sidhe fought over the dun, she heard their voices, saw tears of blood on the men's cheeks, heard the battle-crow, and heard the raven; these signs foretold death and non-return.
Odin is known as the Wild Huntsman; people hear the wind as his mounted train with baying hounds, and the Wild Hunt is called Woden's Hunt, the Raging Host, Gabriel's Hounds, or Asgardreia and is a presage of pestilence or war.
"This then was a token given to Cuchulain that he should be destroyed by the People of the Mound"; the passage adds that the demons' power was great before the advent of the Faith.
The next morning at the Ford of Combat, Cuchulain sees an evil look and lowering cloud on Ferdia's face, says his hair is darkened and eye dimmed, and Ferdia replies that the change is not from fear of Cuchulain.
Fedelm answers: "Crimson-red from blood they are; / I behold them bathed in red!"
Atli sends Knefrud/Wingi to invite the Niblungs while intending to kill them; Gudrun sends runes, Andvaranaut, and a wolf's hair; the messenger alters the runes; Gunnar accepts despite warnings and Glaumvor's dream.
Hymenaeus comes to Orpheus' wedding without auspicious words, joyful looks, or a happy omen; his torch smokes, brings tears, and has no flame.
The passage cites the question whether virtues are one or many in Plato’s Protagoras and Aristotle’s Nicomachean Ethics, and answers that there are four cardinal virtues with one supreme over the rest.
Crabs arrive with armored bodies, claws, shells, eight legs, and feelers; they bite the Mice's tails and feet, withstand spears, make the Mice flee, and the one-day war ends at sunset.
The wounded hermit says he came to fill his jar, has wronged no one, wears hermit garb, and grieves for the aged parents who depend on him; he says the same dart kills all three.
The combatants rise in proper forms breathing fire; the Sultan is burned, the eunuch is killed, the narrator loses one eye, and the princess wins, leaving the genius as ashes.
Zobeida questions the three Calenders; one says they are not blood relations but brothers by mode of life, and each says he became blind in one eye through a surprising adventure.
Rabbinic and Talmudic comparisons: Cain murdered his brother; 'bloods' means the brother's blood and seed; killing one individual is as slaying the whole race; one commandment or sin tips the scale for oneself and the whole world.
The argument is said to have reached a height, like a tower of speculation, from which one may see that virtue is one and vice has innumerable forms, with four special ones worth noting.
Conchobar sees thrice fifty boys at one end of the fair-green and a single boy at the other; the single boy wins at goals and hurling and succeeds completely in hole-play.
The men of Ireland counsel digging up each elf-mound so that Echaid's wife should come to him from them; the surviving text then breaks off.
Gilgit origin legend: a fairy king has his soul in the snows and can perish only by fire.
Neptune inspires the routed Greeks at the ships; named warriors including Teucer, Leitus, Peneleus, Thoas, Deipyrus, Merion, and Nestor's son receive martial ardor.
The passage says a promise of possession of the earth kept a sect alive for ages under names meaning or associated with the clothed in white, contrasting their white garments with Abbasid black banners and habits; al Mokanna's death is dated shortly afterward.
The Fomor demand a third part of corn, milk, and children from Ireland, and Bres makes no stand against them.
Authors of the Thebais say Manto, daughter of Teiresias, was sent to Delphi by the Epigoni as a first fruit of spoil and, by Apollo's oracle, met Rhacius son of Lebes, a Mycenaean.
A dire contagion infects Latian air; failed mortal and medical remedies lead Romans to Delphi, described as the centre spot of the world and oracle of Phoebus.
Telephus, son of Hercules and the Nymph Auge, was wounded by Achilles and, by oracle direction, cured with rust from the weapon that made the wound.
Adrastus sees a lion on Polynices' shield and a boar on Tydeus' shield, recalls an oracle about giving his daughters to a lion and a boar, marries Argia to Polynices and Deipyle to Tydeus, and promises aid.
Myscelus consults the oracle about a colony and is told to settle where he meets rain in a clear sky; he trusts the oracle, sails, faces dangers, and lands in Italy.
Two 50-cubit statues at Bamiyn and a smaller third statue are described; some writers identify them with Arabian idols, but the text says they seem different; they are hollow for secret oracles.
The passage describes idolatrous Arabs practicing divination by arrows that were headless and featherless and kept in an idol temple where they were consulted.
“if the lot favours them, and they receive the sanction of the Pythian oracle, the law will allow them.”
The oracle says: “Thou hast no need, Atalanta, of a husband; avoid obtaining a husband... while {still} living, thou wilt lose thyself.”
At Delphi, an inspired prophetess praises Hesiod as honored by the Muses and warns him to beware the pleasant grove of Nemean Zeus, where his death is destined.
After death, Orpheus was counted among heroes or demigods, and Philostratus says his preserved head at Lesbos gave oracular responses.
Phaedrus asks Socrates to remain until after noon heat; Socrates recognizes an oracular sign preventing departure until penance and resolves to sing a palinode for blaspheming love, like Stesichorus after reviling Helen.
New revelations were written by the prophet's scribe, published to followers, copied by some, and memorized by many.
The writer says the epic did not spring into life in its present form and that, through rhapsodical and oral propagation, it appropriated episodes, traditions, legends, and ancient myths.
The passage asks who needed a written Iliad, rejects rhapsodes and the general public, and identifies a select few studious readers as the suitable audience.
The interruption caused loss of many ancient poetic pieces, which had chiefly been preserved in memory because writing was rare among Arabs in their time of ignorance.
Advocates of written Homeric poems from the beginning are said to rely on the necessity of manuscripts for preservation, while the narrator argues that trained bards with extraordinary memory are less surprising than long manuscripts in a non-reading age.
A proposed theory describes soldiers' musical performers, extemporaneous songs about surrounding wartime events, cultivated memory, and a sequence from recitations to recitative, burden, and tune.
The passage says the actions of deified beings were probably commemorated by travelling bards in song, making fact hard to separate from oral exaggeration.
The speaker ends the measured singing, bids the tongue keep silent, leaves songs to other singers, and compares the ending to rest in horses, sickles, waters, and fire.
The author preferred the manner of the thatched houses where she heard legends of Finn, Oisin and Patrick, the Ever-Living Ones, and the Country of the Young.
States that most Eddic poems reached us in poor shape due to oral transmission (interpolations, omissions, changes), with some now a patchwork of fragments; notes that some poems appear virtually complete and unified.
"Pausanias ... mentions the draught of bull's blood as an ordeal to test the chastity of the priestess."
The Lord of the Heavenly Hosts stands on one foot for about three hours; if he lowers it, this is a bad omen threatening state destruction and throne instability, while standing firm is taken as victory over evil spirits and preserves his privileges.
The interlocutor asks whether the State is possible; Socrates says he has escaped the first and second wave and now faces the towering crest of the third.
“There is none of us but hath an appointed place”; the speakers range themselves in order and celebrate divine praise.
Zeus drives a winged chariot and leads heaven; gods and demi-gods follow in eleven bands, while Hestia remains at home in heaven.
The passage argues that passion or spirit is a third element, distinct from desire and reason, naturally auxiliary to reason; children, brute animals, and a Homeric line about smiting the breast and rebuking the soul are cited.
The State is said to be hard to realize and quickly degenerates from the perfect ideal through honor-loving rule, democracy, and tyranny; when the wheel has come full circle, the sequence ends at the worst rather than beginning anew.
The four named governments are those of Crete and Sparta, oligarchy, democracy, and tyranny; tyranny is called the fourth and worst disorder of a State.
Justice and temperance are difficult to distinguish; temperance is harmony of discordant elements, while justice is perfect order in which natures and classes do their own business, with division and co-operation among citizens; justice is foundational from Pl
Health is described as the institution of natural order and government among parts of the body; disease as a state contrary to that order.
MacRoth takes station in Slane of Meath while the Ulstermen march from early morning until sunset and take position on the height in ordered divisions under their leaders.
The city is imagined as supplying demand through a husbandman, builder, weaver, shoemaker, and other purveyors of bodily wants.
The passage says firm ground has been reached and infers that virtues of the State and of the individual are the same, naming wisdom, courage, and justice.
Workers cut through bushes and creepers, fell stumps and trees, remove stones, raise trees in desert lands, clear shrubs, and level valleys and steep places.
Glaucon names a necessity known to lovers; the speaker says the matter must proceed orderly, licentiousness is unholy and forbidden, and matrimony must be made sacred in the highest degree, with what is most beneficial deemed sacred.
The Banyan Deer king says that many deer are killed or wounded and proposes that one from his herd go one day and one from the Monkey Deer herd the next, so fewer deer will be lost.
The passage notes "the conception of a whole" in politics and art, with harmony, symmetry, measure, proportion, and unity.
Socrates replies that the constitution aims at the good of the whole rather than any one part and uses the analogy of a sculptor's statue, where the eye must be judged as part of the whole.
Cicero is cited as saying Peisistratus first disposed the books of Homer in the order in which they are now possessed.
Otso grows and flourishes with a broad mouth, forehead, nose, and fur, but his claws and teeth are not yet properly fashioned; Mielikki considers giving them if he will not abuse the favor.
The fable says that since then eagles never lay eggs in the season when beetles are about.
The king places himself beneath the prescribed waters; the golden virtue tints the river and departs from the human body into the stream.
At the Ketaka wood near Lake Naḷaka-pāna, monks have Naḷa-canes brought by novices for needle-cases, find them hollow from root to point, and ask the Teacher why; he answers that it is due to a former command of his.
Byamee wounds the kurreahs with spears; their writhing tails make large hollows that fill with the water they brought, and he kills them with woggarahs. The Narran later flows into the hollow at flood time.
“The Origin of the Narran Lake.”
Pan thinks he has caught Syrinx but seizes marsh reeds instead of her body; while he sighs, wind in the reeds makes a murmuring sound like one complaining.
The wives never see the husband again, but hear a Mopoke night hawk crying like his agonized cry and conclude that he has turned into the bird.
A bee flies over the ocean for three days to islands, water-cliffs, and grottoes; it finds a sleeping maiden in honey-fields, dips its wings and fingers in honey and flower juices, and returns with honey to Kapo.
Byamee goes swiftly to Noondoo with his dog; at the Noondoo springs the dog enters thick scrub and gives birth to pups with dogs' bodies, pigs' heads, and deadly fierceness, called earmoonan.
Many stories are described as aetiological myths explaining bird and beast traits and accounting for the origin of death, with “Bahloo, the Moon, and the Daens” named.
Jātaka No. 270 is said to tell how an election produced a lasting feud between the owl and the crow.
The narrator asks why crows torment sleeping owls by day and why owls try to kill sleeping crows by night, then says an old tale will explain it.
The Works and Days is summarized as including the two Strifes, Pandora, the Five Ages, the Hawk and Nightingale, Righteousness, punishment from Heaven, and precepts on industry and conduct.
The Second Dynasty entries include Cronus (Saturn), Rhea (Ops), Division of the World, and Theories as to the Origin of Man.
Society arises from human wants: food, house, and coat; individuals gather to satisfy needs through exchange, forming the beginning of a State.
A trader without goods desired by others returns empty-handed; the city must produce enough in suitable quantity and quality, requiring more husbandmen and artisans.
“FIRST DYNASTY. ORIGIN OF THE WORLD-- URANUS AND GAEA (Coelus and Terra)”
Mohammed is described as left in poor circumstances; Abd'almotalleb cared for him and directed Abu Tleb to continue providing for him.
The speaker says an only child remains without fatherly help or defense, then imagines the orphan losing friends, property, food, and social care.
Kullervo wanders through field, forest, Hisi-plains, and woodlands; at evening he rests on a forest hillock.
The Sonnites are divided into four chief sects, differing in legal conclusions and practice but generally acknowledged orthodox in faith and capable of salvation, each with stations or oratories in the temple of Mecca.
Some men go inland and some guard the curragh; despite hardship, they want no food or fire because the sweet smell of crimson branches satisfies them.
The text resumes with earth, gravel, and stones being placed on a bog; yokes that had been on oxen among the men of Ireland until that night are seen on the shoulders of the people of the Mounds.
Bodb Dearg accepts Dolb as a good messenger, summons the Tuatha de Danaan from every place, and the assembled host dresses in silk and embroidered coats and takes green shields, swords, and spears; leaders are named.
Music is heard coming from the waters of Ess Ruadh; the others go out, while Caoilte notices his strength has not returned and weeps because he cannot join them.
Cael's poem describes a hard journey to Credhe's house against the breast of the mountain at the Paps of Dana and praises her pleasant household, attendants, coverings, berry juice, vats, cups, and vessels.
Angus Mac O'c recognizes Etain in transformed form and keeps her in a fragrant bower with clear windows and precious herbs.
The old man says he is steward to the King of Ireland and that every Samhain a woman from the hill of the Sidhe of Cruachan takes nine of the best cattle from every herd; he names himself Bairnech son of Carbh.
Oisin returns long after Niamh took him away; the time seemed short to him, but he is later found old and fallen from the white horse.
Cuchulain asks how long he has slept; the young warrior answers, "Three days and three nights."
Conn is covered with wounds and says three women from the Country of the Young promised to put him in a well of healing.
Sleep's dwelling is a long cave in a hollowed mountain near the Cimmerians, beyond the Sun's reach and marked by darkness, fog, twilight, and complete silence.
Inside the castle, Pryderi sees no man, beast, boar, dogs, house, or dwelling; in the centre is a marble-worked fountain, a golden bowl on a marble slab, and chains hanging from the air with no visible end.
The passage says it is unprofitable for a hero to lie in sick-bed sleep; unearthly women from the fiery plain of Trogach have appeared, subdued him, imprisoned him, and driven him away.
A fairy or vision promises bridles, brooches, and fairy treasure, goes to Corp Lee the Gray at Naymon, and answers his question about names with “Ruin” and “The Gathering of the Host.”
News of a maiden's love for Fraech reaches his home; his people advise him to send to his fairy kin for aid, wondrous robes, and gifts.
Mac O'c recognizes transformed Etain, makes a bower with clear windows and a purple veil, carries it with him, and nourishes her with fragrant shrubs, blossoms, and herbs.
Cuchulain offers Fergus a modest meal and drink, and both call it an outlaw's portion.
Finn sends Fergus to count the Fianna; Fergus reports one battalion in good order, with some men able to fight against many opponents, and Finn sends him to summon the King of the World.
Mohammed orders them in God's name to attack the succours and assures them of victory.
Telemachus praises Ulysses' renown but warns that the suitors are numerous, listing fifty-two from Dulichium, twenty-four from Same, twenty from Zacynthus, twelve from Ithaca, and attendants.
Geraint defeats the pursuing knights one by one, overthrows Earl Dwnn by a lance thrust that splits shield and breaks armour, and grants mercy when the Earl asks.
Rakshas chiefs seek vengeance; Angad fights Devantak, Trisiras, and Mahodar with a tree, stones, and a tusk; Devantak deflects missiles with his club; Trisiras wounds Angad with three arrows.
Phineus and a thousand followers surround Perseus; the household halls are filled with shrieks, arms, groans, and blood, while Bellona kindles the combat.
The invited dog sees kitchen preparations, thinks he is lucky, expects to eat enough for several days, and wags his tail in delight.
A Lion and a Bear fight for possession of a kid that both seized at the same moment.
“The doctor, now, a potion mixed for him. / His health declines”; the passage says love built on “outer skin-deep charms” is not true love and describes the goldsmith's tears.
A groom spends long hours clipping and combing the horse in his charge, while daily stealing and selling part of its oats; the horse's condition worsens.
The desert Arabs say they believe; the reply says they should say they profess Islam because faith has not entered their hearts, and obedience to God and His Apostle will not be unrewarded.
The Arabs of the desert say they believe; the answer says they should say they have embraced Islam, because faith has not yet entered their hearts, and obedience to God and his apostle will not diminish the merit of their works.
An imagined youth reasons that reputation matters more than true justice, plans to display only the image of virtue while hiding a crafty fox, and proposes secret groups, rhetoric, persuasion, and force for unlawful gain without punishment.
A hound roaming in the forest sees a lion, chases it as quarry, then flees when the lion turns and gives a loud roar.
The fox is delighted, slips in through the narrow aperture, and greedily devours all the food.
The original healthy State is no longer sufficient; the city must fill and swell with additional occupations, servants, animal consumption, and greater need of physicians.
A servant summons Hindbad inside; Hindbad fears displeasure but follows. In a vast banquet room, Sindbad sits in honor, has Hindbad seated at his right hand, gives him food and wine, and asks his name and occupation.
Branwen identifies the sight as the men of the Island of the Mighty: the forest is ships’ yards and masts, the mountain is Bendigeid Vran, and the ridge and lakes are his nose and eyes.
The Brown Bull turns his right side to Cruachan, leaves a heap of the Whitehorned's liver, drinks at Finnglas so no water flows past, and the shoulder-blades fall there, producing place-name explanations.
Socrates asks whether a young man can stand against the "overwhelming flood of popular opinion" or will be "carried away by the stream."
Twice forty thousand armed warriors, strong and eager for battle, rush on Hanuman with mace, club, and battle-axe.
Finn is said to be able to quiet anyone by making three verses; he addresses Red Ridge and recalls former gifts at Rath Cro and Cam Ruidhe and a shared episode at Rath Ai involving two women and nuts.
The magic sword later reappears with the Duke of Alva before Mühlberg; the Franks hold martial games for it, and after Christianization it is said to become St. Michael’s sword.
The passage says Nutt discusses whether the Oisin and Patrick dialogues reflect actual pagan feeling persisting from pagan times or later changes in Gaeldom during the fourteenth and fifteenth centuries.
After the salve touches him, Wainamoinen suffers severe pain until the gray-beard banishes the torment by magic to places of trouble and torture, distant rocks, evil-bearing mountains, and Hisi’s realm.
Among the Apalai, Crevaux was brought large black ants on palm leaves and had to sting villagers of all ages and sexes until their skin showed many small swellings.
Cethern asks Fingin to inspect a bloody wound; Fingin attributes it to two sons of the King of the Woods; Cethern describes two adorned youths with green mantles and five-pronged spears; Cuchulain identifies them as Broen and Brudni of Medb's household.
The canto is introduced as single combats; opposing chiefs are paired: Indrajit/Angad, Sampati/Prajangha, Hanuman/Jambumali, Vibhishan/Shatrughna, Gaja/Tapan, Nila/Nikumbha, Sugriva/Praghas, and Lakshman/Virupaksha.
The two Ajaxes labor side by side through battle like two bulls yoked to a plough; attendants carry great Ajax's sevenfold shield when he pauses.
After Thrasymachus is silenced, Glaucon and Adeimantus appear as the two principal respondents; the passage compares the introduction to three actors in Greek tragedy.
The note identifies the island of the two Sirens with Salinas, ancient Didyme or the twin island, and interprets the Sirens as whistling gusts or avalanches of air descending from two lofty mountains.
The Sultan summons Camaralzaman before the council, states that his marriage is required by royal and imperial interests, and orders him arrested and locked in an old tower after his angry refusal.
Titles in the passage include human-animal pairings: bear/travellers, slave/lion, flea/man, blind man/cub, boy/snails, apes/two travellers, fox/goat, fisherman/sprat, and dog/cook.
The title list includes repeated paired titles such as Man/Lion, Tortoise/Eagle, Traveller/Dog, Wild Boar/Fox, Fox/Lion, Eagle/Captor, Blacksmith/Dog, and Dog/Shadow.
The passage consists of the headings: The Lion and the Mouse; The Crow and the Pitcher; The Boys and the Frogs; The North Wind and the Sun; The Mistress and Her Servants; The Goods and the Ills; The Hares and the Frogs; The Fox and the Stork; The Wolf in Sheep
The passage is a list of fable titles running from “THE MOUSE AND THE BULL” to “THE TWO FROGS.”
Fingin says two warriors inflicted two wounds as one. Cethern describes a pair of armed men with silver ornaments; Cuchulain identifies them as Oll and Othine of Ailill and Medb's bodyguard.
The passage says Socrates or Archilochus would need to sing a palinode for injustice done to lovely Helen, then states that there are “two loves, a higher and a lower, holy and unholy, a love of the mind and a love of the body.”
The army revels in delight and cries that it will not seek Ayodhyā or the Daṇḍak forest; ten thousand voices shout, “This / Is heaven indeed for perfect bliss.”
The blessed will be surprised by fruits resembling earthly fruits but much more delicious.
The book is called the paradise of the heart, with springs and foliage; one spring is named Salsabil by the Mevlevi brethren, and by saints it is called the Good Station and Best Resting-place.
The wicked are dragged into fire; all things are by fixed decree; deeds are written in books; the pious dwell amid gardens and rivers in the presence of the potent King.
God removes grudges from the companions of paradise; rivers run at their feet, and they praise God for directing them to felicity.
A succeeding generation neglects prayer and follows lusts; those who repent, believe, and do right are excepted and will enter paradise without being wronged.
Believers are told not to devour usury doubled twofold, to fear God and the fire prepared for unbelievers, to obey God and his apostle, and to seek remission and paradise broad as heaven and earth.
The foremost faithful dwell in gardens of delight, recline on gold- and jewel-adorned couches, and sit opposite one another.
Mohammed later takes Hafsa back by Gabriel's direction; Gabriel commends Hafsa's fasting and devotion and assures she will be one of Mohammed's wives in paradise.
Artemis has previously been viewed in terrestrial phases; Apollo, her brother, is said to have gradually drawn into himself the attributes of Helios, the more ancient sun-god.
A class of idle spendthrifts is described; the courageous are leaders and the timid followers, compared to drones, some stingless and others with stings.
“this is the drone in the house who is like the drone in the honeycomb, and that the one is the plague of the city as the other is of the hive.”
A copy from the preserved table is said to have been sent by Gabriel to the lowest heaven in Ramadan on the night of power; Gabriel then revealed it to Muhammad by parcels over twenty-three years at Mecca and Medina, and showed him the whole volume annually, t
Rama looks back and sees his father and mother in distress, cannot meet his mother’s look because duty presses him, and tells Sumantra to drive fast; his mother tries to run to the car and cries out; the king says to stay while Rama says to go on.
Kausalya approves Rama’s constancy and resolve on banishment, speaks words with happy omens, and invokes a blessing on his head.
A child is taken into the Order; the grieving king asks the Blessed One not to receive a son without parental leave, and the Blessed One grants the request.
Hector's mother first sees him, tears her grey hair, casts off regal veils, and shrieks over his fate.
“the gods all burst into peal on peal of laughter”
The father laments deaths caused by Mezentius, prays to heavenly powers, Jupiter, and Fortune for Pallas's safety, wishes to die before hearing worse news if calamity is fated, embraces the boy, and is carried within after swooning.
Hector's parents weep; his mother recalls nursing him and pleads that he stay within the walls, warning that his corpse may be left to vultures without funeral mourning.
From the rampart Priam begs Hector not to stand alone against Achilles, imagines him slain, and speaks of vultures and dogs consuming Achilles’ gore.
Ægeus' joy is disturbed as Minos prepares war; strongest in parental resentment, he seeks to avenge his son Androgeus and crosses the sea with a fleet for auxiliaries.
Alternate account begins: the hosts proceed to Belach Eoin; Diarmait asks Mane to parley and says he comes from Conchobar with commands for Ailill and Medb to release the cows, repair harms, and bring the western bull to meet the other bull.
The note says the passage may be a parody of Orion's threat in Hesiod, Astronomy, fragment 4.
A one-eyed stag grazes close to the sea-shore, turns his sound eye toward land to watch for hounds, and turns his blind eye toward the sea because he expects no danger there.
Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the
Achilles stays by the ships, unaware that Patroclus has fallen; he expects his return, though Thetis had revealed that Patroclus would not take Troy and concealed the rest in pity.
The young man lifts his robe and shows the Sultan that from the waist downward he is a block of black marble.
The bird carries the silver-scaled pike to pine and fir treetops, tears it apart, eats the body, leaves the head for Ilmarinen, and is rebuked for spoiling the evidence.
Grief and parting will pass into meeting; a sad bird’s lament reaches the rose; the speaker says to leave the mosque for the tavern and notes the preacher’s long homily and life’s brevity.
A lion and an ass become partners and go hunting together.
The Delian Goddess cleaves the ground; Arethusa sinks and is carried through dark caverns to Ortygia, where she reaches the upper air.
Lift up your rod, and stretch out your hand over the sea and divide it... the waters were a wall to them on their right hand and on their left.
Oisin returns to Ireland, sees a troop of men and women riders, and asks about Finn and the Fianna; they say Finn lived long ago and that books tell of Finn, the Fianna, and Finn's son who went to the Country of the Young.
"they settled thy business yesterday... They appointed with certainty what thou wilt do to-morrow--yesterday!"
In a former time of Kassapa the Buddha, he mocked a dull monk learning recitation; as a result he is now dull and forgets each line as he learns the next.
The monarch hears the queen’s stern speech, is overcome by anguish, recovers consciousness, remembers the dire deed of sending an arrow at a sound without wrongful intent, and suffers both from that memory and grief for his son.
At Jetavana, a monk says he is love-sick for his former wife; the Master says she harms him and that in a former birth he was almost killed through her before being saved.
The Teacher teaches the Four Truths; the monk enters the First Stage of the Path; the water-sprite is identified as the luxurious monk, Sun Prince as Ānanda, Moon Prince as Sāriputta, and Prince Mahiŋsāsa as the Buddha himself.
The Teacher states that Devadatta had formerly tried to slay him and identifies the former hunter as Devadatta and the Kurunga Antelope as himself.
The Teacher concludes by identifying the foolish young merchant with Devadatta, his men with Devadatta’s followers, the wise merchant’s men with the Buddha’s attendants, and the wise young merchant with himself.
The Teacher closes the discourse by identifying the pupil of the past as Bhaddiya the Elder and the master of the disciples as himself.
“The then foolish dealer was Devadatta, but the wise dealer was I myself.”
The Teacher concludes the discourse by saying it illustrates that the Tathāgata previously acted for the benefit of his relatives.
The Teacher asks Ānanda about the tumult; Ānanda explains, and the Teacher says Udāyin formerly also brought loss upon others by stupidity before revealing a past occurrence.
The Master tells the Cunning Deer story at Badarika monastery in Kosambi about his son Rāhula, who was over-anxious to observe the Rules of the Order.
The speaker asks that the herds receive food and shelter on honeyed pastures, drink at honeyed fountains and life-giving waters, use golden fountains around the willow, and produce milk that is caught in vessels rather than given to Manala.
The people are warned not to beset every way, threaten passengers, turn believers from God's path, or make it crooked; they are reminded that God multiplied them and of the end of corrupt people.
In the comparable portion, Ferdiad is unwilling to oppose Cuchulain and is goaded by Medb; Fergus' scenes are fuller, including his warning to Cuchulain, who is indignant at needing warning against one opponent.
neas kills Orsilochus and Crethon; their genealogy and homeland are recalled; they are compared to young mountain lions and fallen firs; Menelaus and Antilochus confront neas, who withdraws before the unequal force.
“O LORD, we believe: wherefore forgive us, and be merciful unto us”
Job says Satan afflicted him; he is told to strike the earth with his foot, and a fountain appears for washing, refreshment, and drinking; his family is restored with as many more.
A note says Jews reproached Mohammed and followers over camel flesh and milk; the answer says God made no meat distinction before Moses' law, while Jacob voluntarily abstained from camel flesh and milk.
Makam Ibrahim is described as a small building containing the sacred stone on which Ibrahim is said to have stood when building the Caaba; Arab tradition is said to speak of Abraham visiting Mecca for that purpose.
The speaker recalls visiting Peleus' court with Ulysses, where Peleus sacrifices to Jove, guests feast, Achilles and Patroclus are urged to arms, and their fathers give precepts.
Abraham asks the Lord to make the land secure and to keep him and his children from worshipping idols; he says followers belong with him and disobedient ones remain under God's mercy.
Tyche was worshipped in parts of Greece, especially by Athenians who believed she favored their city.
The speaker acknowledges the Earl of Carnarvon’s generosity, Mr. Stanhope’s promotion, Mr. Harcourt’s zeal and friendship, and other friends connected by familiar correspondence.
Another Khawameddin, vizir of Sultan Oweis, founds a college in Shiraz for Hafiz; Hafiz teaches and recites there, asks through a poem for a stipend, and receives a robe of honour that is too short.
The account ends; Ailill and Medb make peace with Ulster and Cuchulain, there is no killing among them for seven years, and the armies return home.
"It is peace until the rising of the morn."
The passage says suits and quarrels will disappear; elders rule and chastise the younger, while shame and fear prevent younger citizens from striking or slighting elders.
Angus and his people meet Grania's people carrying the body; the carriers hold out the wrong sides of their shields as a sign of peace, and Angus and his people give three terrible cries over Diarmuid's body.
They suffer obloquy, preserve people from strife, prohibit aggression, cause arms to lie unused, save their generation from wars, and spread their system over the empire.
The prophecy instructs Ulysses to fix the oar in the ground, sacrifice a ram, bull, and boar to Neptune, return home, offer hecatombs to all the gods, and later die gently from the sea in old age while blessed by his people.
Thirteen ships come swiftly from the south of Ireland; they are well furnished with satin flags, and one raises a shield with its point upward as a token of peace before men converse with them.
Earlier peace is described with safe birds, hare, and fish; later an unnamed mortal eats carcass food, and bloody slaughter begins.
On the third day Ilmarinen overtakes Wainamoinen in a magic vessel and proposes peaceful wooing of the Northland maiden; Wainamoinen agrees to avoid force or deceit and to let the maiden choose.
Krishna rises among the monarchs, seeks to appease the tumult, speaks righteous peace, and the monarchs obey and leave Panchala.
If two bodies of the faithful are at war, the community is to make peace; if one wrongs the other, it is to fight that party until it returns to God's precepts, then make fair and impartial peace.
Commentarial note: al Jalls denied insulting words on oath, then confessed after revelation and his repentance was accepted.
Zulaikha makes an ablution amid penitential sighs, described through the blood of her heart and tears of her eyes.
Solomon brings Jerda from Sidon; an image of her father is made, worshipped, then broken after Asf informs Solomon; Solomon goes into the desert to weep and supplicate God.
The note refers to kinship with a sacred object, tchem, from which a clan takes its name, and adds that the Natchez of North America and the Incas of Peru have claimed kindred with the sun.
“In a flood which reached to the sky, he would not be drowned. In a drought, though metals ran liquid and mountains were scorched up, he would not be hot.”
After the pilot says they should leave the sand in one more night, the merchant tells the men to throw away nearly all the water and firewood because they expect to reach the city by the next day.
Camaralzaman proclaims that he is an astrologer come to restore Badoura's health under the condition of marrying her if he succeeds or losing his life if he fails.
Laeg describes armed champions, richly clothed heroes, women of music at a feast, maidens, youths in a mountain wood, sweet song for a lady in a house, his own flight from weakening music, and Ethne Inguba's beauty.
At Hymir's home, Tyr identifies the elder woman, an ugly hag with nine hundred heads, as his grandmother, and the younger giantess as his mother.
The speaker points toward an island, addresses Aeneas as righteous Trojan and son of a goddess, and warns him to avoid Circe's shores.
The ship enters the strait with Scylla on one side and Charybdis on the other; Charybdis sucks up and vomits salt water, making a whirlpool with deafening noise.
"A woman's protection." The "perilous passage," passed only by a woman's help, occurs elsewhere both in Irish and in other early literatures.
The speaker addresses the heart, saying that on the path of Love deceit and risk are great, and that one who goes swiftly will fall upon the way.
The Seven's glory still keeps the grove; gods and demons scarcely dare enter, and no beast or bird is found there, while straying creatures do not return home.
The note discusses problems in Circe’s prescribed route, the Wanderers or Planctae, Scylla and Charybdis, and Ulysses’ later mention of the Wandering rocks between the Sirens and Scylla and Charybdis.
The forest contains lions in mountain caves, torrents, monsters, crocodile-filled floods, wild elephants, thorns, tangled creepers, and straying far from streams.
On the first day of each month a ewe-lamb and sow are sacrificed to Hera; hawk, goose, and especially peacock are sacred to her.
The Celts are described as driven into mountains and islands, preserving liberty, hating oppressors, and unlikely to adopt customs implying brotherhood with foes.
Permanent incarnation is described as the divine spirit dwelling in a human body, and the god-man is expected to demonstrate his character by working miracles.
Cyparissus continues lamenting, asks the gods to let him mourn forever, and changes as his blood is exhausted by weeping: his limbs turn green, his hair becomes a rough bush, and his form tapers upward.
The City of the Sun preserves Christian or Catholic elements: admiration of apostolic common goods, use of the prayer taught by Jesus, secret confession to magistrates and chief, collective absolution, perpetual prayer by hourly priests, worship of God as Wisd
Katoda pretends obedience, places Hase-Hime in a palanquin, and takes her to a solitary place in the wild district.
Moses is sent with signs and clear authority to Pharaoh, Haman, and Karun, who call him a sorcerer and impostor.
Moses is sent with signs and manifest power to Pharaoh, Haman, and Karn; they say he is a sorcerer and liar.
After the same event happens in the third year, the Sultan becomes unable to control himself and commands the Sultana's execution, to the joy of the jealous sisters.
"Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted..." and were turned out for saying, "Our LORD is GOD."
The narrator claims Mohammedism owed progress and establishment almost entirely to the sword, while Christianity prevailed against worldly forces through truth after persecutions and opposition for 300 years, until Roman emperors submitted.
“It is she who cured the eye of the king / from the Well of Loch da lig, / it is she who was drunk in a draught / by the wife of Etar in a heavy draught.”
Zulu belief: every man has an ihlozi, a mysterious serpent that guards and accompanies him underground; a man without one must die, and if the serpent is killed the man dies while the serpent revives.
The poem lists a hundred cows, a hundred ounces of gold, a hundred bridled horses, and a hundred garments of varied colors as brought as a price for the speaker.
The passage lists standards: Drona's water-jar on deerskin, Yudhishthir's moon and stars, Bhima's lion, Nakula's deer, Sahadeva's swan, Abhimanyu's peacock, and Ghatotkacha's vulture.
The idea of good is described as a sacred form replacing old mythology; as unity, truth, light, cause, universal reason, life, knowledge, and power; as reached through mathematical sciences; and as related to the God of the Timaeus as impersonal philosophy to
Romans believed each individual was accompanied from birth to death by a protecting genius who prompted good deeds, comforted sorrow, and guided earthly life.
Penates were selected by each family, and often by individual members, as special protectors.
The passage says the epic sometimes created beings, embodied ideal conceptions, personified natural forces, exaggerated figures, and introduced older Vedic personages into the Ramayan, with comparisons to the Sháhnámah and medieval epics.
The early Greeks personified attributes of Nature; Thaumas, Phorcys, and Ceto are named as offspring of Pontus and personifications connected with wonders of the deep.
Later belief treats the winds as distinct divinities depicted as winged youths flying through the air.
“THE DOG CHASING A WOLF”; “GRIEF AND HIS DUE”; “THE HAWK, THE KITE, AND THE PIGEONS”; “THE WOMAN AND THE FARMER.”
The speaker is vexed by the wheel of things, compares himself to a rosebud in storm, and traces blood-spots on the heart like a tulip.
The lofty Wheel tyrannizes, loosens no difficulty, and adds wound to wound wherever it sees an ulcerated heart.
Discord joyfully surveys and drinks in slaughter; the other gods remain in peace in golden mansions on the Olympian hill and murmur against Jove.
The arms bow to Rama, go around him in reverence, answer yes to his command, and depart as they came.
Ailill has a sleep-vision of a fair youth and woman, and the fairy identifies them as Conquest and Defeat; Ailill says he shuns Defeat and welcomes Conquest.
Envy enters Aglauros’ chamber, touches her breast with a rust-stained hand, fills her heart with jagged thorns, breathes venom into her, and spreads black poison through her bones and lungs.
Fortune is displeased and tells the farmer that she bestowed the gift, that he did not thank her for his good luck, and that she would be blamed if he lost what he gained.
Tyche personifies luck or fortune and is the source of unexpected good or evil events; success without merit and undeserved ill-luck are attributed to her influence.
Dame Fortune appears, touches the Traveller on the shoulder, and cautions him to move farther away.
With nothing else left, Jupiter decides that tears shed for the dead should belong to Grief.
A war tableau includes slaughtered heroes and horses, Bellona, Rout, Terror, Discord, Furies breathing flames, Fates, Death, Battles, and Gorgons with snake hair.
Oreas reaches Scythia and Caucasus, unyokes the dragons, and sees Famine in a stony field, emaciated and tearing sparse herbs with nails and teeth.
Jelāl cures a disciple’s intermittent fever by writing an invocation, washing the ink into water, and giving it to the patient to drink; the invocation addresses the ague by nickname, commands it not to harm the head, throat, flesh, or blood, and tells it to d
They draw near hoping to find a maiden weeping on the sandy shore, but instead find a sad, lonely vessel waiting and wailing.
"the snowy peaks assumed human features and the giant of the rock or the ice descended with heavy tread"
The nafs is described as the lower appetitive soul, seat of passion and lust, broadly equivalent to 'the flesh'; with the world and devil it obstructs union with God, and the Prophet calls it one’s worst enemy.
The Sirens are presented as personifications of rocks and unseen dangers on the southwest coast of Italy, and described as sea-nymphs with maiden upper bodies, sea-bird lower bodies, and wings.
Jātaveda is explained as a holy and mystical epithet of Agni, the personification of fire, referring to fire's far-reaching, all-embracing power.
Lemminkainen tells Frost to freeze other extreme objects and waters, then threatens to sing his origin, saying he knows Frost's evil nature, origin, power, and ancestry; Frost was born on aspen and conceived on willows, with Sin as father and Dishonor as mothe
Hops, barley, and water speak as a trio, saying they should join forces because living and working singly is of little use.
The righteous Ocean rises from his bed, says he lacks power to fight Dundubhi, and directs him to the Lord of Hills, the King of Snows, associated with hermits, forests, caves, torrents, cascades, and Śankar’s queen as his child.
In earliest Suomi, people are said to have worshiped conspicuous natural objects; the Sun, Moon, Stars, Earth, Air, and Sea were living, self-conscious beings to the ancient Finns.
“let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention”; the first necessities are food, dwelling, and clothing.
God addresses heaven and earth: “Come, either obediently, or against your will”; they answer, “We come, obedient to thy command.”
A prosperous house is approached; doors are asked to open for Wealth, accompanied by Mirth and Peace; corn-bins and dough are to overflow; a son's wife arrives with mules, golden shoes, and weaving.
Rumour is personified as swift to mischief, growing by movement, born of Mother Earth, winged and vast, with eyes, tongues, lips, and ears, moving by night between sky and land and watching cities by day.
Comus is the presiding genius of banquets, festive scenes, revelry, joyous pleasures, and reckless gaiety.
Jove commands Phoebus to carry Sarpedon from the fight, bathe him in a crystal flood, anoint him, clothe him, and give him to Sleep and Death, who will bring him to friends for tomb and pyramid honors.
The passage describes Talk as mischievous, easily raised, hard to bear, hard to remove, persistent when many voice her, and in some ways divine.
The passage says nets are regarded by Indians as living creatures that think, feel, eat, speak, and marry wives.
The plane-tree interrupts indignantly, calls the traveller ungrateful, and points out that he is abusing it while enjoying the cool shade of its foliage.
Hamadryades are oak nymphs and represent qualities associated with the oak, described as quiet, self-reliant power.
The speaker thinks the vessel once lived and made merry, and wonders how many kisses its cold lip may have taken and given.
Vessels speak one by one; one sees the little Crescent all were seeking; they jog one another as brothers and refer to the Porter’s creaking shoulder-knot.
At dawn Lemminkainen goes to the harbor and hears the vessels and rigging weep and complain that they may dry and decay because Ahti wars no more.
Vessels speak one by one; the little Moon looks in; they call to each other as brothers and anticipate a porter's creaking shoulder-knot.
Nike/Victoria is identified as the goddess of victory and daughter of the Titan Pallas and Styx, nymph of the lower-world river.
In parts of Austria people throw out meal, chaff, or feathers during a storm, saying to the wind, “There, that’s for you, stop!”
Achilles invokes Zephyr and Boreas with promised victims and libations; Iris hears and asks the winds to drive a blast onto Patroclus' pile.
Ghazzali says Jesus saw the world in a vision as an old woman; when asked how many husbands she had lived with, she said innumerable, and added that she had killed them all.
The men go to bed in one room, and the young girl sleeps there; her beauty shines on the walls like candlelight.
A dire contagion infects Latian air; failed mortal and medical remedies lead Romans to Delphi, described as the centre spot of the world and oracle of Phoebus.
The speaker wishes God would reconstruct the world, allow the speaker to see Him working, erase the speaker from the register of life, or increase joys from His mysterious treasure.
Jupiter grants beards to the she-goats at their request.
“Fiends of the wood, who wear at will / Each varied shape, afflict us still. / To thee in our distress we fly: / O help us, Ráma, or we die.”
The ass begs Jupiter to take him from the gardener and give him to another master.
Phineus is said to have remained inactive through fear of Perseus, which was fabled as his transformation into stone.
On the twentieth day Prince Perviz meets the dervish, asks where to find the Talking Bird, Singing Tree, and Golden Water, is warned that Bahman and other seekers became black stones, and is told not to heed the voices on the mountain; the dervish gives him a
With helmet, wallet, Hermes' sickle, and winged sandals, Perseus reaches the sleeping Gorgons; avoiding direct sight and using his shield image, he cuts off Medusa's head, from whose trunk Pegasus and Chrysaor spring.
The sea opens, the gigantic beast of the deep advances toward Andromeda, and Perseus shows Medusa's head, causing the monster to become a huge black rock.
Fable argument: Phineus, formerly promised Andromeda, attacks Perseus; Perseus later shows the Gorgon head, petrifies Phineus and followers, takes Andromeda to Argos, petrifies Prœtus, and restores Acrisius.
"Agathon was shaking at me the Gorginian or Gorgonian head... to turn me and my speech into stone... and strike me dumb."
The fable summary says Polydectes hates Perseus, treats his victories over Medusa as fiction, and is turned to stone; it also previews Minerva's visit to the Muses and their account of Pyreneus.
Circe sees Picus, drops her gathered plants, feels a flame-like passion, invokes her herbs and charms, creates a phantom boar without substance, and Picus follows it into dense forest on foot.
Terms such as being, essence, unity, and good are said to have extraordinary influence, to become forms comprehending all things, to satisfy a human need, and to be treated as gods in a new mythology associated with elder deities.
A Hind addresses her grown and strong Fawn as her son, notes his powerful body and stout horns, and asks why he is cowardly enough to run from hounds.
Llew's dart pierces the slab and Gronw, killing him; the pierced slab remains by the river Cynvael and is called Llech Gronw.
Lutfallah reports seeing criminals brought before Mahommad during Koran reading; Mahommad would set the book aside, kill them with his sword, and resume devotions.
On arriving at Mecca, pilgrims visit the temple and perform rites including procession around the Caaba, running between Saf and Merw, stationing on Mount Arafat, slaying victims, and shaving heads in Mina.
After forty days of mourning, a letter is sent to Jelāl; he travels from Qonya to Qaysariyya, prays at his deceased teacher’s tomb, and returns home.
An explanatory note relates that Abraham went up Mount Abu Kobeis near Mecca and cried out for people to perform pilgrimage to the house of their Lord; God caused future pilgrims to hear his voice.
The Sabians go on pilgrimage to a place near Harran in Mesopotamia and also respect the temple of Mecca and the pyramids of Egypt.
Shah Shudja dies in the odour of sanctity; ten holy men continually read the Koran aloud, and he is remembered for courage, liberality, poetry, and knowing the Koran by heart.
Acoetes says he examined the boy and saw nothing mortal: “I am in doubt what Deity is in that body; but in that body a Deity there is.”
One day the princes go hunting while their sister remains alone; an old female Mussulman devotee appears at the door and asks to enter at the hour of prayer.
After the narrator leaves Serendib, pirates seize the vessel on the fifth day, kill those resisting, imprison those submitting, strip the captives, take them to a distant island, and sell them as slaves.
"So warrd both armies on the ensanguined shore, / While the black vessels smoked with human gore. / Meantime Patroclus to Achilles flies; / The streaming tears fall copious from his eyes."
Socrates detects unusual eloquence in himself and attributes it to the inspiration of a place dedicated to the nymphs.
They find three cows among the Picts and drive them through named places; Bicne son of Loegaire dies during the cattle-driving, and the casting of horns explains another place-name.
Megara/Alcathoë was founded by Lelex, nearly destroyed by Minos, rebuilt by Alcathoüs, who fled an accusation, killed a lion, and was venerated.
Medb asks Fergus for a shield-shelter while she voids water; her water makes three large dikes, and the place is called Fual Medbha, Medb’s Water.
Cuchulain cuts off Loch's head, and the ford is said to bear the name Ath Traged, Foot-ford, from then on.
"Ath Gabla ('Ford of the Fork') shall now be its name forever from this fork," said Fergus.
Find-abair leaves the sword in Fraech’s hand; he cuts off the monster’s head, brings it to land, and the passage derives the name Dub-lind Fraech in Brei from the event.
Cuchulain sees Tamon, believes in ignorance that he is Ailill, casts a stone from his staff-sling, breaks his head, and Tamon dies at the ford.
During pursuit, one Harpy falls into the river Tigris, now called Harpys; another, called Ocypete/Ocythoe/Ocypus, reaches the Echinades islands, now called Strophades or Turning Islands.
The host remains three days and nights digging; the place is named Bernais and the Gap of the Foray of Cualnge, and Cuchulain is said to have killed Cronn and Coemdele there.
Mac Datho brings out the hound on a leash to test which army it will choose. The hound joins Ulster, attacks the fleeing Connaughtmen, seizes Ailill and Maev's chariot poles, and is struck by Ferloga; the plain of Ailbe is explained as named from the hound.
At Ard of Aignech/Fochard, Medb stations fourteen brave bodyguard men in ambush. Cuchulain comes to meet her, fourteen spears are hurled at him, he is not touched, and he kills the fourteen men; the passage explains related names including Focherd.
The Brown Bull turns his right side to Cruachan, leaves a heap of the Whitehorned's liver, drinks at Finnglas so no water flows past, and the shoulder-blades fall there, producing place-name explanations.
Lethan comes to fight Cuchulain at a ford on the Nith; their chariots are broken, Mulcha falls after offering battle to Laeg, Lethan is beheaded by Cuchulain, and place-names are explained from the events.
The lay states that Grenca will keep its memory and be called Fork-ford from the fork in the ford.
Cuchulain calls Cethern's kick vicious and says it would be better used on foes than on a leech; the narrative explains the name Uachtar Lua, 'the Height of the Kick,' from this saying.
Near camp, the charioteer removes the head and reports to Ailill and Medb; the text explains Leaca Orlaim, Tamlacht Orlaim, and Tamlachta from Orlam's fall, little gravestones, and violent deaths wrought by Cuchulain.
Cuillius, Ailill's charioteer, washes wheel-bands in the ford; Cuchulain kills him with a stone, and the passage explains the name Ath Cuillne, Ford of Destruction.
"the hill in the west those battles were fought on got the name of Cnoc-an-Air, the Hill of Slaughter."
Finnabair's heart breaks in her breast like a nut through shame and disgrace; she falls, dies, and is buried at the place called Finnabair Slebe, Finnabair of the Mount.
The episode explains the name Ath Cliath Medraidi, glossed as the Hurdle Ford of Medraide, with a location between Connaught and Corcomroe.
Mider goes west to the plain of Croghan; when Crochen asks what the journey profits them, he says her name shall be over the plain, explaining the names of the plain and fort of Croghan.
At Ard Uan Echach, Bicne dies while cows are driven, by trampling or tossing; Loegaire is named as his father, Conall Cernach as chief, and Inver-Bicne as a name preserving grief for him.
Buide son of Ban Blai, a follower of Ailill and Medb, meets Cuchulain while the Brown Bull and fifty heifers move before the warriors; Cuchulain questions the men, challenges Buide to the ford, casts a short spear, and Buide falls at the ford, giving rise to A
Medb sends Loche to the river with women for water; Loche wears the queen's golden diadem; Cuchulain casts a sling-stone, breaks the diadem, kills Loche, and the text says he thought she was Medb. Rede Loche is named from the event.
The hosts advance and fell the wood with swords before their chariots; the passage derives the place-name Slechta, 'the Hewn Road,' from this action.
Saxon place-names are described as frequently defining local nature, while Welsh names more often commemorate events or renowned persons in local stories.
The Nightingale replies that she once lived among men, suffered cruel wrongs, and will never again approach their dwellings.
The tribes around the ring turn into trees; others become birds or beasts according to their names. The place is called Googoorewon, the place of trees, with a lake over the borah site, remains of the earth ring, birds, lizards, and trees that answer with wail
"Low-yatar. Tuonis blind daughter, and the originator of the Plagues."
The explanation says Aeacus’s subjects retreated into woods and caverns during a contagion and returned when it ceased.
The lord of the feast tells him to restrain his appetite until the handmaids can prepare forced meat.
St. John’s wort is gathered on Midsummer Eve, believed to heal wounds and drive away witches and demons, and is worn or hung as an amulet.
Titles in the passage include oak/reeds, ass/burdens, crab/mother, ass/shadow, and thieves/cock.
A dervish tells a queen that the strength of her three sons will reside in pumpkin fruit planted at their births; cutting or losing pumpkins weakens the sons, and the youngest recovers the lost pumpkins.
Plants are described as animate beings that bleed when cut; grape juice is treated as the vine's blood and as the vine's soul or containing its soul.
At Smyrna, a blossom of the agnus castus is used on St. John’s Day for a similar purpose, though omens are drawn differently.
In the children’s game, Ali Cogia pretends to set a vase before the Cadi; the child Cadi pretends to examine and taste the olives and asks why seven-year-old olives would still be good.
The weasel begged for its life, saying it had cleared the man's house of mice and lizards and asking to be spared out of gratitude.
Grania follows Diarmuid until daybreak; they hear a heron, and Diarmuid says it cried because it was frozen to the rocks; Grania asks forgiveness.
A note explains a word as ginger and says the water of the fountain is supposed to taste of that spice.
Tárá says she knows the seasons pass while Ráma suffers delay, but Sugríva has been absorbed by love and pleasure; she asks Lakshman to pardon him.
Commentarial note: fifteen men plotted at al Akaba; Hodheifa heard them and raised an alarm, causing flight; another view says the plot was expulsion from Medina.
The wind changes direction and blows the fire away from Yamato Take, who escapes unharmed; the rising gale overtakes the governor, who burns in the flames he had set.
The Vánars fly to a lovely grove, compared to heavenly Nandan, where bees store honey; the grove is Sugríva’s barred pleasance guarded by Dadhimukh, Sugríva’s uncle.
The passage argues that a person with both a sex totem and a tribal totem could be imagined to have life bound to two animals, and discusses divisibility of life or plurality of souls.
Sudi says Hafiz was too busy “teaching and composing philosophical treatises” to gather his songs and wished that “these pearls might be strung together.”
Using the first lines of the Iliad, the speaker recounts that Chryses prayed to Agamemnon to release his daughter, Agamemnon became angry, and Chryses invoked divine anger against the Achaeans; Homer first speaks in his own person and then takes the person of
Hafiz moves from Abu Ishac’s protection to Shah Shudja’s; Shah Shudja reproaches him for mixing wine, Sufiism, and affection in one song, and Hafiz replies that his own poems are widely celebrated while some others remain within Shiraz.
Homer is called divine and sweet-voiced; he honored Hellas and especially the Argives who destroyed Troy's god-built walls to avenge Helen; a great city set up his statue and served him with honors of the deathless gods.
Rúdagí is paid by the Amír's captains and courtiers to persuade him to leave Herāt; he sings with a harp using images of Oxus, Moon, sky, meadow, and cypress; the Amír departs immediately and forgets his boots.
At Phoca, Thestorides houses Homer on a pittance on condition that Homer's verses pass under Thestorides' name, then neglects and leaves him after gathering enough poetry.
The Glenn Masain version begins with a feast at Cruachan after Fergus and his exiles join Connaught; Bricriu reproaches Fergus for broken promises and dalliance with Queen Maev and is described as a distinguished poet and chief ollave.
The speaker rejects excessive laughter for guardians and gods, including Homer’s scene of inextinguishable laughter among blessed gods at Hephaestus.
Apollo is associated with Cynthus, Delos, temples, groves, mountains, bluffs, and rivers; Ionians gather at Delos to honor him, and Delian girls praise Apollo, Leto, and Artemis while singing of the past and imitating many tongues.
The tract's scope includes the descent and relative dates of Homer and Hesiod, their poetical contest at Chalcis, Hesiod's death, and Homer's wanderings and fortunes down to his death.
Hesiod’s other personal reference is to victory in a poetical contest at Amphidamas’s funeral games at Chalcis, where he wins a tripod and dedicates it to the Muses of Helicon.
The explanation says the Latona story may come from a tradition about cruel treatment by country clowns, from satire on peasantry, or from a poetic account of the origin of frogs.
“Khayyam, who stitched the tents of science” falls in “grief’s furnace”; “The shears of Fate” cut “the tent ropes of his life.”
Homer's invention is said to produce fire and rapture; everything moves and lives; the reader becomes hearer or spectator; his verse is compared to an army and to fire sweeping the earth, and his fancy to a chariot-wheel becoming fire by rapidity.
“Happy pair! if my verse is aught of avail, no length of days shall ever blot you from the memory of time...”
Later poets represent Pegasus as serving the Muses; the passage says he appears to represent poetical inspiration, developing man's higher nature and making the mind soar heavenwards.
“Lips sweet as sugar on my pen bestow, / And from my book let streams of odour flow.”
The poet invokes Calliope and her sisterhood to inspire the song of destruction by Turnus' sword and the warriors sent to the underworld.
After speaking with Fergus, Bricriu and his attending poets journey to Ailill the Fair to obtain the bounty Fergus had promised but could not grant; Ailill receives him hospitably, grants his demand, and honors his poetic talent.
Finn encourages the Fianna while the King of the World encourages the foreigners. Finn sends Fergus to praise Conan; Fergus recalls the old quarrel, then praises Conan, who returns to battle.
Fergus of the True Lips and the poets sing to check and quiet the fighters; the fighters stop, drop their weapons, and the poets make peace and bind Finn and Goll to keep peace until judgment from the High King of Ireland.
"When Death comes to you" he lays fingers on ears, eyes, and lips, whispering "Silence"; Hafiz's songs may still be heard.
The sweet voice of David is said to recur continually in Persian poetry.
Homer's work is compared to a wild paradise and copious nursery containing seeds and first productions later poets select and cultivate.
The foam solidifies, is nourished by the soil, becomes noxious, and is called aconite by rustics because it springs from hard rock.
Fergus says the next day's deed is Cuchulain's slaying by Calatin Dana, his twenty-seven sons, and Glass macDelga; he says poison is on each man and weapon and that a bloodied victim dies by the ninth day if not immediately.
Medea and Jason flee to Corinth and have three children; Jason later becomes attracted to Glauce, daughter of Creon, and obtains Creon's consent for marriage.
Sinfiotli, Sigmund’s eldest son, dies young after Borghild resolves to poison him because he killed her brother in a quarrel.
Heracles puts on the garment; altar flames heat the poison, venom penetrates his body, and the robe clings to his skin when he tries to remove it.
Pelias's daughters desire the same favor for their father, and Medea may have mixed venomous herbs in his drink in revenge, killing him immediately.
The fable synopsis recounts Hercules entrusting Deïanira to Nessus, Nessus’ attempted abduction and death by arrow, the blood-dipped tunic, Deïanira sending it because of Iole, Hercules’ torment, Lychas’ transformation into rock, the funeral pile, Philoctetes’
Heracles drives back the Centaurs with fire-brands and arrows; they take refuge in Chiron’s cave, where a poisoned dart wounds Chiron, whose immortal suffering is ended by death from the gods at Heracles’ intercession.
The speaker identifies the people as the father from whom the tyrant derived his being and says they will maintain him and his companions.
The passage lists portraits of political character types: timocratical, oligarchical, democratic, and tyrannical; it includes the democratic man as a State with citadel and embassies, wild-beast nature, the tyrant as parricide and obscene dream, and drones bec
The passage says Persian monarchs were enjoined to marry their sisters and suggests the Byblis-Caunus story may have arisen from native disgust as a covert reproach against such alliances; it also states the moral as a warning to youth to regulate passions.
The democratic State is described as having the greatest variety of human natures and as being like an embroidered robe spangled with every sort of flower, appearing fairest to those charmed by many colors and characters.
The visitor sees Hades inhabitants, but they do not see him; dogs see him and bark, causing the people to think an evil spirit has arrived and to throw dirty food that returns to his bosom when he discards it.
Creek and related Indians are described as requiring menstruating women to live in separate huts away from the village; approaching them is dangerous pollution, and enemies who kill them must cleanse themselves with sacred herbs and roots.
In Bagdad under Haroun-al-Raschid, Hindbad the poor porter carries a heavy load on a hot day and rests outside a grand house where rose water, perfume, music, birds, and food smells suggest feasting.
Rhonabwy, Kynwrig Vrychgoch, and Cadwgan Vras come to Heilyn Goch’s house and see an old black smoky hall with puddles, mounds, mire, ankle-deep water and dirt, and browsed holly boughs on the floor.
Sharani is introduced as a sixteenth-century representative of Islamic mysticism. Egypt has been conquered by the Turks; the Ulema are powerful and privileged, while Sufis are poor, popular, and in animosity with the Ulema, compared to Essenes and Pharisees.
Norsemen driven from home by Harald Harfager in 874 took carved doorposts with them upon their ships.
Greek cities have a Prytaneum with a public hearth where state meals are prepared; emigrants carry a portion of sacred fire to a new home as a link between colony and mother country.
He received what they handed him... and made it a molded calf... Then the cloud covered the Tent of Meeting, and Yahweh's glory filled the tabernacle.
Portraits are said to be often believed to contain the soul; people may avoid having likenesses taken because the portrait's possessor could exercise fatal influence over the original.
The democrat's son is exposed to corrupting companions while parents and friends try to keep him right; evil counsellors implant in his soul a monster drone, or love, amid buzzing desires.
Reactionary fixed ideas are compared to madness and possession; the statesman admits no judgment of others against his own.
Socrates argues for the advantages of the non-lover and describes the lover as isolating, depriving, intruding upon, and eventually abandoning the beloved as an enemy.
The note says interpretation of the lines is doubtful, discusses a tower, trap door or window, Telemachus's room, the narrow passage and only entrance, Melanthius's actions, possible rear attack by suitors, and hypothetical intervention by Minerva.
The note on "Their three blemishes" says the disfigurement of the women of Ulster in honour of chosen heroes may point to worship of those heroes as gods, but may instead be intentional rough humour in the Antiquarian form of the story.
Book XI is titled Sraddha, or Funeral Rites; Duryodhan's death concludes the war and is followed by women's lamentation and funerals of deceased warriors.
After the equal-shared feast, dry parched wood is brought from the forest and is to be burned in flames, expressed as a mother of a mother slain by her own children.
Rules are given for divorce before consummation, half dower, a divorced woman suckling a young child until two years old with maintenance by the father, and a widow waiting four months and ten days before remarriage.
Romulus was deified by the Romans after death and worshipped as Quirinus, an appellation shared with his father Mars.
“Europa was honored as a Divinity after her death, and a festival was instituted in her memory.”
The Argives build a noble tomb over the Hellespont; Thetis offers divine prizes for contests, and Agamemnon says Achilles’ fame and name endure, while his own return ended in destruction by Aegisthus and his wife.
The speaker says the buried ashes will send perfume into the air as a snare, so that a true believer passing by will be overtaken unaware.
Hesiod is cited that after death they are “holy angels upon the earth,” doing good, averting evil, and guarding speech-gifted men.
Dido says the fire of madness drives her, mocks Aeneas' divine justifications, tells him to follow Italy, hopes he will meet vengeance on the rocks, and declares her ghost will haunt him after death and hear of his repayment in the underworld.
After death, Bellerophon is honored in Corinth as a hero, and an altar is erected to him in the grove of Poseidon.
“I have found more patrons than ever Homer wanted”; the speaker also says Homer would have been happy with favor at Athens like that shown by Oxford, and mentions Homer’s honors after death.
The hero plunges a fatal sword into his breast; his blood forces the weapon out; the reddened earth produces a purple flower with letters in the leaves, like a former flower from an Oebalian wound.
"my buried Ashes" fling up a "snare / Of Vintage" so that a "True-believer passing by" is "overtaken unaware."
After ebb-tide, the bodies are found locked together; Dolar Durba lies beneath the king's son, so the boy is judged victorious, buried, covered with a flag-stone, and keened.
A rich disciple raises a mausoleum over the grave; the departed saint will not allow a cupola, two domes are shaken down by earthquakes, and in a dream the Seyyid forbids a third edification.
Mullah Shah dies after fever at Lahore, is buried in a plot he had acquired, and Princess Fatimah builds a red-stone shrine over the tomb.
When the washer folds Jelāl’s arms over his breast, a tremor appears to pass over the corpse; the washer falls on the breast weeping and feels his ear pulled by the dead saint’s hand.
Verses proposed for obliteration include a preference for serfdom over ruling the dead, Pluto's fear concerning grim mansions, and a claim that Hades has soul and ghostly form but no mind.
The men of Erin propose that Amargin leave the camp and stop his feats until the future great battle; Amargin accepts, the hosts retreat a day's march northward, and the episode is named the Deer-stalking of Amargin in Taltiu.
Where paupers are in a state, thieves, cut-purses, temple robbers, and other malefactors are said to be hidden nearby.
The poor Arab woman tells her husband they have no bread or vessels, drink tears, wear sun heat by day and moon rays by night, and are shunned by kin and neighbors.
“justice is nothing else than the interest of the stronger”
The wolf accuses the lamb of a prior insult, feeding in his pastures, and drinking from his spring; the lamb replies that it was not born then, has not tasted grass, and has drunk only its mother's milk.
The Bodisat guides himself by thoughts of love, recalls his Perfections, commands that no one throw a club or clod at him, and enters the city without provoking anger.
A lion asleep in his lair is awakened by a mouse running over his face; he seizes it with his paw and is about to kill it.
The genius says he rebelled against the king of the genii, was shut in a copper vase, sealed with an enchanted leaden cover, and thrown into the sea.
The lion is described as large and strong, with sharp teeth and claws, yet he cannot bear a cock crowing and runs away when he hears it.
Boand wakes from sleep and accepts Uaithne's three sons, naming Suan-traide, Gen-traide, and Gol-traide, with reference to cows, women, and men who fall or perish through hearing their art.
“the idols which ye invoke, besides GOD, can never create a single fly” and cannot recover what the fly snatches.
Those imagined to be gods besides God lack even the weight of an ant in heaven or earth, have no share in creation or government, and are not assistants to God.
False gods are said to create nothing, to be created themselves, and to be unable to assist worshippers or themselves.
“WHEN the assistance of GOD shall come, and the victory ... the people enter into the religion of GOD by troops ... celebrate the praise of thy LORD, and ask pardon.”
Final stanza: the speaker says the addressee seems rewarded for praising him, asks why the praise has continued since the speaker left the house, and says those who extol the man in sight do not attack him but are cowardly churls.
An unnamed speaker vanishes; Rama reverently raises his eyes, praises the glorious Day-God, and arms himself again.
The introduction contrasts Cuchulain’s dignified response to Fergus’s praise of Ferdia with Ferdia’s angry response to praise of Cuchulain; it also contrasts Ferdia’s boasting with Cuchulain’s apologetic confidence and banter toward Fergus about the war being
Fergus rebukes the Fianna for taking shelter like little birds from a hawk; Oisin acknowledges the rebuke and challenges Forne to fight him for the Fianna.
The Greeks pray in despair; Nestor invokes former offerings and asks Jove to preserve the ships from flame and save the Greek remnant.
A note gives alternative identifications of the persons meant, including converts from Christianity and Ashama king of Ethiopia; Gabriel brought news of Ashama's death, Mohammed prayed for his soul, and some hypocritical followers objected.
At daybreak Ulysses hears Penelope weeping, thinks she seems to know him, gathers up his cloak and fleeces, takes the bullock’s hide outside, lifts his hands to heaven, and asks Father Jove for a sign from inside the house and another from outside.
The speaker asks Ares to hear him, calls him helper of men and giver of dauntless youth, and asks for a kindly ray, war-strength, release from cowardice, and suppression of deceitful impulses.
Penelope wakes, weeps, and prays to Diana to slay her with an arrow or have a whirlwind carry her through dark paths to the mouths of Oceanus, as happened to the daughters of Pandareus.
Lemminkainen prays to Ukko, described as heavenly wisdom and master of lightning, thunder, and clouds, asking for a vapor cloak or silver cloud to protect his return to his mother’s island home.
Ilmarinen prays to Ukko, God in heaven and Creator, asking protection from danger and requesting a magic fire-cloak against Pohyola's forces.
Going out to battle, the group prays for patience, firm feet, and help against the unbelieving people.
Ajax says Jove has transferred glory to the Trojans and guides weapons against the Greeks; he urges efforts to save Patroclus' corpse and prays for the cloud to be dispelled and daylight restored.
After continuing, the charger again stops; Lemminkainen sees a vast fire-gulf across the path, extending east and west and filled with burning stones, pebbles, and streams of burning matter.
When trouble touches a man he calls on God lying, sitting, or standing; after trouble is removed he passes on as though he had not called.
When evil befalls a man he prays to God lying, sitting, or standing; after deliverance he resumes his former course as if he had not called on God.
Esbern cannot learn the builder's name despite watching, listening, thinking, and seeking elvish aid; Helva prays beside him, and he hears a troll-wife sing that Father Fine will return with a mortal's eyes and heart.
“now as the heat is abated let us depart.”
A note says the Odyssey reflects an age before coined money, using valuables, commodities, and unstamped metals as the nearest currency.
Ferdiad asks for chariot poles and coverings so he may sleep; the servant warns of beasts, promises to keep watch, unharnesses the horses, spreads the chariot cloths, and guards him while he sleeps.
"It was not long before they met in the middle of the ford" and exchanged sharp reproaches, renouncing friendship.
TAO is described as existing before heaven and earth, unchanging, source of spiritual beings and the universe, and as keeping the sun, moon, and Great Bear in their courses.
No accident in earth or persons occurs unless entered in the book of decrees before creation; the addressees are told not to grieve or rejoice immoderately, and God is said not to love proud, vain-glorious, or covetous persons.
God created the heavens and earth in six days; “his throne was above the waters before the creation thereof,” so that he might test which people excel in works.
Under "THE FINDING OF THE BELOVED," the speaker describes a time before names, named existence, and "I" and "We," and describes the Beloved's curl as a center of revelation.
The favorites of sultans are likened to people climbing a precipitous mountain and falling from it because of anger and changes of time.
The speaker says Wine played the infidel and robbed him of his robe of honor, then wonders what vintners buy that is half as precious as the goods they sell.
Because Eriphyle is to decide disputes between Adrastus and Amphiaraus, Polynices bribes her with Harmonia's necklace to reveal Amphiaraus; Amphiaraus is forced to join and asks Alcmaeon to avenge him if he dies.
Sindbad sees fresh meat fall into the valley and recalls the famous valley of diamonds, where merchants throw meat so eagles carry diamond-bearing meat to their nests.
A nightingale sits on a bough of an oak and sings as usual.
With no more food entering the pool, the goblin dies of starvation.
Grimalkin demands meat; the mouse refuses. In rage, Grimalkin pounces and swallows the mouse, inkstand and all, not realizing the transparent glass is there.
The fowler says, "The fact is those quails are working together now... As soon as the quails begin to quarrel I shall be able to catch them."
The lion goes to a cave, lies down inside, and pretends to be sick.
“You are risking your life up there… come down here, where you will find plenty of better food.”
A wolf finds a lamb straying from the flock and looks for a plausible excuse to kill so helpless a creature.
"my trade is the butcher's, and I had no business to turn piper to please you."
The owl decides to use a trick, praises the grasshopper's song as like Apollo's lyre, says she has nectar from Minerva, and invites him to join her.
Achilles approaches with shining armor and Pelian javelin; Hector fears and flees from the gates, while Achilles pursues like a falcon after a dove.
After Philomela is placed on the painted ship and the land is left behind, Tereus exults that the object of his desires is with him and is compared to Jupiter's bird holding a hare in its nest.
A Hawk sees the Mouse, descends, and seizes him in its talons.
After frightening both animals, the Cat returns to her hole, pretends to be afraid, stays hidden by day, and goes out unseen at night to get food for her kittens.
THE LAMB CHASED BY A WOLF
The Wolves send a deputation proposing lasting peace with the Sheep if the Sheep give up the sheep-dogs to instant death; the Sheep agree.
"if you can say three things to me, the truth of which cannot be disputed, I will spare your life."
Menelaus and Ajax find Ulysses surrounded. A simile compares him to a wounded deer surrounded by wolves until a lion scatters them. Ajax's shield frightens the crowds away, and Menelaus conveys Ulysses to his car.
Oxen approach meadows by a rapid torrent; four herdsmen and nine dogs guard them, but two lions seize the leading bull and the dogs bay from a distance.
Ajax moves from ship to ship; Hector rushes before the Trojans toward the ships, compared to an eagle descending on swans or cranes; Jove leads him and strengthens his band.
Camilla denounces the Ligurian's deceit, runs swiftly as fire, catches the bridle, kills him, and is compared to a falcon swooping on a pigeon.
“These make the flesh of man their meat: / The helpless saints they kill and eat.”
The weasel begged for its life, saying it had cleared the man's house of mice and lizards and asking to be spared out of gratitude.
“As wolves love lambs so lovers love their loves.”
Telemachus says his second misfortune is that suitors press his mother to marry against her will and consume his household’s oxen, sheep, goats, and wine, threatening to ruin the estate.
A quoted simile describes hungry wolves ranging through fields while their whelps expect food and blood, followed by “So rushd we forth at once.”
Hector is likened to a lion among cattle; Periphes, son of Copreus, trips on his shield, falls, and is killed by Hector's javelin.
Men of business are described as stooping, pretending not to see those they have ruined, inserting their money like a sting into another unguarded person, multiplying the parent sum, and making drones and paupers abound in the State.
Unbelievers are threatened with continuing misfortune until God's threat comes to pass; earlier apostles were mocked before God seized unbelievers; God stands over every soul to mark its actions, while alleged associates are treated as empty names.
The speaker says he drinks wine because Allah will not take offence: before time, Allah knew that the speaker would drink, and the speaker cannot thwart divine prescience.
Theological discussion is described as trying to reconcile divine justice and benevolence with prescience, predestination of vessels to honour or dishonour, and mechanical necessity.
Omar answers predestination questions: “It is a deep sea,” “It is a dark road,” and “It is a secret” God has concealed.
“When, started from the Goal, / Over the flaming shoulders of the Foal / Of Heav'n, Parwin and Mushtari they flung, / In my predestined Plot of Dust and Soul.”
Jupiter asks why the Tortoise missed the banquet; the Tortoise replies, "there's no place like home."
Hippodamas, Perimele's father, takes offense and pushes his daughter, about to give birth, from a rock into the sea; the speaker receives and bears her up as she swims.
The introduction opens with men coming from near and far to an old Irish court to hear an ancient tale of Cuchulain's deeds in Cualgne's War.
The preface says shorter stories customarily preceded recital of the Great Tain, described as the central story of the Irish Heroic Age.
The affliction sends Pandion to the shades of Tartarus before his day and before prolonged old age.
Flidais goes to Fergus mac Rog by Ailill and Medb's decree so their sustenance may be available for the Raid of the Cows of Cualnge; every seventh day she supports the men of Ireland from her cows' produce.
Rose, eglantine, violets, jasmine, and closed blossoms respond to dawn wind; the Saki, Healer, wine-cup, Tavern-priest, and pious Sheikh are contrasted around grief, joy, and future bliss.
“Were it not Folly, Spider-like to spin / The Thread of present Life away to win-- / What? ... Breathe out the very Breath we now breathe in!”
The passage states that Birth Stories survived in India after the fall of Buddhism and that some were preserved in the Mahā Bhārata, described as a storehouse of Indian mythology, philosophy, and folk-lore, before the evidence resumes with the Pancha Tantra.
“the fire of the poem is what a translator should principally regard,” and it is likely “to expire in his managing.”
Scattered fragments of the Koran were first collected by Abu Bekr about a year after the Prophet's death at Omar's suggestion, because warriors whose memories held revelations were dying or being slain.
The translator proposes translating main-incident passages into English verse and linking them with short notes to present the entire story within acceptable limits.
Valerius Flaccus, Argonautica i.378 sq.: “Tectus et Eurytion servato colla capillo, / Quem pater Aonias reducem tondebit ad aras.”
The charioteer dons his charioteering suit, including a buckskin kirtle and a raven-feather mantle made by Simon Magus and transmitted through Darius/Nero, Conchobar, Cuchulain, and Laeg.
Those who pretend to be something they are not only make themselves ridiculous.
Abu'l Teyyeb Ahmed al Motanabbi is praised as an excellent Arabian poet whose exalted poetic inspiration led him to claim or present it as prophetic and to give himself out as a prophet.
Finnachta lifts the King of the World's body, brings it to his ship, and says he will go back to tell the tale in the East of the World.
Whether fables began with Aesop or Adam, and whether compared with Reynard the Fox or La Fontaine, the passage says the upshot is essentially the same: superiority is insolent because accidental, pride precedes a fall, and one may be too clever by half.
Pride is compared to a bubble inflated by wind; its shining ‘head’ is temporary, its ‘cap of rule’ falls, and it is ‘merged in wine.’
The Ass becomes so conceited that he stops and refuses to proceed with his load.
Aesop fables are mentioned under the theme that a haughty spirit precedes a fall, while the note says this is the only known story directed against pride from temporary possession of wealth.
Gangá hears the command, descends furiously, and intends to sweep Śiva away, but he catches and confines her in the tangles of his hair.
The lioness is astonished and furious at the proposal, considers death by holding her breath or starving, gives no answer, and the jackal returns home miserable.
The monkeys take the bright beads the next morning, but the Girl Monkey who took the pearls stays near the hole where she hid them.
Angels say that rule belongs to God and that safety depends on divine protection, but their hearts are described as rebellious, proud, and boastful, with arrogance likened to fire bursting from their breasts.
The boar sees the lion leave and decides that the lion must be afraid of him.
Cassandra was Apollo's priestess, was ravished by Ajax Oileus, became Agamemnon's captive, and was slain by Clytemnestra.
Priests are described as chosen mediators between gods and men who offer prayers and sacrifices for the people and instruct them on acceptable vows, gifts, and offerings.
The passage says the Golden Age had perpetual spring on earth and that seasons were unknown until the Silver Age; it also says this is an allusion to Eden found among heathen poets.
The Golden Age is described as practicing faith and rectitude without avenger, laws, punishment, fear, threatening decrees on brazen tables, or dread of judges.
Steam becomes hoarfrost as heat and cold interact; Ymir or Orgelmir comes to life amid ice-blocks, is born of rime, and is called an ice-giant. The quoted Eddic passage says there was no sand, sea, earth, heaven, or grass, only chaos.
At the beginning of the world the ground was very hot, burning people's feet and preventing most growth; only mugwort, oak, and pine grew, making them oldest, with oak and pine worshipped as divine trees.
The explanation says heathen poets likely learned from tradition about first parents in peaceful innocence, Edenic abundance, animal submission, the fall, and later labor; it says poets styled those happier days the Golden Age and Latin writers placed related
Proclus reports that some attribute the Silver Race to earth and say Hesiod makes silver of the family of Earth in the Great Works.
In the Golden Age, no pine tree has been cut from the mountains to sail the waves, and mortals know no shores beyond their own.
Adam is directed to turn toward and compass the place; Seth builds a house in the same form after Adam's death; the Deluge destroys it; Abraham and Ismael rebuild it at God's command on the former site and model by revelation.
People have Heaven-sent instincts to weave, clothe, till, and feed themselves; in the age of natural instincts there are no roads, boats, or bridges, and humans dwell with birds and beasts in undivided creation.
In a reported dispute before God, Moses addresses Adam as created and animated by God, worshipped by angels, placed in paradise, and blamed for expulsion; Adam replies by identifying Moses as God's chosen apostle, recipient of God's word, and recipient of the
"I entirely agree, he said, in these principles, and promise to make them my laws."
Sumana appears after Mangala and has three assemblies. The Bodhisatta is the Nāga king Atula, leaves the Nāga world with kinsmen, offers celestial music, gives garments of fine cloth, is established in the Three Refuges, and is foretold to become a Buddha. Sum
Joseph says, “a prison is more eligible unto me than the crime”; his Lord turns aside their snare, yet they imprison him for a time.
The Battas of Sumatra are said to shut up the house at feasts so that the soul remains and enjoys the food.
Encouraged, Mohammed resolves to proceed by private persuasion and not expose the affair suddenly to the public.
The old woman comes running; Alnaschar seizes her, identifies himself as the man she deceived with hypocritical prayers, and kills her after she begs for mercy.
Inside the house are dusty gloomy cells; an old hag makes a smoky fire with chaff; on the other side lies a yellow calf-skin, described as a main privilege for anyone who gets upon it.
Buide son of Ban Blai, a follower of Ailill and Medb, meets Cuchulain while the Brown Bull and fifty heifers move before the warriors; Cuchulain questions the men, challenges Buide to the ford, casts a short spear, and Buide falls at the ford, giving rise to A
The passage says the overwhelming sense of almighty power leaves no room for Nature, human will, chance, or Ahriman to bear responsibility for evils; the Only Real Agent must answer for all.
Citizens of a city debate the best material for new fortifications meant to improve town security.
Rama's first arrows fail; then a Wind-God dart tears off Kumbhakarna's arm and mace. An Indra dart lops off his left arm; crescent-headed arrows cut away his legs.
Ali is reported to have encountered people playing chess, asked about the images they were intent upon, and the passage states chess had recently entered Arabia after coming from India through Persia.
God gives cattle for bearing burdens and for slaughter; the audience is told to eat what God has given and not follow Satan’s steps, since he is a declared enemy.
Mohammed is supposed to have disliked carved chess pieces used by pagan Arabs, including figures of men, elephants, horses, and dromedaries; some commentators identify these with prohibited images.
“Gaming is prohibited by the Korn ... as wine”; al Meisar is explained as casting lots by arrows, practiced by pagan Arabs.
Some Arabs, weary of remaining quiet during sacred months, transferred observance of al Moharram to Safar so they could continue plundering incursions while sanctifying another month in its place.
The passage says Mohammed prohibited usury, and the author presumes he followed Jewish law, which forbids usury among Jews; Mohammed is said not to distinguish by religious group.
Diarmuid meets Finn alone on Beinn Gulbain. Finn says a hound followed a wild boar, the boar has often escaped the Fianna and killed thirty that morning, and identifies it as the earless Green Boar by which Diarmuid will die. Finn says Angus had put bonds on D
Cuchulain threatens to throw stones at Medb and fulfills it by casting sling-stones from opposite sides of a ford, killing the pet bird and tame squirrel on her shoulder; place-names are derived from the kills and the throw.
Through the ensuing tumult, "Rhonabwy awoke" on the yellow calf-skin, having slept "three nights and three days."
The woman is choked by emotion and seems near death; matrons gather around her mourning with piercing cries until she revives.
The passage says a promise of possession of the earth kept a sect alive for ages under names meaning or associated with the clothed in white, contrasting their white garments with Abbasid black banners and habits; al Mokanna's death is dated shortly afterward.
The passage mentions proud people, houris of celestial palaces, a curtain raised to reveal distance from God, and Paradise with houris, Koocer, wine, honey, and sugar; it asks for a present cup instead of future promises.
Youkahainen tells his mother that he weeps because he has promised Aino, his beloved sister, to Wainamoinen as a bride and companion.
After his wife's death, Fergus goes to Connaught, stays with Maev and Ailill, hears conversation, is promised cattle, and plans to bring them home.
Cuchulain warns Ferdiad not to come near; names Finnabair, Medb's daughter, as a lure; says many were deceived by her and that fifty chiefs who obtained the same maid went to their graves; urges Ferdiad not to break oath, friendship, bond, promise, or word.
Watanabe buckles on his sword, armor, and helmet; his comrades write their names on paper, which he says he will put on the Gate of Rashomon as proof of his visit.
“justice was doing one’s own business, and not being a busybody”
The sons encounter Vírúpáksha, a vast immortal elephant bearing the earth; when he shakes his head, the earth quakes, and they circle him reverently.
“there is no one in any rule who, in so far as he is a ruler, considers or enjoins what is for his own interest, but always what is for the interest of his subject”
Ferdiad asks why his attendant has praised Cuchulain, says Ailill and Medb have prophesied Cuchulain will fall by his hand, and orders arms readied on the ford.
Headings include the last Bodisat’s descent from heaven, birth, song of angels, prophecies by Kāḷa Devala and Brāhman priests, ploughing festival, skill and wisdom, four visions, and the birth of the Bodisat’s son.
Polyphemus grooms himself and looks in water; Telemus, son of Eurymus, warns that Ulysses will take his single eye, but Polyphemus laughs, says another has taken it already, and later moves along the shore or returns to his shaded cave.
Diarmuid comes to the king's dun, demands the cup or champions, and defeats successive groups of fighters sent out against him.
The boy explains that his father is a rich merchant, once childless; after a dream foretelling a son, wise men predict the boy will live happily until fifteen but then face danger, and that fifty days after Agib throws the brass horse statue from the mountain
The Sidhe woman foretells ravens over Osgar after battle, nine hundred falling by him, and the High King's death-wound from him.
After being taunted about his parentage, Oedipus consults Delphi; the Pythia tells him he is fated to kill his father and marry his mother.
Geirrod draws his sword to kill the singer, is dismayed by a transformation, falls on the blade, and dies as Odin foretold; Odin then rewards Agnar with the throne and prosperity for his humanity and ale.
Vidura says he grieves for Duryodhan's father and the aged Kuru queen; he imagines sons, grandsons, friends, and kin slaughtered or wandering homeless and friendless like a bird bereft of plumage.
Ajax says that before the Greek navy falls in flames, Troy and its god-built wall will sink beneath the Greeks, smoking in ruin.
Madan comes ashore, fights Glas, and dies by him; the narration says it was not in the prophecy that Glas would find his death there.
Hercules reaches the Lacinian shores with Iberian cattle, rests at Croton's dwelling, and says that in Croton's grandsons' time the place will be the site of a city.
Three differently colored flocks of birds hover over the towers, and three red-mouthed crow-shaped battle demons circle them and prophesy battle, blood, fallen men, and ravens.
Deirdre is addressed as a cause of destruction; Ulster shall sorrow in her time; she is called daughter of Feidlimid.
Ferdia rebukes the servant for praising Cuchulain, suggests he seeks a reward from him, says Ailill and Maev foretold Cuchulain's fall by Ferdia, and says he will slay Cuchulain for the fee.
Tissa appears ninety-two world-cycles ago. The Bodisat is born as warrior-chief Sujāta, takes vows, gains rishi powers, offers a heaven-grown lotus and Pāricchattaka flowers to Tissa, spreads a flower awning in the sky, and receives a prophecy that he will bec
Instead of a beast, Finn and his men see a tall dead man; the Red Woman identifies him as the King of the Firbolgs, foretells future trouble from his people, and says she is going to the Country of the Young and can bring Finn.
“THE Greeks have been overcome by the Persians”
Cliodna foretells Tadg's death in the green valley by the Boinn after a wound from a wandering wild deer and death by strangers; she will bury him under a hill named Croidhe Essu.
After learning that the men are from Ulster, the woman embraces Conall Cernach and says prophets foretold that he would bring ruin and sack the hold.
A yellow-haired youth kneels to Peredur, asks friendship, says he appeared as the black maiden and at earlier events, says he carried the bloody head and bleeding lance, identifies the head as Peredur's cousin killed by the sorceresses, says they lamed Peredur
Hallaj serves Teshtari, makes pilgrimage, becomes Junaid's disciple, receives Junaid's prediction about reddening the stake, and Junaid later signs that Hallaj outwardly deserves death but inwardly knows the Most High.
The Yellow Book version calls the woman Badb, while the Tain bo Cualnge account, where the prophecies are fulfilled, agrees with the Egerton version in calling her the Morrigan or the Great Queen.
Naisi says he fears Cathbad's prophecy; after he refuses, Deirdre seizes his ears and threatens shame and mockery if he does not take her.
The prophet is sent as witness, bearer of good tidings, denouncer of threats, inviter unto God, and shining light.
Muhammad "openly assumes the office of 'public warner,'" after which the Suras take a more prosaic and didactic tone while preserving rhyme.
Recite thou, in the name of thy Lord who created.
Opponents say they will not believe unless the apostle produces signs: a fountain, a garden with rivers, falling heaven, God and angels as vouchers, a gold house, ascent to Heaven, or a sent-down readable book; the reply asks whether he is more than a man and
Abraham questions his father and people about worship, asks the carved gods why they do not eat or speak, strikes them with his right hand, and asks whether the people worship what they carve.
The passage says the Gospel attributed to Barnabas was interpolated and altered, particularly by inserting Periclyte instead of Paraclete or Comforter.
The apostle says his people considered the Koran a vain composition; the passage states that every prophet has an enemy from among the wicked and that the Lord is sufficient as director and defender.
Shoaib exhorts the audience to fear God, obey him, gives just measure, weigh with an equal balance, avoid fraud and corruption, and states he asks no reward except from the Lord of all creatures.
Commentators say Jesus abrogated certain Mosaic restrictions on food and sabbath work, and compare this with later abrogations by Mohammed.
Sale says the text includes interpolated stories and passages that speak of and foretell Mohammed by name as messenger of God and great prophet, and he calls the work a forgery.
The ghost of Achilles appears to Agamemnon and his followers and tries to prevent them by foretelling what will happen to them.
Moses is remembered as upright, an apostle and prophet; God calls him from the right side of Mount Sinai, draws him near for private discourse, and gives Aaron as prophetic assistant.
The speech says that if the Twisted one is present, men's bodies will fall, grave-stones and martyrs will increase, and corpses will lie beneath his feet.
A quoted lament recalls a song praising the speaker's fair progeny as long-lived and free of sickness, trusts Phoebus's divine prophecy, and says the singer who was at the banquet has slain the speaker's son.
The passage asks whether Muhammad sincerely came forward as a messenger from God; if illiterate, Muslims infer the Koran is a standing miracle; if compiled from sources and presented as divine oracle, he would be open to charges of imposture.
Moses is associated with fire in the bush, being sent to Pharaoh, miracle-working power, Egypt, water from the rock, conversation with God, receiving and breaking law tables, anger at Aaron over the golden calf, and a search for al Khedr.
The note says Muhammad, wandering in hills near Mecca in anxiety after truth, saw Gabriel seated on a throne between heaven and earth.
Section VIII concerns principal sects among Mohammedans and those who pretended to prophecy among the Arabs in or since Mohammed's time.
Mohammed tells Khadjah that Gabriel had appeared to him and told him he was appointed apostle of God.
The covered addressee is commanded to arise, preach, magnify the Lord, cleanse garments, flee abomination, avoid giving in hope of more, and wait patiently.
The profession of belief includes God, what was sent down to the present community, and what was sent down or delivered to Abraham, Ismael, Isaac, Jacob, the tribes, Moses, Jesus, and the prophets; no distinction is made among them.
The woman says evil is fated for Cuchulain because of his deed, says she can send evil, and declares herself guardian of his Bringer of Death until his end.
Finn dreams Aodh Beag is without his head and Goll is fighting a strong man; the Druid says destruction is coming but Aodh Beag and Goll will not be wounded.
Trijaṭá recounts a dream foreshowing the Rákshas race overthrown by Ráma: an ivory aerial chariot drawn by a hundred steeds carries the white-clad sons of Raghu; Sítá appears in white on a snow-white hill by the ocean; she meets Ráma; Sítá, Ráma, and Lakshmaṇ
God verifies the apostle's vision that the believers shall enter the holy temple of Mecca securely, with shaved heads and cut hair, without fear, and with a speedy victory appointed besides.
Moses sees a dervish who has buried his body in sand for lack of clothing; the dervish asks him to pray for subsistence, and Moses prays to God for him.
The prophets are among the posterity of Adam, Noah's companions, Abraham, and Israel; they are guided and chosen, bowing in worship and weeping when God's signs are rehearsed; later successors abandon prayer and follow lusts.
Sejj Bint al Mondar sets up for a prophetess, gains followers, goes to Moseilama, marries him, stays three days, and returns home.
The Prophet is sent as witness, herald, warner, summoner to God by permission, and light-giving torch; he is told to announce boons, not obey infidels and hypocrites, abstain from injuring them, and trust God.
God commands Moses to go to Pharaoh because Pharaoh is exceedingly impious.
Ailill sleeps on his bed and sees a fair young man and woman; they identify themselves as Victory and Defeat.
Thracian women performing Dionysian rites attack and tear Orpheus apart; the Muses bury his remains at Mount Olympus, and his head floats in the Hebrus while murmuring Eurydice's name.
Finn starts from his bed because he has seen the Tuatha de Danaan taking up a quarrel against him and slaughtering the Fianna.
A fairy or vision promises bridles, brooches, and fairy treasure, goes to Corp Lee the Gray at Naymon, and answers his question about names with “Ruin” and “The Gathering of the Host.”
God says he will take Mohammed's part against scoffers who associate another god with God; Mohammed is told to praise, worship, and serve his Lord until death overtakes him.
A myth says Picus was a beautiful youth united to the nymph Canens; Circe desired him, he rejected her, and she changed him into a woodpecker, in which form he retained prophecy.
The passage says to follow those whom God directed and to tell the inhabitants of Mecca that no recompense is asked for preaching the Koran, which is an admonition to all creatures.
The Koran is described as initially a living authoritative proclamation of admonitions, promises, threats, and instructions, later published as a book after the prophet's death.
The Apostle is commanded to proclaim all sent down from his Lord; if not, he has not proclaimed the message, and God will protect him from evil men.
When religion becomes neglected or corrupted, God is said to re-inform humanity through prophets; Moses and Jesus are named, and Mohammed is described as their seal.
Glaucus has prophetic power and each year visits islands and coasts with marine monsters, foretelling evils.
After Coirpre orders the head outside, it says: "It is in many pieces you will be" and that great fires will be lighted by Finn in Luigne.
Pharaoh’s spears are broken by Moses’ wand; Jesus’ cures shame healers; poets and orators are humbled by the word of the Illiterate One.
A small number of Thamud listen to Saleh, while the rest demand that he cause a pregnant she-camel to come out of a rock; God grants it, and the camel is delivered of a weaned young one.
God gave Moses the power of working nine evident signs; Pharaoh tells Moses he esteems him deluded by sorcery.
Moses sees fire, approaches it, hears a divine voice, is told to cast down his rod, sees it move as though a serpent, and receives the white hand sign as one of nine signs to Pharaoh and his people.
Moses is sent with signs to Pharaoh and his princes; they mock him; punishments are inflicted; they ask Moses to pray according to a covenant and then break their promise after the plague is removed.
Celtchar returns near the men of Ulster, arouses them, and in sleep utters words to Conchobar predicting that the battle line will be formed and battle fought at Garech and Ilgarech.
Xanthus bows and speaks by Juno's will, promising safety today but warning Achilles that doom must come; he says Patroclus fell through divine force, Apollo stripped his arms, and the Fates demand Achilles' death by mortal and immortal hands.
Noah and Abraham are named; prophecy and scripture are established in their posterity; later apostles succeed them; Jesus son of Mary receives the gospel; followers of Jesus are described in relation to compassion, mercy, monastic practice, reward, and wrongdo
The passage says the book of the law was delivered to Moses, apostles followed him, Jesus son of Mary received evident miracles and the holy spirit, and some apostles were rejected, accused of imposture, or slain.
The sons of Merops ride together in a bright chariot; their father, skilled in prophecy, had warned them away from battle, but fate drives them on and they die; Diomed strips their arms.
The people's reckoning has drawn near; they turn aside and hear each fresh warning only to mock it.
Hud asks no recompense except from his creator and urges his people to ask pardon, promising heaven will pour forth plentiful rain and that their strength will be increased.
"We have sent no warner unto any city, but the inhabitants thereof who lived in affluence said, Verily we believe not that with which ye are sent."
The Koran contains parables of every kind, but unbelievers call a brought verse vain falsehoods; God seals unbelieving hearts, and Mohammed is told to persevere because God is true.
"the Morrigan, daughter of Ernmas, the prophetess of the fairy-folk, came in the form of a bird" and perched on a standing-stone in Temair of Cualnge.
The Oceanides, or Ocean Nymphs, are described as daughters of Oceanus and Tethys and as sea divinities endowed with prophecy.
Opponents have charged with falsehood what they do not comprehend; those before them similarly accused their prophets of imposture, and the end of the unjust is invoked.
The passage assigns to Apollo the institution of temples and sacrifices, service of gods, demigods, and heroes, repositories of the dead, and rites for propitiating inhabitants of the world below.
Before Shah Shudja’s death, Timur’s forces had advanced; in 1382 Shah Shudja sent him a propitiatory embassy with jewels, silks, horses, a scarlet dais, a royal standard, and a Chinese umbrella; Timur returned a robe of honour and jeweled belt.
Whoever takes vengeance equal to the injury done and is then unjustly treated will be assisted by God.
The passage says the literary character of Irish romance, especially the blending of prose and verse, is an important test of date and authorship; it suggests Irish authors used prose for simple narration and verse, possibly chanted by reciters, to awaken emot
Sindbad says he pities Hindbad, denies that his wealth came without danger, and promises a full account of his seven voyages and their wonders by sea and land.
Hidesato's fortune becomes famous; without expenses for rice, silk, or firing, he becomes rich and is called My Lord Bag of Rice.
Hesiod is cited for oaks bearing acorns and bees and sheep heavy with fleeces; Homer is cited for a blameless king whose just rule is accompanied by wheat, barley, fruit, sheep, and fish.
A person is asked to imagine a garden of palms and vines with rivers and fruits, then old age and weak offspring, and then the garden burned by violent fiery wind.
The bride is told to ask her husband for desired fish or birds, since he can capture creatures of forest, air, and water; the home has water-ground grain, waves washing vessels, a lake-shore, running water, goslings, and water-birds.
The threatened punishment may be near or distant; God knows the secrets of futurity and communicates them only to an approved apostle, with angels guarding before and behind him, while God comprehends and counts all things.
Teucer surveys the field from behind Ajax’s shield, shoots, withdraws beneath the sevenfold orb, and Ajax guards him as he moves.
If one of those who join gods with God asks asylum, the addressee is to grant it so he may hear the Word of God and then reach his place of safety.
When driving with the Rainbow-daughter, the bridegroom is warned not to lead her into unfrequented places, border copses, briers, brambles, marshes, rocks, or rubbish, unlike the protected conditions at her parents' dwelling.
Elephants bathe in Pampa, drink fragrant water, and disperse; bears, tigers, and deer are seen; high on the mountain is a deep, wide, hard-to-enter cavern blocked by rocks, with a cool pool, roots, fruit, and trees nearby.
Saleh is sent to Themoud, calls them to worship God alone, identifies the she-camel of God as a sign, tells them not to harm her, and reminds them of dwellings on plains and in hills.
The friends of God are those with no fear or grief; those who believe and fear God receive good tidings in this life and the next.
The sacred months are named as al Moharram, Rajeb, Dhu'lkaada, and Dhu'lhajja; Dhu'lhajja is the pilgrimage month at Mecca, and it with the preceding and following months was kept inviolable for safe travel to and from the festival.
Hanumán, called wise and brave, advises that Matanga cursed Báli so that Báli’s head would burst if he entered the tranquil precinct.
Ráma tells Lakshmaṇ to take arrows and bow and go with the Maithil lady to a mountain cave under thick trees; he orders obedience and says he wishes to fight alone until the fiends are overthrown.
The hosts move among rocks and dunes; Cuchulain is at Cuince, a mountain, and has threatened to throw a stone at Medb; Medb is surrounded by half the host and protected by a canopy of shields from strikes from high places.
Opponents are to be fought and ejected in relation to prior ejection; attack at the sacred Mosque is barred unless opponents attack there; desistance leads to mercy and an end of hostility except against the wicked.
Fintan's people offer three battles, kill thrice their own number, and all fall except Fintan and Crimthann; Crimthann is saved under a canopy of shields by Ailill and Medb and separated from Fintan.
Believers are told not to enter others’ houses until they ask leave and salute the family; if no one is present they must wait for permission, and if told to return they must return. Uninhabited public-type houses are excepted.
Bharat explains that the troops stayed away out of awe and because royal troops could harm the hermitage, holy ground, trees, springs, and huts; the army includes chiefs, men, elephants, and horses spread across the plain.
Socrates asks whether poets and other artists should be prohibited from exhibiting vice, intemperance, meanness, and indecency, lest citizens be corrupted by growing up amid images of moral deformity.
Great Ajax warns that the Greeks may all fall and calls the chiefs and guardians of the Argive race to save Patroclus from the dogs of Troy.
Vibhishaṇ says Rāvaṇ scorned him, that he left wife and children, and asks Sugrīva to tell Rāma that Vibhishaṇ stands as a suppliant.
Hector rushes into battle; Sarpedon asks him not to allow the foe to carry away his helpless corpse and says Troy should mourn him if he dies there.
Qur'anic inheritance laws are described as partly conformable to Jewish laws and as abolishing pagan Arab injustices against widows and orphans; Mohammed orders women respected, orphans protected, and women not inherited against their will but given shares.
He launches and sings the vessel to the ocean, asking eagle and raven for magic feathers to protect the vessel from floundering.
The Lares Familiares are ancestral family spirits who exercise protective power over family well-being and prosperity after death.
The hammer is sacred; the sign of the hammer is made to ward off evil and secure blessings, over infants during naming, for boundary stakes, thresholds, marriages, and funeral pyres.
Midsummer fire-festivals are set at the summer solstice; a medieval writer lists bonfires, torch processions around fields, and wheel rolling, says smoke drives away harmful dragons, and explains the wheel by the sun's highest point and descent; Frazer says th
The Mother Hawk asks about nearby friends and tells the Father Hawk to make friends with the Kingfisher, Lion, and Turtle so they can receive help in danger or trouble.
Some Bechuanas wear a ferret as a charm for tenacity of life; others wear a mutilated but living insect for a similar purpose.
Menelaus withdraws slowly from the dead body; the narration compares him to an unwilling lion forced away by loud clamor and darts, still threatening as it goes.
Finn and his men pursue a beautiful fawn; only Finn, Bran, and Sceolan continue, and the two hounds play around the fawn and lick it rather than harming it.
"Dhu'lkarnein... builds a wall to prevent the incursions of Gog and Magog".
Cingalese Goigote custom: after threshing, grain is heaped, threshers tie stalks with ears of corn into a knot and bury it in the heap to prevent devils from diminishing the corn; the European 'key' is said probably to serve the same purpose.
“for fear any one should rob you by the way when you are asleep in your ship”
Report stated that, while Cænis walked along the lonely shore, she suffered violence from the god of the ocean.
After the Siamese expulsion, a consecrated couch-grass rope painted red, yellow, and blue is fastened around the city walls to prevent the demons from returning.
Heilyn opens the closed door; the companions remember all evils, lost companions, misery, and their lord's fate. They carry the head to London and bury it in the White Mount; the concealment prevents overseas invasion while it lasts.
Summer-daughter is invoked to give fodder, water, provisions, and abundant milk to named cows and to cows given to Kullervo's keeping.
A later Isle of Man version used a wren suspended in crossed decorated hoops; boys sang, received coins, gave wren feathers in return, buried the bird in a marginal place, and preserved feathers as shipwreck protection for a year.
The thrifty merchant has his wagons drawn up in a circle and places the oxen and some men in the middle.
Peredur's mother, solicitous for her only son, removes him to deserts and unfrequented wildernesses with non-warrior company and forbids horses or arms near him.
Fergus shields Dubhtach; Ailill Finn’s spear pierces the shield; Fergus mac Oen-lama shields Fergus; Flidais comes from the castle and throws her cloak over the three.
Venus places mist and a divine cloud around the travelers so that none may see, touch, delay, or question them.
Penelope goes upstairs and mourns her husband until Minerva sheds sleep over her eyes.
Against chance dangers, children are to have 'wings': they are mounted on tractable, swift horses from earliest youth, taken to see war, and able to follow elder leaders and escape.
Sita is told that the monkey who spoke with her is being displayed with flames around his tail; she goes reverently to the fire and asks it to spare the Vanar if she has kept faith and vows.
After serving the King of the Goblins, the goblin is permitted to eat any man who sneezes in the house, unless another person says a blessing and the sneezer replies reciprocally.
The wolf agrees to music before dinner, takes out his pipe, and plays while the kid dances.
The hidden statue is the Palladium, a statue of Minerva destined to guard Troy’s safety as long as the Trojans possess it.
Shayban draws a circle around his fold before Friday worship; wolves cannot enter, sheep cannot leave, and the saint’s circle is called a barrier like stone.
“Picumnus and Pilumnus were two household divinities of the Romans” and “special presiding deities of new-born infants.”
The Grey Man came back from looking for the cup, took his sword, and made a stroke at Conan.
Lemminkainen summons heroes, forest and mountain powers, Hisi, Water-mother, Wellamo, maidens, and river nymphs to be his companions and bodyguard against wizards’ and enemies’ weapons.
The blessing invokes virtue, gods, saints, Viśvāmitra’s arms, holy fires, altars, sacrificial grounds, trees, rocks, lakes, mountains, Indra, the Sun, Varuṇa, time divisions, planets, celestials, elements, texts, spells, and the creator to protect Rāma.
The fable summary says Minos besieges Megara; the city's preservation depends on Nisus's lock; Scylla falls in love, cuts off the lock, gives it to Minos, is rejected, leaps into the sea, and is transformed after Nisus attacks her as a sea eagle.
A prized medicinal herb is compared with Homeric Moly, given by Hermes to Ulysses against enchantment and harmful forces; the note says Moly is probably a corruption of Sanskrit Mula, a root.
On the way through the charmed grove toward Circe's house, Odysseus meets Mercury with a golden wand, disguised as a young man; Mercury tells him his men are in pigstyes and offers a protective herb.
The blood shall be to you for a token on the houses where you are... Yahweh struck all the firstborn in the land of Egypt.
The note says, “On iron as a protective charm,” followed by comparative references.
The Vanars seek a sacred hermit's home and later higher peaks as refuge, fleeing from steep to steep, bending and crushing trees, and gathering around Sugriva on the royal hill.
An ancient tale is cited: a tree that foresters meant to fell was saved by reeds that stood around it, because love arose from neighborhood.
Vidar is depicted as armoured, sword-girt, and shod with a great iron or leather shoe; one explanation says Grid designed the shoe as protection for his last-day fight against fire, like her iron gauntlet shielding Thor against Geirrod.
In Sweden on Midsummer Eve mistletoe is sought for mystic qualities and attached in house or stall spaces so the Troll cannot harm humans or animals.
The note links contagious disease to earth exhalations and solar heat, interprets Apollo's arrows as angry rays causing atmospheric corruption, identifies arrows and harp as Apollo's angry and propitious symbols, and reports laurel branches placed on doors dur
A rowan growing out of another tree in Jutland is considered powerful against witchcraft because it does not grow on the ground, and it is placed over doors to keep witches out.
The swan-children fly to Sruth na Maoile between Ireland and Alban; the men of Ireland grieve and order that no swan is to be killed anywhere in Ireland.
At midnight Bahā Veled appears in a dream to the Sultan and warns him to flee; in a second dream he strikes him on the breast with a staff and says, “Arise.”
Nereus is represented as a kind, benevolent old man with prophecy who presides over the Aegean Sea as its protecting spirit.
Ajax says he came when called, saw Ulysses trembling and pale, opposed his shield to the enemy, covered him as he lay, and preserved his life.
Conn, Fiachra, and Aodh return after the storm; Fionnuala welcomes them and places Aodh under her breast feathers, Fiachra under her right wing, and Conn under her left wing.
Halcyone, alarmed, runs out, clings to Peleus's neck, and begs him with words and tears to send aid without himself and so save two lives in one.
In the Mentawej Islands, when a stranger enters a house with children, a family member gives the children’s hair ornament to the stranger to hold and return, protecting the children from the stranger’s harmful effect.
Wainamoinen prays to Ukko the Creator for peace, happiness, plenty, protection from hostile persons and plagues, preservation of sun and moonlight, removal of frost and hail, and a metal wall and stone fortress around Wainola.
The Iruath sons propose sending their hound around Finn three times daily to protect him, with prohibitions against fire, arms, and another dog; the hound wears a red-gold chain, circles and touches Finn three times, and produces mead-like sound and apple-gard
Śúrpaṇakhá leads the giants to Ráma’s dwelling; they see Ráma with Sítá and Lakshmaṇ, and Ráma tells Lakshmaṇ to guard Sítá while he fights.
The earthborn men go out under rulers, pitch camp in a high safe place, sacrifice, set up tents, and are to be soldiers, watchdogs, and guardians rather than shopkeepers; luxury and avarice would make them wolves and tyrants.
Uttara and Sweta come to save Abhimanyu and die; the youngest brother Sankha remains, and Arjun arrives to stop Bhishma and save Sankha.
Kokai is about to kill the fallen Hako, but Eiko rides in front of him and dares him to fight rather than kill a fallen man; Kokai flees.
The Green Champions ask where the grandson of Duibhne is so they can bring his head to Finn; Diarmuid says he would be a bad guard if he told them and refuses treachery.
After Rama denies his request, Lakshman pleads again. Rama praises him as heroic, virtuous, dear, faithful brother and friend, then asks who will provide for Kaushalya and guard Sumitra if he goes.
Sita says Rama has promised to aid the saints of Dandaka and now journeys armed with bow and arrows with his brother, causing her fear.
The Koreish repeatedly urge Abu Tleb to desert Mohammed and finally threaten open rupture if he cannot make Mohammed desist.
“This and no other is the root from which a tyrant springs; when he first appears above ground he is a protector.”
Humans are created and fashioned; angels are commanded to prostrate to Adam, and all prostrate except Eblis.
Dundubhi is described as a bull-shaped monster, mountain-sized and as strong as a thousand elephants; proud of his strength, he goes to the Ocean and challenges him to fight.
Osgar, dying, answers: "I am as you would have me be."
Khara rides out, recognizes the omen of his throbbing left arm and is troubled, but laughs at the signs, boasts, and vows to kill Raghu's son and Lakshmana so his sister may drink their lifeblood.
The passage says a beggar may be the harbinger of an army of Islam or the orthodox, and that an infidel will flee the beggar's importunity as far as the wall of China.
Hatim Tayi is described as the proverbial prince of Arabian generosity, with many anecdotes current about him; he lived before the Caliphs and was also a poet.
“Single log gives forth no flame”; “Single mill-stone doth not grind”; “One is duped.”
A pearl is described as a special dewdrop caught by a special oyster and perfected by providence.
Joseph is carried away, placed at the bottom of a well, and receives a revelation that he will later declare the deed to those responsible.
Daśaratha calls the keeper of treasures and commands that robes and gems be given to Sītā for the years she will live in the forest.
Clarke renders the comparison as Achilles being as mad as a bull in the open Circus pushing at a red stuffed coat used to provoke him.
Wooing was by proxy; Agamemnon wooed Helen for Menelaus, and Idomeneus is noted as coming in person rather than sending a deputy.
As Ket exults near the boar with knife in hand, Conall the Victorious enters the palace; the Ulstermen shout and Conor swings his helmet to greet him.
The passage discusses the difficulty of judging evils by name, the ease of imputing secret wickedness, and examples of Greek and Roman public figures attacked by such accusations.
The Monkey receives great applause, which makes the Camel envious and desirous of winning the assembly’s favor by the same means.
Aeneas calls for a valorous fighter to lift gauntleted hands and announces a bullock for the conqueror, with sword and helmet for the conquered.
Euryalus reviles Ulysses, suggesting he is unskilled in sports and resembles a trader or merchant rather than an athlete.
At the gallows, the executioner places the cord around the merchant's neck; the Sultan's purveyor rushes in and says the merchant did not kill the hunchback because the purveyor is responsible.
A nobleman announces a public theatre entertainment with prizes for novel acts, drawing conjurers, jugglers, acrobats, and a popular clown.
The crowd applauds; darkness and evening sky spread; a red lamp shines; Duryodhan leaves the ground with Karna.
The chariot arrives in dust; Diomedes stands victor at the goal, Sthenelus receives the tripod-vase and woman, and the horses are unyoked.
Priam checks the spreading grief and commands the Trojans to perform the rites, fell forests for a funeral pyre, and trust that Achilles grants twelve days of honors to the dead.
After the verses, all the Hellenes call for Homer to be crowned. King Paneides asks each poet to recite his finest passage. Hesiod recites about the Pleiads, harvest, ploughing, forty hidden days and nights, sharpening the sickle, and seasonal agricultural lab
Men who had served their country well receive a gold crown, and a herald publicly announces the honoree’s name.
Fergus macRoig hears the counsel, deems it an outrage that Dubthach should betray Cuchulain to the hosts, kicks Dubthach away, and reproaches him.
A poem by Labid Ebn Raba is said to have been fixed on the gate of the temple of Mecca, and the second chapter of the Koran was later fixed beside it.
A prophet sits in the marketplace and tells fortunes for anyone who hires him.
Vulcan returns after the sun’s warning, summons the gods, complains that Venus dishonours him because he is lame, points to Mars and Venus on his bed, and demands repayment from her father.
The Lemnian God opens ivory folding doors, admits the deities, the bound figures are seen disgracefully, and the gods laugh at the heavenly story.
Frazer states that immediate and mediate expulsions of evil are identical in intention: to make a total clearance of the ills infesting a people.
The bridal day brings music, feasting, palm-drink, actors, bards, minstrels, adorned Matsya women, Draupadi among the royal ladies, and maidens leading the bride.
Ráma, his brothers, and Sítá raise loud cries of weeping that echo around the mountain; Bharat’s army fears the sound of the chiefs’ weeping.
At the festival warriors recount combats and valor, carry tongue-tip trophies, sometimes use beast tongues, and place swords on their thighs; swords turn against false declarations, and demon beings are said to scream from weapons.
The new ruler or family head vows to perform a deed of valor within the year; guests then make similar vows, and the source connects the custom with the verb "to brag."
Duhsasan enters the inner chambers, tells Draupadi she has been won at the game and must come to the council chamber as a slave; she trembles and tries to flee toward the women's rooms.
Draupadi asks why no chieftain, hand, or voice protects a virtuous wife and says Kuru honor and Kshatra prowess are lost in the shameful scene.
Jámí punishes the originators: N'imat-i Haidarí has his moustache cut off and loses pious garb, while his brother wears a fool’s cap and rides backward on an ass amid public remarks.
The story spreads; nobles ask Pwyll to put away Rhiannon, but he refuses and says that if she has done wrong she should do penance.
An unnamed knight gives a thick gold ring at the gate, enters Arthur's hall, throws liquor from a golden goblet onto Gwenhwyvar, strikes her, and challenges anyone who would dispute the goblet and avenge her to follow him to the meadow.
The inhabitants of Najran are said to have become Christians in the time of Dhu Nows; Jews of Hamyar challenged neighboring Christians to a three-day public disputation before the king, nobility, and people, with Gregentius for Christians and Herbanus for Jews
In Latinus' city bereaved mothers, brides, sisters, and orphaned boys lament, curse the war and Turnus' bridal, and call for Turnus to decide the issue himself; Drances sharpens the accusation, though other counsel supports Turnus.
The argument summarizes the book: Hector remains outside Troy; Minerva aids Achilles by taking Deiphobus’s shape; Hector is slain; Achilles drags the body; Priam, Hecuba, and Andromache lament.
Ferdiad wakes before morning anxious about combat, the treasures and maiden, the alternative of facing six champions, and his conviction that appearing to Cuchulain at the ford will cost him head or life.
The passage says there is no devil in the addressees' companion, who is a public preacher; the note identifies this with Mohammed warning tribal families of God's vengeance from Mount Safa.
A declaration on the day of the greater pilgrimage states that God and his apostle are clear of idolaters; repentance is urged, and painful punishment is announced for those who believe not.
After about three years, Mohammed no longer keeps his mission secret and says God commanded him to admonish his near relations.
Public Penates were worshipped by the Roman people as two youthful warriors and later regarded as identical with Castor and Pollux.
Homer travels from Argos to Delos, stands on the altar of horns, recites the Hymn to Apollo, receives citizenship from the Ionians, has the poem dedicated by the Delians in Artemis' temple, then sails to Ios to join Creophylus as an old man.
Children on the road say the usurer is coming and avoid him lest dust from his feet touch them and make them cursed like him.
Saouy tries to take the beautiful Persian by force; Noureddin pulls him from his horse, beats him, and returns home with her while the people applaud and refuse to help Saouy.
Socrates says guardians are like watch-dogs; male and female dogs share employments, so women with the same employments as men need the same education in music, gymnastics, and war, though this may provoke jokes about riding, weapons, and naked exercise.
Al Shafe is reported as saying the practitioner should be fixed to a stake and proclaimed as one who, leaving the Koran and Sonna, applied himself to scholastic divinity.
At Obermedlingen, the man who gives the last stroke gets a straw figure called the Cow, has his face blackened, is tied with straw ropes to a wheelbarrow, and is wheeled around the village; Frazer notes anthropomorphic and theriomorphic confusion.
Hase-Hime studies music, poetry, letters, and the koto; at twelve, she and Terute are summoned to perform before the Emperor at the Festival of the Cherry Flowers.
The ox is brought into the village, a crowd gathers, one hundred carts are placed in line, and the ox is yoked to the first wagon.
The whore and whoremonger are to receive one hundred stripes; compassion must not prevent execution of God's judgment; some true believers are to witness their punishment.
The men rise early to remove stones and trees from roads, make rough places plain, build causeways, dig ponds, build halls, give gifts, and keep the Commandments.
The shepherd becomes suspicious, catches the wolf in the act, ties a rope around his neck, and hangs him on the nearest tree.
The Sultan ordered notes distributed among them, with some assigning death, some cutting off hands, and some whipping.
The passage asks about one obliged to screen himself with his face from punishment on the day of resurrection and says the ungodly will be told to taste what they deserved.
Eëtion, father of Andromache and king of Thebes in Cilicia, is linked to a city ravaged by the Greeks for assisting the Trojans.
After refusing to acknowledge the Koran to be created, Ebn Hanbal is severely scourged and imprisoned by order of Khalif al Motasem.
Four chiefs report bad dreams; the fifth is absent, then brought by force, refuses to speak, and the senior chief has him buried in a hole up to his chin for a day and night.
The people of Pharaoh are exposed to hell-fire morning and evening and are ordered to enter severe torment when the hour of judgment comes.
Scyron forced guests to wash his feet on rocks, kicked them into the sea for a tortoise to devour, and was killed by Theseus in similar fashion.
The adults go hunting with their own water but leave none for the two small children; the elder brother finds them nearly speechless from thirst, splits the tree, and water gushes out for them to drink and bathe in.
Near the goal, Gyas tells Menoetes to steer close to shore and the leftward reefs; Menoetes fears hidden rocks and turns toward open sea.
Thersites accuses Agamemnon of taking wealth and women, urges the Achaeans to leave, and recalls Agamemnon's seizure of Achilles' prize.
Ravana says killing an envoy would be improper and orders Hanuman's tail to be set aflame so he returns disgraced.
Rāma stops Śūrpaṇakhā’s purpose, rebukes Lakṣmaṇ for jesting with a savage wrathful creature, and orders that she be marked and disfigured.
“and send against them flocks of birds,”
Hanuman considers conciliation, gifts, disunion, and force; he rejects the first three and resolves to punish Ravana by destroying his pleasure-grounds.
"THE hands of Abu Laheb shall perish... His riches shall not profit him... He shall go down to be burned into flaming fire"
On the way home, the rabbit makes the badger walk first, ignites his bundle of grass with flint and steel, explains the noises as Crackling Mountain and Burning Mountain, and the badger runs home with his back burned.
Æolus had six sons and gave them their sisters as wives; in Canace's case, pregnant by her brother Macareus, he sent her a sword for suicide.
When they proudly persist in the forbidden, the command is given: 'Become scouted apes;' further chastisement until the day of resurrection is declared.
Battus takes the robe and tells about the cattle; Hermes, angry that Battus is double-tongued, strikes him with his staff and changes him into a rock.
Perfected souls entering eternal beatitude continue to influence terrestrial souls; prayer for the dead and visiting tombs seek their help, which may be material or spiritual and includes purification of the mind toward God.
Chuang Tzŭ tells Hui Tzŭ of a southern phoenix-like bird that flies from the south sea to the north sea, alights only on the wu-t'ung tree, eats bamboo fruit, and drinks pure spring water; an owl with a rotten rat carcass screeches at it, and Chuang Tzŭ applie
Pure water is naturally clear, smooth if untouched, unclear if dammed, and is called an emblem of the virtue of God.
The speakers conclude that they do not need multiplicity of notes, a panharmonic scale, or makers of complex many-stringed instruments.
Opposition by old associates leads the tyrant to purge the state, removing high-spirited, wise, and wealthy citizens rather than the bad.
Cephalus, son of Deion and an Athenian, owned a hound no beast escaped; after accidentally killing Procris and being purified by the Cadmeans, he hunted the fox with the hound.
Ulysses purifies the cloisters and courts with fire and sulphur; women arrive with torches and embrace him.
Agastya departs; Rama becomes free from sorrow, memorizes and recites the hymn facing the sun, sips water three times, takes his bow, sees Ravana, and meditates on the sun.
Believers must not come to prayer drunk or polluted until they understand or have washed; if water is unavailable, they rub pure sand and bathe face and hands with it.
Costa Rican Indians are reported to distinguish nya from the more virulent bu-ku-rú; bu-ku-rú is associated with first pregnancy, disused objects, houses, unvisited places, Pico Blanco, and dusty blow-guns, and is removed from objects or houses by beating them
On one day Iroquois men in wild-beast skins, masks, and tortoise-shell hand coverings drive evil spirits from huts with noises, taking fuel from fires and scattering embers and ashes; confession is interpreted as preparation for expelling evil influences, and
The Macusis girl cooks at a separate fire in her own vessel; a magician mutters charms and breathes on her and valuable contacted items; her pots and drinking vessels are broken and buried; after bathing she is beaten by her mother with rods and later is descr
Venus rejoices, travels by harnessed doves through the air to the Laurentine shores, and tells Numicius to wash away from Aeneas whatever is subject to death and carry it beneath the ocean.
Those who had fasted washed and rubbed blood-kneaded paste on the body to take away infirmities; the head of household anointed the threshold, and the High Priest did the same ceremonies in the temple of the Sun.
The imitative poet is compared to the painter: both are linked with inferior truth, and the poet is said to strengthen feelings while impairing reason.
Ten young men strike people with water-dipped branches, put the branches aboard the prao, and tow the disease-burdened prao out to sea.
The Apostle is told to take alms from their substance to cleanse and purify them and to pray for them.
The person purified by faith, remembering the Lord's name and praying, attains felicity.
If unclean, purify; if sick, travelling, or without water after stated conditions, use clean sand on faces and hands; God desires purification, not burden.
Ráma tells Bharat to place his hand on his, touch water, and efface sin; Bharat sips purifying water, denies seeking rule, and offers to dwell alone in banishment if obedience to their father requires it.
Nestor praises the offers as princely, names Phoenix, Ajax, Ithacus, Hodius, and Eurybates as delegates to Pelides' tent, and instructs prayer to Jove in silence with pure hands.
In England, Wales, Cornwall, and the Isle of Man, midsummer bonfires, torches, and firebrands are reported in streets, fields, hills, villages, and near cattle; practices include leaping, blessing apples, carrying torches village to village, placing smoke over
After many leagues, the group sees the Jahnavī, the Rivers’ Queen, with white-winged birds, delights in the sight, and halts on the holy strand.
“The stream Rámáyan leaves its sacred fount / The whole wide world from sin and stain to free.” The Prince of Hermits is the parent mount, and Ráma is the sea.
Rama identifies the Godavari, Agastya’s hermitage, Sarabhanga’s shed visited by Indra, Atri’s hermits, Atri’s sainted dame, Chitrakuta, the Jumna, Bharadvaja’s place, the purifying Ganga, and Sringavera where Guha reigns.
Bharadvāja says that gazing on Chitrakūṭa’s sacred peaks turns the soul to holy things; many aged saints have won heavenly reward there through devotion.
Future rulers are lovers of country tested by pleasures, pains, hardships, and dangers; the failure is rejected, while the one who comes forth pure, “like gold tried in the refiner’s fire,” is made ruler and honored in life and after death.
The apostolic figure is told not to pray there; a temple founded on piety is more fitting, and it contains men who love to be purified, while God loves the clean.
Question about women’s courses; they are called a pollution, and men are instructed to separate from women during them until cleansing; God loves those who repent and are clean.
The oyster-shell has fallen the other way: the lover changes pursuit into flight, while the other follows with passion and imprecation; the lover is described as faithless and harmful.
The Ass is elated and reasons that a Lion unable to face a Cock will be even less likely to stand against an Ass, so he pursues the Lion.
A tunny-fish is chased by a dolphin, carried onto a sandbank by his flight, and the dolphin follows; both lie out of the water gasping.
On earth they act as avenging deities, punishing murderers, perjurers, failures in duty to parents or strangers, and disrespect toward old age; no place lies beyond their reach.
Finnchad easily gathers the assembly and muster ordered by Conchobar; Ulstermen around Emain set out for the field of Emain in service of their king and to await Conchobar's recovery, while those south of Emain follow the host's trail and hoof-prints.
Perseus' dangers include pursuit by Sthenyo and Euryale, Medusa's winged sisters with iron claws; the note says Ovid alludes to marvelous travelers' tales and mentions Herodotus.
Zetes and Calais, sons of Boreas and Argonauts, delivered Phineus from the Harpies; the Strophades are explained as named because Iris turned them back from pursuing the Harpies there.
Cuchulain tells Laeg to drive after the host, give the left board to them, and says he will cease to live unless a friend or foe of the men of Erin falls by his hand that night.
Savage Island natives killed strangers in distress and their own returning people out of dread of disease, and later quarantined ship goods by hanging them in the bush for weeks.
Melesigenes, while working on the legend of Odysseus, finds a ballad about the quarrel of Achilles and Agamemnon; the Achilles grows under his hand; disjointed lays of ancient bards are joined, like Cid-related lays, into a chronicle history named the Iliad.
The Pomegranate and Apple-tree dispute the quality of their fruits, each claiming its own is better.
The High King asks to exchange spears with Osgar; Osgar refuses, and they threaten one another with spears of seven and nine spells.
Momotaro says, “The first thing necessary in an army is harmony,” orders the dog, monkey, and pheasant to be friends with one mind, and the pheasant becomes a member of the suite and receives half a cake.
The passage says poems have taken their theme from the Tain and the deeds of Cuchulain and lists titles including The Foray of Queen Meave, The Old Age of Queen Maeve, The Defenders of the Ford, The Tain-Quest, and The Laughter of Scathach.
Sugriva recognizes the bowstring sound, rises in fear, and asks Tara to calm Lakshman with gentle speech before Sugriva meets him.
Enmity and hatred will last until the day of Resurrection; “Oft as they kindle a beacon fire for war shall God quench it.”
Hymir says Thor may have the kettle; Tyr cannot lift it, and Thor raises it only after tightening his belt of strength fully.
Diotima says people risk, spend, toil, and die for an eternal name and immortal memory of virtue; she cites Alcestis, Achilles, and Codrus.
From Finnabair of Cualnge, the hosts of Erin divided over the province in pursuit of the bull; the passage says they traveled by the listed places until they reached Finnabair.
Medb proceeds on the morrow with a third of the host by the highroad of Midluachair to Dun Sobairche and Cuib to seek the bull, while Cuchulain presses and pursues her.
Diotima says gods are happy and fair, possess good and fair things, and that Love, because he lacks these, cannot be a god.
Ráma questions many trees and plants, including Kadamba, Bel, Arjun, Basil, Tila, Aśoka, Palm, Rose-apple, Cassia, Jasmin, Mango, and Sál, asking whether they have seen Sítá.
Penelope hears Ulysses’ words, rebukes Melantho, and says she intended to see the stranger and ask him about her husband.
Ethne says she called Finn out for a race from the Wood of the Two Boars to the Great Ford; Finn crosses first, and Caoilte overtakes Ethne and cuts her into two equal halves.
The race will degenerate so far that even a new-born child will show the marks of old age.
Seyyid Burhānu-’d-Dīn sees Bahā Veled’s mausoleum door open by itself and a great glory spread from it through house, city, and nature; he swoons.
Fand sings of Cuchulain returning in his car: Fidga's plain shakes, blood-red canopies swing, the wheels drone, steeds move like spring wind, and fifty golden balls float in his breath.
The Buddha sends the lay retinue ahead, enters Jetavana with monks, and the grove is described as brightened by the halo from his person like gold-dust.
Bres wonders at what seems like the sun rising in the west; the Druids identify it as the shining of Lugh’s face. Lugh salutes them, states his divided affiliation, and demands the milch cows of Ireland.
Rāhula’s mother sees the Blessed One begging with shaven hair, yellow robes, and a vessel; she beholds his Thirty-two signs, eighty lesser marks, and many-coloured halo, reports him to the king, and praises him as the Lion among Men.
King Bimbisara comes with priests and nobles, falls at the Buddha’s feet, which bear the sacred wheel and emit a golden halo, and sits respectfully with his retinue.
Helios rides in his chariot, shines upon men and gods, and gazes from his golden helmet.
Achilles stands above the rest, dresses in divine arms forged by the fire god, and is driven by grief and revenge with eyes described as living fire.
At an assembly on the Hill of Uisnech, an armed troop approaches from the east, led by a young man whose face is bright like the setting sun and cannot be looked at directly.
Dartaid is summarized as fairy vengeance for breach of faith; Flidais as a raid resembling Scottish Border riding ballads; Regamon as a merry foray by boys and girls with a good ending; Flidais and Regamon are said to lack supernatural elements.
The Hyades are cloudy divinities, accompanied by rain, and represented as incessantly weeping.
The bathing of Cybele's image is called probably a rain-charm and compared with throwing effigies of Death and Adonis into water.
The passage mentions cunning devices for hunting, especially chasing honey bees, and notes that rain-magic was actually practised.
The little greyish bird runs on the ridges, calls at night, is called a rain-maker, and its cry is connected with rain after egg theft or during drought.
Near Dorpat, when rain is wanted, three men climb fir-trees in an old sacred grove; they imitate thunder with a hammer and kettle or cask, lightning with fire-brands, and rain by sprinkling water with twigs.
“In favour of taking aquilex as rain-maker is the use of aquaelicium in the sense of rain-making.”
Frazer describes leaf-dressed girl customs, says she represents vegetation spirit and water-drenching imitates rain, then gives Russian stranger-drenching and Minahassa priest-bathing examples.
A branch is dipped in water to obtain rain from a tree-spirit; Frazer explains this as sympathetic magic and compares it with a New Caledonian skeleton-water rain rite and with European customs of drenching festival trees.
There are said to be 360 idols in and around the Caaba, equal to the days of the year; their chief is Hobal, brought from Syria and claimed to procure rain, a statue of a man made of agate that had lost a hand.
The passage states that rain may be constrained by disturbing the rain-god's haunts; Dards place impure objects such as cowskin in springs to bring storms.
Destroyed generations and rain-fed parched land are signs; the day of decision is asked about; on that day infidels' faith will not avail and no respite remains.
The lapis manalis, kept near a temple of Mars outside Rome, is dragged into Rome in drought and is supposed to bring rain immediately.
The rainbow is described as a bridge of communication between heaven and earth, explaining why the Greeks made Iris an intermediary between gods and men.
“The bow of Indra is the rainbow.”
Juno cannot endure prayers for one who is dead and commands Iris to go to Sleep and have him send Halcyone a vision in the form of dead Ceyx.
When the tribes are camped around the plain, Wirreenun and the other rainmaker make rain fall over the plain and fill it with water.
The country is drought-stricken: rivers are mostly dry, grass is dead, trees are dying, and bark rain shelters have long lain unused.
Khara commands Dúshaṇ to call fourteen thousand mighty giants and make ready his chariot, bows, swords, shafts, and lances for battle against Ráma.
Iris descends on wings, finds Hector by the bulwarks on his chariot, and repeats Jove's command.
Jove gives the bleeding god to Pons' care; Pons pours balm around the wound and heals the immortal flesh quickly.
"a nature having in perfection all the qualities which we required in a philosopher, is a rare plant which is seldom seen among men."
At Helios' dazzling palace, Phaethon approaches the sun-god, who removes his crown of rays and swears by the Styx to grant a favor.
The hosts divide from Finnabair, set the country on fire, gather people and cattle, and Medb asks for the bull; Lothar reports that Donn went with three score heifers to Dubcaire Glinni Gat.
The Locrians lack heavy close-combat equipment but are skilled with arrows and sling-stones; from the rear they shower missiles on Trojan ranks.
Heavenly voices praise Hanuman, say Lanka is in ruin, and state that the fires have not harmed a hair of Sita's head.
With help from his brother-Titans, Cronus dethrones Uranus.
Injustice is described as strife among the three principles, interference, and a rebellious subject asserting unlawful authority against a true prince.
The fable begins with the members of the body rebelling against the belly.
Etain falls through a roof into a golden cup of milk, is swallowed by Etar's wife, and is carried in her womb until born again as a maiden.
Ulysses rebukes Atrides for shameful and timid words, warning that flight would abandon the Greek troops and give victory to Troy.
As the warriors pass on the way, Paris first excuses his delay to Hector.
Nass River doctors may suspect that a doctor swallowed a patient’s soul or that it is in the head-doctor’s box; they perform bodily procedures, inspect the box, wash the head-doctor’s head, and pour the remaining water on the sick man.
The Karens of Burma are said to feel the need to secure the rice soul; if a rice-field does not flourish, they suppose the rice soul is detained from the rice, and if it cannot be called back the crop will fail.
Stesichorus completed a poem called the recantation, and immediately his sight returned.
If the bridegroom treats his young wife well, he will be treated worthily and receive a cordial welcome at her homestead.
Oolah throws a bubberah with extra twist and force; it hits the Galah on the head, removing feathers and skin. The Galah shrieks, follows Oolah, rolls him on a bindeah bush, rubs him with her bleeding head, and says he will always carry bindeahs and her blood-
While Aeneas struggles with the root, the Daunian goddess changes again into the likeness of Metiscus and gives her brother his sword.
An elephant limps to the carpenters with a swollen sore foot; the men find a great splinter, pull it out, and wash the sore carefully.
The two traders are friends; the village trader leaves his plow with the town trader, who sells it, keeps the money, and says, “The mice have eaten your plow.”
With twenty-four pennies, the young man sets a pot of water near the city gate and gives drink to five hundred grass-cutters, who acknowledge his service and promise help when needed.
While the fox is away foraging, the eagle takes the fox's cubs up into the tree as a meal for herself and her family.
The Deer sees the Turtle has been taken, decides to save him, lets the hunter see him, and leads the hunter into the forest while staying just out of reach.
Cuchulain calls on Fergus to turn, threatens him, identifies himself as Fergus's fosterling, and reminds him of a promise to flee before Cuchulain when Cuchulain is wounded in the battle of the Tain.
The peruser is asked to seek God's mercy for the author, forgiveness for the transcriber, charitable benefit for themselves, and pardon for the owner.
Fergus invokes the honor and training he bestowed on Cuchulain and asks him to give way; he promises to retreat before Cuchulain later in the Tain, so that all the men of Erin will flee as well.
The Master answers, "Is not RECIPROCITY such a word?"
Māra reflects that he has followed the Master looking for fault, finds no sin, and sees him as beyond his power. In sorrow, he draws sixteen lines for sixteen thoughts about perfections and extraordinary knowledges he did not attain.
The king sees that the big monkey saved the whole troop and promises to have him cared for for the rest of his life.
Ailill asks who the first hero is; Fergus identifies Conchobar son of Fachtna Fathach by lineage as High King of Ulster and says he sat on the mound of sods.
By revelation Moses is told to throw down his rod; it swallows the rods falsely made to appear as serpents. Truth is confirmed, Pharaoh and the magicians are overcome, and the magicians prostrate themselves and profess belief in the Lord of Moses and Aaron.
Ravana pauses to call magic to his aid; Sugriva recognizes the guileful purpose, leaps into the upper air, and returns to Rama.
The notes explain odor and hope, Jacob’s blindness and restoration by Joseph’s coat, Ferhad as Shirin’s lover, Majnun’s madness for Layla, and Joseph’s beauty.
A note compares Iliad II and says the writer took Thersites’ hunched shoulders and put them on Eurybates’ back to convince Penelope.
The slave longs for human society, leaves the lion, returns to town, is recognized and chained, and his former master orders him thrown to beasts at a public spectacle.
The note asks why Penelope did not ask to see Ulysses's scar, which Euryclea had told her about, or why Ulysses did not show it.
Camaralzaman's letter recalls seeing Badoura asleep, giving her his ring, taking hers in exchange, enclosing her ring, and awaiting her reply in the ante-room.
Apollo's intervention brings the Delphic priestess, who explains the relationship between Ion and Creusa and produces infant charms and a wicker basket.
A male dwarf and a female dwarf had been at Arthur's court for a year after receiving harbourage and had not spoken to anyone during that time.
“I shall put you to the test... Tell me, then, how he was dressed, what kind of a man he was to look at, and so also with his companions.”
The young men tell Finn they killed the Surly One and bring berries; Finn says Diarmuid plucked them because he recognizes the smell of Diarmuid's hand.
Still incredulous, Penelope orders in Odysseus' hearing that his bed be brought from his chamber.
Kilhwch gives Custennin a gold ring; Custennin cannot fit it on his finger and places it in the finger of his glove, then gives the glove to his wife to keep.
Priam asks about the broad warrior ordering the ranks like a ram among a flock; Helen identifies him as wise Ithacus from a barren island.
Penelope descends, considers whether to question or embrace Ulysses, sits opposite him by the fire, and fails to recognize him because of shabby clothing.
The passage names the four cases as highwayman, prince, theologian, and poet, and says they show Recognition and Revolution turning life from chaotic dream into well-ordered drama of which God is the Protagonist, with illustration in Islam as in Christianity.
Helen asks whether they know the strangers and says the young man looks like Telemachus, whom Odysseus left as a baby when the Achaeans went to Troy.
Athene urges Odysseus to reveal himself to Telemachus, restores his royal appearance, and father and son embrace; they plan secrecy and a bow contest, then Odysseus resumes beggar form and is recognized by Argo, who dies.
The editor notes Laeg's familiarity with the land of the fairies in the Literary form, including his knowledge of Labraid's land, Labraid's recognition of him by a five-folded purple mantle described as a fairy gift, and Laeg's recognition of Manannan; the edi
Ailill asks Fergus who the warrior is; Fergus answers with martial epithets and identifies him as Connud macMorna from the Callann in the north.
The wise man knew the man was a demon because he cast no shadow; he says they do not throw away water until they see more.
The magicians cast ropes and rods and invoke Pharaoh's might. Moses casts his rod; it swallows what they had falsely made to appear as serpents. The magicians prostrate and profess belief in the Lord of Moses and Aaron; Pharaoh objects that they believed witho
Laeg tells Cuchulain that a single warrior approaches and describes his appearance, clothing, dog-staff, and sword; Cuchulain says these are tokens of a herald bringing message and parley.
The helmsman calls the crew mad, says the captive must be a god such as Zeus, Apollo, or Poseidon, and warns that they should release him lest he stir up dangerous winds and squalls.
A rainbow may guide followers to the departed Lama's cradle, or the infant may declare himself the Grand Lama and living Buddha of a particular temple.
A foot-page reports a man in the wood to the Steward; Kai confronts Geraint, asks his identity and purpose, demands he come to Arthur, attacks him, and is struck down by Geraint's lance-shaft.
Medea mingles wolfsbane from Scythia for Theseus, and Ægeus presents it to his son as if to an enemy.
Prince Toyonari calls Hase-Hime by name; she recognizes him as her father, runs to him, clings to his sleeve, and bursts into tears.
Badoura and Haiatelnefous arrange plans; Badoura summons Camaralzaman privately, dismisses attendants, takes the talisman from a small box, and hands it to him while asking its use.
The princess reacts furiously to the physician's robe; the prince whispers, "I am no doctor, but the Prince of Persia, who has come to set you free."
Euryclea says Ulysses is by his own fireside and offers the boar scar she saw while washing him as proof.
Maimoune transforms into a gnat, stings Camaralzaman's throat, and wakes him; he sees the Princess of China, admires her, and kisses her while enchantment keeps her asleep.
The princess wakes beside Camaralzaman, admires him, says she will love him, shakes him without waking him because of Maimoune's spells, notices her ring on his finger, kisses him, and falls asleep.
“He gave the ring that bore his name, / A token for the captive dame.”
Sita takes a sparkling gem from her hair as a token her husband will recognize; the Vanar envoy bows and binds it on his finger.
Sugriva reports seeing Ravana carry a struggling woman through the clouds as she cried Rama’s and Lakshman’s names; she threw down her outer robe and anklets toward Sugriva and two companions, who found and kept them.
Joseph's brothers come for provisions; he recognizes them though they do not recognize him, requires them to bring their brother, and has their money placed in camel-packs before they return to their father.
“a good example of fairy vengeance”; the troop's appearance “recalls similar descriptions in the Tain bo Fraich, and in the Courtship of Ferb.”
Aethra leaves Ilium for the Hellenic camp, is recognized by Theseus' sons, and is requested by Demophon from Agamemnon; Agamemnon waits for Helen's consent, which she gives through a herald.
Inside the hall they see two youths playing chess on a golden bench, a hoary-headed man beside a pillar in an ivory chair carving chessmen, and the maiden sitting on a chair of ruddy gold.
Joseph's brethren came to him; Joseph knew them, but they did not know him.
The passage says God reconciled the hearts of former enemies, made them companions and brethren, and delivered them from the brink of a pit of fire.
Apollo brings Hermes to Olympus, obtains an oath by the Styx, gives him the Caduceus, and Hermes uses it to reconcile two fighting snakes; the wand, serpents, and wings are interpreted as power, wisdom, and despatch.
The best physician separates fair from foul love, converts one into another, eradicates or implants love, and reconciles hostile elements such as hot/cold, bitter/sweet, moist/dry.
The chieftains stand with Vibhishan in the enemy's land, look at Lanka's towers, massive walls, and barred portals, and ask how their legions can enter the guarded city.
While shielded from darts, the Greeks obtain the long-contended body of the slain.
The rowan's guardian snake is roused by order of the king, and Fraech restores Finnabar's ring from out of the water.
The author refers to previous discussion of the Ouseley manuscript, the history of FitzGerald's poem, and Oriental influences, and says a short history of the major materials is necessary after the poem was rescued from 'the oblivion of the penny box.'
The old Epic has been expanded, but its leading incidents and characters remain discernible, like marble figures recovered from ruins of an ancient world.
The speaker laments Achilles' death and says he bore Achilles' body and arms on his shoulders and now seeks to bear the arms away.
Cuchulain tells Laeg to open Ferdia's body and take out the Gae-Bulg because he cannot be without his weapon; Laeg removes it, and Cuchulain sees it bloody and red beside Ferdia.
The Dagda brings out a heifer received as wages from Bres; her call to her calf returns Ireland's cattle taken by the Fomor as tribute.
Lemminkainen, still determined, asks where to secure a swordsman and says he will take Tiera/Kura of the islands, a magic broadsword hero, as aid and protection.
Donn says their many armed men have worn away and that the Men of Dea come three times each year to battle them on the green outside.
The note says Vishṇu may become tortoise, boar, or fish; avatárs can recur at catastrophes of nature or humanity and have transitory effects.
Heracles is represented as constantly visiting the house of Ceyx of Trachis and saying that the good go of themselves to the feasts of the good.
The contents list includes Cuchulain’s slaying of the smith’s hound, taking of arms, slayings of named opponents, combats, harrying, proposals, violent death, finding of the bull, and the meeting of Cuchulain and Finnabair.
The kind giant warns that the being who uses the sky as his head is angry with him and says red clouds would mark his blood if he is slain.
Those without a match are told to remain chaste; slaves seeking a written redemption instrument are to receive one if good is known in them, and maid-servants must not be compelled into prostitution if they wish chastity.
The passage reports that the Andamanese regard reflections rather than shadows as souls; some Fijians distinguish a dark soul and a light soul identified with reflection; and Motumotu viewers of a looking-glass thought their likenesses were their souls.
Sigurd agrees if Regin assumes the curse and forges an unbreakable sword; after two failures, fragments of Sigmund's weapon are made into a blade that splits the anvil and cuts floating wool.
Mohammed is said to have reclaimed his countrymen from idolatry and established sole worship of the true God.
A Quiteva who has lost a front tooth refuses to die, publicly explains the loss, states that he will continue living and reigning for his subjects’ welfare, condemns the old practice, and establishes a new law for successors.
A richly dressed man with a wide embroidered golden-yellow cloak is in the boat; Diarmuid and Grania recognize him as Angus, who has come again to help them escape from Finn, and they go with him to Brugh na Boinne for a while.
Duryodhan shelters by a dark, limpid lake, and the sons of Pandu track him there like hunters tracking a wild beast.
Verses describe angels and men sprinkling flowers, blessing the Bodhisatta, urging fulfillment of the ten Perfections, and using similes of trees, moon, sun, rivers, and ocean; he takes the ten Conditions and enters the forest.
Believers are reminded that when they were few, weak, and afraid of being snatched away, God gave refuge, strengthened them, assisted them, and bestowed good things.
"I betake me to Thee, against the promptings of the Satans" and ask that they gain no hurtful access.
The speaker is told to ask the Lord not to set him among the ungodly, to turn aside evil with better action, and to seek refuge from the suggestions and presence of devils.
Lemminkainen asks for a place to hide from battle, spears, and arrows; the maidens answer that the island has many castles and courts where even many pursued heroes could hide.
Kullervo says farewell to his father and asks if he will weep; the father refuses to mourn and says he will beget a better hero; Kullervo says he can make a second father from loam, sandstone, berries, sea-grass, willow roots, and birch fungus.
At the woodland border, Osmoinen, the ancient Wainamoinen, speaks from the cornfield, telling Aino to wear her golden crosslet, pearls, and hair adornments for him.
The king summons Camaralzaman and says he wishes him to marry; the prince respectfully says he did not expect the proposal, that marriage is distasteful to him, and that he needs time.
God made a covenant with Adam, but Adam forgot; the angels were told to worship Adam, all did so except Eblis, and Adam and his wife were warned about a foe and the garden.
Cuchulain refuses the first proposal, saying the Ulstermen would kill the milch-cows for winter meat and that accepting the bondwomen would leave disgrace among the men of Ulster.
The big grey man cuts at the horses, puts pieces of horse-flesh on fifty rowan-tree spits, serves the flesh raw, and threatens Finn after Finn refuses to eat it.
The angels are commanded to worship Adam and all do except Eblis, one of the genii, who departs from the command of his Lord; Eblis and his offspring are described as enemies when taken as patrons besides God.
"GOD," says al Bokhri, "offered him the keys of the treasures of the earth, but he would not accept them."
Gidgereegah and Quarrian ask to enter the dardurr, but Gwineeboo and the women refuse, citing the lack of kangaroo meat and the men’s failure to heed the child.
Circe asks why Ulysses refuses meat and drink; Ulysses answers that no right-minded man would eat or drink until his friends are freed and seen with his own eyes.
Cippus develops horn-like growths on his forehead; augurs say he will be chosen king if he enters Rome; he chooses banishment, is honored with a horned bronze statue, and is later discussed with rationalizing comparisons to natural horn-like excrescences.
A young woman in a dress of every colour tells Cuchulain she is daughter of Buan, loves him, and has brought treasures and cattle; Cuchulain refuses because of hunger and the ongoing struggle, and she offers help.
The fable heading says Turnus asks Diomedes for help against Aeneas; Diomedes refuses from fear of Venus and recounts followers transformed by Venus into birds; an Apulian shepherd insults Nymphs and becomes a wild olive tree.
Socrates asks what Simonides meant; Polemarchus explains that justice means doing what is proper: good to friends and harm to enemies, including alliances with one and war against the other.
Yao offers the empire to Hsü Yu and then Tzŭ Chou Chih Fu; Tzŭ Chou Chih Fu declines while treating illness, and the narrator says he would not let empire injure his chance of life.
Speke is refused entry at a village because the inhabitants fear the unfamiliar white man and tin boxes, saying the boxes might be transformed Watuta come to kill them.
A Grasshopper comes and asks for a few grains, saying she is starving.
The king recalls rejecting an angel's report of his son's death during austerities; the Buddha says the king formerly also disbelieved death reports even when bones were shown, tells a birth story, and the king attains the Fruit of the Third Path.
Medb calls on her people to meet Cuchulain in combat; each refuses, saying that battle with him is no easy thing.
A man given scriptures, wisdom, and prophecy should not tell followers to worship him as well as God, but should direct them to be perfected in things pertaining to God.
Diarmuid arms himself, questions several doors, and hears friendly groups offer protection; he refuses so that Finn's anger will not fall on them.
Moses tells his people to remember God's goodness in appointing prophets and kings and giving unprecedented gifts, and commands them to enter the holy land destined for them.
The angels are commanded to prostrate before Adam; Eblis refuses to bow to one created of clay, asks respite until Resurrection, vows to destroy Adam’s offspring except a few, and is allowed to entice and deceive, while lacking power over God’s servants.
God says to the angels, "Worship Adam"; all worship except Eblis, who asks whether he should worship one created of clay.
The Pylian says he hates Tlepolemus' father as an enemy; Hercules overthrew Messene, Elis, and Pylos, brought sword and flames into his home, and killed eleven of the twelve sons of Neleus, leaving only the speaker.
Finn hears that the Kings of the Green Champions are bound by Diarmuid, goes to the hill, and asks Oisin and Osgar to loosen them; Oisin and Osgar refuse, and Conan and Lugaidh's Son also will not help.
“There stood the royal mother: she / Besought her son to set thee free… ‘O be the Maithil queen restored / With honour to her angry lord’.”
Ulysses says Achilles' wrath and pride remain fixed; he scorns friendship and proposals and does not care to save the army or free the fleets.
Fergus asks for cattle to sustain his men. Ailill refuses, saying the gift would appear motivated by fear that Fergus might take his wife, but offers an ox and bacon. Fergus refuses the food and challenges Ailill to a duel by the ford.
Ailill Finn refuses to host Fergus because Flidais loves him; Fergus asks for cows, Ailill Finn refuses the cows but offers lesser food, and Fergus rejects it as no honour-gift.
they all worshipped him, except Eblis
Cuchulain cuts away the sod under Etarcumul's feet, throws him down, and warns him to leave, saying he would have cut him apart but for Fergus.
The definition of justice is said to have been upset; Thrasymachus asks whether Socrates has a nurse, says she leaves him to snivel, and says she has not taught him to know the shepherd from the sheep.
Rāvaṇ holds the Maithil lady and strikes Jaṭāyus; Jaṭāyus tears away ten left arms, and ten more grow from the giant’s body before the fighting continues.
Democracy comes to power when the poor are victorious, kill or exile some, and give equal shares in government to the rest.
The Tain is attributed to the filid; its present author is described as pro-Ulster; later stories react against Cuchulain's glorification; the Fenian saga of Finn follows, and Macpherson mingles the two saga traditions.
The editor calls Curoi's exploit a survival of the Munster account of the Heroic Age, part of which may be preserved in tales of Finn mac Cumhail.
The wicked one bites his hands, regrets not following the Apostle and not avoiding a misleading friend, says he was led astray from the Warning, and Satan is called man's betrayer; the Apostle says his people treat the Qur'an as vain babbling.
The commentator says most particulars of Mohammedan prayer seem copied from others, especially Jews, differing chiefly by having more daily prayers.
The dialogue says such sentiments about the gods arouse anger; their utterer is to be refused a chorus, and teachers may not use them for the young, because guardians should be true worshippers of the gods and like them as far as men can be.
The battle is said to be very hard, with many dead and both troops nearly destroyed; when more Fianna arrive, the Tuatha de Danaan use Druid mist again and depart, while the wounded Fianna recover at Almhuin.
Karna strings the weapon and fixes arrows, but Draupadi declares she will not wed a Suta's son; Karna leaves the attempt unfinished and gazes at the Sun.
A golden maiden on snow-shoes meets Kullervo; he invites her to his sledge and fur-robes, and she replies that the Death-maid should sit beside him.
Circe says Glaucus should court someone willing, presents herself as a goddess, daughter of the radiant Sun, powerful in charms and herbs, and tells him to despise Scylla and accept Circe's attachment.
Theseus leaves Ariadne, hopes to marry Phaedra; Phaedra comes to Athens, loves Hippolytus, and builds a temple to Venus near Troezen to see him more often.
When the log remains motionless, the Frogs return to the surface, grow bolder, and sit on it.
The account draws near for the people of Mecca; they treat the newly revealed admonition as sport and privately call Mohammed merely a man, the message sorcery, dreams, forgery, or poetry, and ask for a miracle.
Athene invents the flute, is laughed at by gods and goddesses for her facial contortions while playing, looks at herself in a fountain, throws the flute away, and never plays it again.
Echo, a mountain nymph, loves Narcissus, son of the river-god Cephissus; rejected, she pines away until only her voice remains, repeating sounds in hills and dales.
Iphis, of humble family, sees noble Anaxarete, falls passionately in love, comes suppliantly to her doors, petitions her nurse and servants, sends tablets, fastens tear-wet garlands to the door-posts, lies on the threshold, and reproaches the bolt.
The speaker is grieved by what opponents say; earlier apostles were accounted liars and vexed until divine help came, and the words of God cannot be changed.
Before the speaker, apostles were charged with falsehood and bore wrong with constancy until God's help came.
The addressed messenger is told that previous apostles were accused; humans are warned against deception; Satan is called an enemy; unbelievers face torment and righteous believers mercy and reward.
The people of Noah accuse God's messengers, and Noah says he is a faithful messenger, asks them to fear God and obey, and says he asks no reward except from the Lord of all creatures.
Their apostles come with evident miracles, but the peoples reject the message and express doubt about the religion to which they are invited.
Opponents swear they would believe if a sign came; signs are in God's power alone; their hearts and sight will be turned aside, and they will wander in error.
Every city is destined for destruction or chastisement before Resurrection and this is written in the Book; earlier peoples denied miracles, Themoud maltreated the she-camel, and the vision and cursed tree are linked with dispute, terror, and increased wickedn
The speaker rejects excessive laughter for guardians and gods, including Homer’s scene of inextinguishable laughter among blessed gods at Hephaestus.
The Northland maiden says she will not wed for riches and chooses Ilmarinen for wisdom, worth, good behavior, and because he forged the Sampo.
Kyllikki begs Ahti not to go to war and describes a dream in which fire and flames rise from the chimney, windows, rafters, chambers, floor, ceiling, halls, and doorways.
Pan is called the son of Hermes and a wood nymph and is born with horns and goat-like features; his mother flees at his appearance.
Sale’s note says commentators tell of Jesus sending disciples to Antioch; they meet Habb, heal his sick child, cure many infirmities, preach one God, are imprisoned by the prince, and another disciple, often identified as Simon Peter, is sent.
Noah is sent as a public preacher, calls his people to worship God alone, warns of the terrible day, and is rejected by unbelieving chiefs who call him an ordinary man followed by abject people and call them liars.
Noah is sent to his people, tells them to worship God alone, fears punishment for them, is accused by the chiefs of manifest error, and replies that he is a messenger who brings messages and counsel from the Lord.
The men ask to steal cheeses and livestock and return to the ship, but Odysseus refuses because he wants to see the owner and hopes for a present.
A myth says Picus was a beautiful youth united to the nymph Canens; Circe desired him, he rejected her, and she changed him into a woodpecker, in which form he retained prophecy.
After night passes, Aino goes early to the forest to gather birchen shoots and tassels, making a bundle for her father, a broom for her mother, and tassels for her sister.
Sigmund deposes Borghild, later seeks and receives the hand of Hiordis, while Lygni, a rejected suitor from Hunding’s race, becomes angry.
Even if a book written on paper descended to the addressee and the unbelievers handled it, they would call it manifest sorcery.
Rejecters say they found their fathers following a persuasion and guide themselves by their footsteps; wealthy people in earlier cities likewise claimed to tread in their fathers' tracks.
God is named as provider; the Lord will gather people and judge between them in justice; the messenger is sent to mankind to announce and threaten; the threatened day cannot be delayed or hastened.
When the jackdaw chatters, the pigeons detect the disguise and peck him until he escapes.
The chapter opens with the letter S, an oath by the admonitory Koran, and a statement that unbelievers are proud and contentious; destroyed generations cried for mercy too late.
Mokdd says they will not say, as the children of Israel did to Moses, 'Go thou and thy LORD to fight, for we will sit here,' but instead will fight with him.
The passage says Arabs ascribed divine power to stars and said rain was from a certain star.
He says he cannot reconcile, bribe, or sow dissension among the Rákshasas; “force shall yet their king chastise.”
His mother answers that they have abundant gold and silver, including a chest of treasure uncovered by a plowshare in a serpent-filled meadow, and offers it to him.
The speaker says he is forbidden to worship false deities invoked besides God and will not follow the opponents' desires.
Some people try to save the lore from death by decking each tale with modern arts, magic breath, morbid magic dreams, and mystic gleams.
The wise book is called signs; God's will is revealed to a man among the Meccans to warn and give good tidings; unbelievers say it is manifest sorcery.
God is to deal with a created man given riches and sons who opposes the signs, plots, turns away, calls the message magic and mortal speech, and is to be cast into Hell-fire.
The passage names Al-Lat, Al-Ozza, and Manat, then says these are mere names given by people and their fathers without divine warranty.
Allat, Al Uzza, and Manah are named; the passage challenges assigning female offspring to God and says these goddesses are only names without divine authorization for worship.
A comparison from human slave ownership asks whether slaves are equal partners in what has been bestowed on their owners.
Lakshmana says Rama should not submit to exile, calls the king aged and subject to Kaikeyi’s will, and insists Rama is faultless and beloved even by foes.
The Fianna are reluctant to bury the Red-Haired Man on Inis Caol, but Finn says he will not break his word, places the body on an old white horse that has grown younger on the hills, and follows it with twelve Fianna.
Idun is introduced as the personification of spring or immortal youth; she arrives in Asgard with Bragi and offers the gods daily apples from her casket that confer immortal youth and loveliness.
When the Blessed One goes from Sāvatthi to Rājagaha, the men give up that faith, put their trust again in heresy, and return to their former condition.
Cephalus says many old men complain of lost pleasures and slights, but he blames character rather than age; he recalls Sophocles describing old age as escape from love, a mad and furious master, and says old age may bring calm and freedom when passions relax.
Humans once lived free from ills, toil, and sickness; a woman removes the great jar's lid and scatters its contents, causing sorrow and mischief.
Footnote 452 cites customs of letting a bullock go loose after a death; one cited case says the animal is let loose 'to become a pest,' and the note suggests that perhaps the older idea was that the animal carried away death from survivors.
To get revenge, the farmer ties tow to the fox’s tail, sets it on fire, and lets the fox go.
The narrator says Mohammed's passiveness was due to lack of power; after assistance from Medina he announced God's permission for defense and later claimed divine leave to attack, destroy idolatry, and establish true faith by the sword.
The speaker says Mohammed’s law was not propagated by the sword alone and was embraced by nations not conquered by Mohammedan arms, including peoples who ended the sovereignty of the Khalfs.
The sacred-month observance seemed reasonable to Mohammed and met with his approval; passages of the Koran are said to confirm and enforce it, forbidding war in those months against those who acknowledge them as sacred while permitting attacks on those who do
The passage says Mohammedism was established and idolatry rooted out throughout Arabia except Yamama, where Moseilama had a party until Abu Becr's caliphate; Arabs united in one faith and under one prince later made wide conquests.
Sura CIX addresses unbelievers and says the speaker does not worship what they worship and they do not worship what he worships, ending with distinct religions; the note says it rejects a proposed compromise with old Meccan deities and renounces Meccan idolatr
Mohammed is named as God's apostle; his companions are fierce toward unbelievers and compassionate among themselves, bowing and prostrating, bearing facial marks of prostration, described in the Pentateuch and Gospel, compared to growing seed, and promised par
“O PROPHET, why holdest thou that to be prohibited which GOD hath allowed thee, seeking to please thy wives...”
Persians, through vicinity and intercourse with Arabians, are said to have introduced Magian religion among some tribes, particularly Tamim, before Mohammed.
Other sects are said to have taken refuge in Arabia from imperial edicts, and Mohammed is said to have incorporated several of their notions into his religion.
Christianity is described as afflicted by clerical ambition, abstruse controversy, schisms, contentions, malice, rancour, and loss of the substance of religion.
The hero of the stories, the Buddha in his last or previous births, is said to have appealed to medieval Christians and become an object of Christian worship.
“be assiduous at prayer, and give alms... both privately and in public; before the day cometh, wherein there shall be no buying nor selling, neither any friendship.”
Mohammed's law is said to have stopped the Pagan Arab custom of burying daughters alive, motivated by poverty, disgrace, captivity, or scandal; a daughter's birth is described as considered a misfortune.
The passage discusses accusations about Mohammed's love of women and says he permitted plurality of wives with limitations among his followers, in a context where polygamy was not counted immoral in Arabia and the East.
Mohammed sends letters to neighboring princes; Khosr tears his letter; Mohammed says God will tear Khosr's kingdom; he reports revelation of Khosr's death by Shiryeh; Badhn later receives confirmation and converts with Persians around him.
The passage describes ancient Arab religions, freedom of thought from political liberty, Koreish Zendicism compared with Sadducee-like error and perhaps Deism, and some Koreish monotheists free from idolatry before Mohammed.
The passage says Mohammedans comply with the prohibition of gaming better than with the prohibition of wine, with common people among Turks and Persians varying in addiction to play.
Wine, including all strong and inebriating liquors, is described as forbidden in the Koran; the passage notes disagreement over whether only excess or all use is prohibited.
The passage says caliphal power had declined, Turkish militia held real power, Islamic political unity had fractured, and external threats included pressure in Spain and the First Crusade context.
Chadijah and Waraka are described as acquainted with Jewish and Christian books; Muhammad's travel to Bostra and a wider circle of Meccan religious enquirers are discussed.
Commentators include all games subject to hazard or chance under the name of lots and forbidden games, including dice, cards, and tables.
The children come to land, trust Mochaomhog, are brought to his dwelling-place, and hear Mass with him.
After the meal Noureddin asks for wine; Scheih Ibrahim says he has renounced wine after pilgrimage to Mecca; Noureddin suggests obtaining jars by ass without touching the wine himself.
He cites Japanese influence in language, customs, and religion, including sake libations to gods, an apparently archaic Japanese word for prayer, and reverence for the Japanese hero Yoshitsune.
Early Christian missionaries are said to have confused heathen beliefs and merged them into the new faith; Easter is given as an example through the transfer of attributes and name from Eástre.
The passage says the Koran helped transform Arabians from poor and ignorant inhabitants of an arid peninsula into adherents, propagators, conquerors, empire founders, city builders, and library collectors.
In the comparable portion, Ferdiad is unwilling to oppose Cuchulain and is goaded by Medb; Fergus' scenes are fuller, including his warning to Cuchulain, who is indignant at needing warning against one opponent.
Medb summons Fergus to fight Cuchulain at the ford; Fergus objects that it would not befit him to fight a beardless young lad, his own disciple and the fosterling of Ulster.
The men of Erin decide who should be sent to the ford and select Ferdiad, a great warrior of Domnann, Cuchulain's foster-brother, trained under the same instructresses.
Ferdiad says that even with Finnabair, Ai, and Cruachan he would not seek the Hound; he and Cuchulain have equal skill, the same nurses raised them, and they learned their art together; his heart bleeds for love of him.
Arjun condemns the tactic as shameful and deceitful and recalls climbing Bhishma's knee and calling him father as a child.
With Virata away and Uttara reluctant, the disguised Arjun is said to come to the rescue; the introduction also mentions Pandav weapons hidden in a tree and wrapped like corpses.
When Grania sees grey-haired Finn, she says it is a wonder he did not ask for Oisin, who would be more fitting for her than a man older than her father.
Good men are said to regard ambition and avarice as disgraceful, to avoid the reputation of hirelings or thieves, and not to care about honour.
Finn sounds the Dord Fiann, appoints night watchers, and sends Conan to the cave of Liath Ard with Aodh Beag and the hounds after Conan refuses to watch alone.
The king comes down the river, sees the beautiful white elephant working, pays the carpenters a great price, and the elephant leaves with a last look at the children.
Great Yü is described as ointment for a sore; wigs are for bald people, doctors for sick people, and medicine for a loving father implies the father's sickness.
The Bodisat sees the horse’s vanity, says it should be taken to another pond or ford, and compares overuse of one food to tiring of even fine milky rice with curry.
The princes decline to leave their sister and say they consult all three together. After they forget to ask her twice, the Sultan gives Bahman three little golden balls whose falling noise will remind them.
Sugríva says Ráma has kept his vow, but he cannot delight in ruling while the queen, the people, and Angad mourn Bāli's death.
Hanuman feels shame for destroying the town in anger, fears Sita may have died, considers his own death, worries about facing Sugriva and the royal brothers, and reasons that Sita's virtue and the fire's mercy would protect her.
Professor Lassen is cited: Harivarsha and the Northern Kurus appear at the furthest accessible extremity of the earth; the Northern Kurus have a real geographical basis and were later included in mythical geography.
Frazer states that all Aryan peoples from Hindustan to the Hebrides tell external-soul stories in various forms; a common form has an invulnerable being hiding his soul far away, a captive princess learning the secret, and a hero destroying the hidden life to
Hesiod is reported as mentioning Troglodytes, Pygmies, Half-dog people, and Great-Headed people.
The passage reports Silenus and Midas conversing about an unknown region: Asia, Europe, and Libya are islands surrounded by ocean, beyond which lies a vast continent with unknown bounds and larger, longer-lived inhabitants.
The tribe enters the water and splashes; Wirreenun goes behind each person, appears to suck the back or top of the head, draws out charcoal lumps, and spits them into the water.
The blind, lame, sick, and the addressed believers may eat in their own houses, relatives’ houses, houses whose keys they possess, or friends’ houses, and may eat together or separately.
Wild beasts surround but do not attack the fallen camel until a returned pilgrim removes an amulet from its neck; then they tear it apart.
The son of Apollo restores life through remedies and herbs against Pluto's will; Cynthia hides Hippolytus, ages and disguises him, renames him Virbius, and settles him in a grove under her protection.
“Thrasymachus is pacified, but the intrepid Glaucon insists on continuing the argument.”
The searcher says his search has been fruitless, fears returning in shame, and wonders how to face the Vánar band, Angad, and Jámbaván.
“When the training in music and gymnastic is completed, there follows the first stage of active and public life. But soon education is to begin again from a new point of view.”
Cathba teaches Conchobar and pupils in druidic learning at Emain; a pupil asks the day's presage; Cathba says the boy who takes arms that day will be renowned forever but short-lived.
The poem says Deirdre will do a wild and hateful deed in wrath against the king of noble Ulster; her little grave will be there and her tale renowned.
A Sāvatthi landed proprietor becomes a monk after his wife’s death and has a hermitage, kitchen, and storehouse stocked for his own use.
The note says that a translation of the poem in which Fand resigns Cuchulain may be found in Thurneysen.
Shems tests Jelāl by asking for a slave, a youth, and wine; Jelāl offers Kirā Khātūn, offers Sultan Veled to carry Shems’s shoes, and brings a pitcher of wine. Shems cries out, tears his garment, bows to Jelāl’s feet, praises him, and declares himself a discip
T'ai Wang Shan Fu is attacked; the attackers reject goods and demand territory. He departs with his staff to avoid killing, and his followers found a new state at Mount Ch'i.
Attainment of desire formerly meant nothing could be added to happiness; now it means office, but office is external and adventitious. One should not equate office with desire or become a toady because of poverty, but be equally happy under all conditions.
The prophet and faithful are not to pray for forgiveness for kin who associate others with God once it is clear they are inmates of Hell.
"With a hard flint stone... In a thousand pieces the image she broke. / Riven and shattered the idol fell"
Bharata tries to bend Rama’s will, but Rama remains inexorable and keeps his father’s decree.
Believers are warned not to take fathers or brethren as friends if they prefer infidelity, and not to hold family, wealth, merchandise, or dwellings dearer than God, his apostle, and religion.
Prince Wei of Ch’u sends messengers with costly gifts inviting Chuang Tzŭ to be Prime Minister; Chuang Tzŭ refuses with the analogy of a fattened sacrificial ox and says he prefers mire and freedom to serving a ruler.
Guardians are to have no houses, lands, or other property; they receive food from citizens, lack private expenses, and avoid dividing the city through separate households and claims of mine and not mine.
The guardians should have no property beyond what is necessary and no private house or store closed against entry.
Rama sees the ceremonial vases, remains undiminished by loss of empire, leaves the rule of earth behind, refuses chouries, the white umbrella, chariot, attendants, friends, and citizens, and seeks his mother's mansion.
Yao offers the empire to Hsü Yu, who flees; T'ang offers it to Wu Kuang, who declines with anger.
The prince asks about the sword of the People; Chuang Tzŭ describes it as rough-looking, fierce, bodily destructive in combat, and like a game-cock whose life is cut short and is useless to the state.
Jokwa has subjects collect five-colored stones, boils them with porcelain in a caldron, and produces a paste for mending the sky.
Long ago in Benares, the Bodisat is born as a bull; as a young calf he is given to an old woman, who raises him like a son and feeds him on gruel and rice.
An old poor fisherman, supporting a wife and three children, fishes daily and limits himself to four casts; by moonlight he casts the first net and draws up an ass carcass instead of a fish.
Ilmarinen works to mould a bride from gold and silver; a lambkin with gold, copper, and silver features rises from the furnace, and Ilmarinen rejects it, saying he desires a bride.
The first knight reports that Owain's Ravens are killing his young men and attendants. Arthur tells Owain to forbid the Ravens; Owain tells Arthur to play the game, and the Ravens are not forbidden.
Sualtaim rides Liath of Macha to Emain and cries: "Men are slain, women stolen, cattle lifted, ye men of Ulster!"
"To such of them as are poor lend money, and from such as are rich ask some in loan; and neither of them will trouble you again."
The owners see the garden blasted and destroyed, first say they must have mistaken their way, then recognize it as their own and say they are not permitted to reap its fruit.
After Moses comes to himself, he praises God, turns in repentance, and declares himself the first of true believers.
Arjun sheathes his sabre, joins his hands, apologizes to Yudhishthir, says Gandiva is dearer than life, and asks forgiveness for drawing the sword.
The woman says she has sinned, professes faith, asks pardon, renounces contention, and begs that the word of separation be recalled; she imagines falling at her lord's feet with sword and winding-sheet.
The brothers confess that God has chosen Joseph above them and that they have sinned; Joseph answers that no reproach will be cast on them and invokes God's forgiveness and mercy.
God sends a raven scratching the earth to show how to hide the brother's shame; Cain laments and becomes one of those who repent.
A note says certain men stayed home instead of accompanying Mohammed to Tabuc, then bound themselves to mosque pillars and swore not to loose themselves until loosed by the prophet; the passage was revealed and they were dismissed.
Adam learns words of prayer from his Lord, and God turns toward him as merciful and easy to reconcile.
The old woman repents of her cross, unkind ways; the couple live happily and carefully spend the treasure the old man received from the tongue-cut sparrow.
The stepmother, who has been watching, enters and bows; she admits jealousy, says she wrongly suspected the daughter of revenge by magic art, asks forgiveness, and promises a new repentant heart.
An exception is made for one who repents, believes, and works righteousness; God changes former evils into good and is forgiving and merciful. The note explains this as blotting out former rebellion and increasing faith and obedience.
No apostle is sent except to be obeyed by God's permission; if those who injured their souls come, ask God's pardon, and the apostle asks pardon for them, they will find God reconciled and merciful.
The passage states that others say Lug son of Ethliu fought on Cuchulain's side at the Sessrech Breslige.
Sarpedon reproaches Hector for lost valor and lack of leadership, says he left Lycia with wife and infant behind, and urges defense of Troy’s families, towers, and altars.
A chief of Aleppo recognizes the narrator, redeems him for ten dinars, takes him to Aleppo, and gives him his daughter in marriage with a dower of one hundred dinars; the wife is described as scolding and as hell in the home.
Owain returns toward Luned, sees a great fire and two auburn-haired youths leading her to be cast into it; they say Owain has failed her, and Owain offers to fight them in his stead.
A great dark storm arises while the prince is swimming, and the servants leave him alone in the river, thinking he may drown.
In Bithynia, the aged blind prophet-king Phineus has been punished by the gods for abusing prophecy and is tormented by Harpies who spoil his food; Zetes and Calais recognize him as kin by marriage and promise aid.
The lion roars at seeing Owain in trouble, breaks through the wall, kills the young men, and Luned is saved from being burned.
Wounded Eurypylus urges the Greeks to rescue Ajax from death; a troop advances with shields and spears, and Ajax joins them and renews the fight.
Topelius and Lönnrot collected the Kalevala proper; Topelius, ill in bed, invited itinerant Finnish merchants and singers to perform heroic poems, copied them, and published collections between 1822 and 1831.
Hercules joins and leaves the Argonauts, goes to Troy, rescues Hesione from a monster, kills Laomedon for withholding the promised reward, sacks the city, and gives Hesione to Telamon.
The Red-Haired Man says the time has come for satisfaction for his mother and two brothers killed by Glasan; he attacks, and Finn blows the Dord Fiann.
The servant gives the infant to a shepherd of Polybus and falsely reports that the exposure order has been obeyed.
Achæmenides says he venerates Æneas as a father and owes him life, breath, sight of heaven and sun, and escape from falling into the Cyclops’ jaws or paunch.
The gardener goes down into the well himself to fetch the dog up.
The king calls his servants and commands them to seize and bind the poor man, beat him at every street corner, march him out of the city, and behead him.
The fisherman asks the genius's history; the genius speaks haughtily, threatens to kill him, and says the only favor is that the fisherman may choose the manner of death.
The Fianna search for Finn and Daire, hear Daire's music, learn their condition, and attack Ailne's dun to release them.
The note identifies Acrisius as king of Argos and says he refused to admit Bacchus or his rites within the gates of his city.
Lemminkainen rejects despair, says they are not yet enchanted, speaks against wizards and magicians, recalls his father’s refusal to submit to them, and prays to the Creator/God for protection, wisdom, and guidance.
The Day-star, Moon, and Night-star woo the maiden for sons; she refuses Sun-land, Moon-land, and Star-land.
Penthesilea leads the Trojan host, challenges Achilles, is fatally wounded, asks him for forbearance regarding her body, and dies in his arms.
Alaskan hunters preserve sable and beaver bones away from dogs for a year and then bury them carefully, so that the spirits looking after the animals will not think them contemptuously treated and stop further killing or trapping.
The Lemures are described as evil spirits haunting former earthly homes at night in frightening forms, causing alarm, and receiving propitiation through the Lemuralia.
Lakshmaṇ says Ráma will meet the Maithil dame again, “As Vishṇu, Bali’s might subdued, / His empire of the earth renewed.”
Anushirwan, on succeeding his father, killed Mazdak, his followers, and the Manicheans, and restored the ancient Magian religion.
After three nights, the hill people swim in the stream; Caoilte joins because his health has returned, and a feast is made that night.
If two parties of believers contend, the community should reconcile them; if one insults the other, that party is to be fought until it returns to God's judgment, after which peace is made with equity and justice.
After his advantageous marriage, Mohammed is said to plan a new religion or restoration of the ancient religion of Adam, Noah, Abraham, Moses, Jesus, and the prophets, opposing idolatry and restoring worship of one God.
Sharani endeavoured to restore Islam to primitive unity by uniting sects on a common basis; the narrator says his efforts apparently had no success but may still have lasting effect.
Titles include 'Vibhishan Consecrated', 'Sítá’s Joy', 'The Meeting', 'Sítá’s Disgrace', 'Sítá’s Reply', 'Glory To Vishnu', 'Sítá Restored', 'Dasaratha', 'Indra’s Boon', 'The Magic Car', and 'The Departure'.
Camaralzaman is bathed, dressed as an emir or governor, introduced to the council as Badoura's new colleague, and remains unaware that the apparent king is a woman in disguise.
The judge tells the town trader to give back the plow and says the village trader will give the son back; by night-time each has recovered what was missing.
The judge says that if the plough is found, the son may be found too; the plough is returned, the son is brought back safe, and the tale states that honesty is the best policy.
After the king's death, old gods were restored; the late king's shrines, palaces, sculptures, and name were destroyed, erased, filled in, or omitted from official lists.
Yúsuf asks about the bedeswoman, interviews Zulaikha, hears her wishes for beauty, youth, and his love, grants the first two, witnesses her transformation, prays to Heaven, and accepts Gabriel's word before marrying her.
A branching birch-tree near the meadow has been broken by evil Hisi; the son anoints its broken branches and fractures with the balm and says the birch shall recover.
Fingin asks Cuchulain for a vat of marrow; Cuchulain takes herds, flocks, and droves from the men of Erin and makes a marrow-mash in which Cethern is placed for three days and nights.
Ailne orders the Grey Man to take the spells off Glanluadh; after Glanluadh weakens, Ailne gives her a drink from an enchanted cup of the Sidhe, restoring her strength and appearance.
The captor sells the eagle to a neighbour, who takes him home and lets his wings grow again.
The fable summary says Io runs over many regions, stops in Egypt, is restored by a pacified Juno, and is worshipped there as Isis.
The daughter willingly forgives the stepmother and bears no resentment; the father sees the stepmother is truly sorry and that the misunderstanding is wiped away.
Iole relates Dryope's adventure to Alcmena; Iolaüs becomes young through Hebe's intercession after Hebe appeases Juno, interpreted as an explanation of unusual old-age vigor.
MacRoth describes a second company and its hero-like leader with fair-yellow hair, green mantle, ornate spear, shield, and sword; he stations himself left of the first leader, his followers kneel with shields at their chins while awaiting battle, and he is sai
Reprisals, if made, should match the extent of injury; patient endurance is said to be best.
Cuchulain son of Sualtaim rises as champion and battle-warrior and dons many bound skin-tunics to keep his wit and reason from derangement in battle fury.
Ráma lays his hand on his great bow and says his steel darts could bring destruction among the animals near the hermit’s dwelling; he says this would dishonour the saint and that he will stay only briefly.
No man is permitted to marry Mohammed’s wives, whether divorced or widowed; this is compared with Jewish rulings about wives of kings, and Mohammed’s relicts are said to remain in perpetual widowhood.
Ferdiad’s folk are not joyful but sad, because they know that when the two champions and bulwarks meet, one or both will fall, and they believe their king and lord may be the one to fall.
Peredur and the knight fight; Peredur overthrows him. The knight asks mercy. Peredur grants it if he swears to go to Arthur's court, report that Peredur overthrew him for the honour of Arthur's service, and say that Peredur will not come to court until he has
For bodily injuries, the passage says the Koran approves Mosaic retaliation; it explains this as a measure to prevent private revenge and notes that the punishment is generally converted into a fine paid to the injured party.
The Fox laps up the soup, while the Stork with her long bill cannot partake; the Fox is amused by her distress.
Mullyangah positions himself by a leaning tree, tells each girl to jump toward him, drops his arms or steps aside, and each girl falls to the ground dead.
Fergus says Ulster's exiles would grieve if their beardless boy fell and predicts that Ulster's troops will spoil and scatter the hosts' herds.
Sahel recognizes Babec, lures him by offers of service and respect, treats him as a prince, mocks him at table, orders a smith to put fetters on him, refuses ransom, and has Babec's mother, sister, and wife ravished before him in retaliation for Babec's treatm
The double-limbed Centaurs are inflamed at their brother's death, shout for arms, gain courage from wine, and hurl banquet vessels now turned to war and slaughter.
The sparrows remember that the old woman cut off the Lady Sparrow’s tongue after she ate rice-paste by mistake; they love the old man, hate the old woman, and determine to punish her if they can.
The young crab confronts the helpless monkey about murdering his father; the monkey blames the father; the crab cuts off the monkey’s head, and the narration states that the father’s death is avenged.
Etarcumul's ankle-joints are bound with spancels, and he is dragged behind horses and a chariot; rough places tear out organs, while smooth places bring his severed limbs together again.
Morreegan, the great Battle Queen, departs with her cow to Rath Croghan, goes to her Under-World Country, and Cuchulain returns to his place.
Sītā laments that Rāma’s body will not receive funeral rites and prayers; a cited funeral prayer asks Earth, addressed as mother, to receive and enfold the dead.
The note refers to the ghost of Patroclus complaining to Achilles about delayed obsequies and says Achilles asks Patroclus' pardon before yielding Hector's body to Priam.
Turnus tells the Arcadians to bear his words to Evander: he sends Pallas back and grants tomb and burial solace.
Clement of Alexandria quotation: on the seventh day again appears the bright light of the sun.
The note translates taithbeim as return-stroke, compares it to a boomerang cast, and says it is used elsewhere for Cuchulain's method of capturing birds.
Quatrain LXIX describes helpless pieces moved, checked, slain, and laid back in a closet on a chequer-board of nights and days.
Those who fear their Lord, believe in His signs, assign Him no companions, give alms in dread of return to Him, and hasten toward good are described.
Lycaon, son of Priam, had previously been captured by Achilles, sold to Lemnos, ransomed, and returned home only recently.
Diarmuid finds Angus and Grania at Ros-da-Shoileach in a sheltered, well-lighted cabin with a blazing fire and boar meat; Grania is filled with joy at his arrival.
Abu Becr sends an army under Khaled Ebn al Wald; Moseilama is slain by Wahsha with the same lance used against Hamza, and the Moslems win the battle.
A note says the conspiracy was revealed to Mohammed, that he was miraculously assisted to deceive the conspirators and escape, and that events later drew them to the battle of Bedr.
Introductory note: Jews and Christians object that they should be judged by Moses' law or the gospel; the Koran is described as fuller and explicit, not contradictory to prior revelations.
The speaker is commanded to be a Moslem and to rehearse the Koran; whoever is directed by it is directed to his own advantage.
Recite thou, in the name of thy Lord who created.
God is sole, living, and self-subsisting; he sends down the Koran with truth, confirming earlier revelation, and formerly sent the law and gospel as guidance and the distinction between good and evil; he forms people in wombs as he pleases.
Hypocrites fear a Sura will reveal what is in their hearts; when questioned, they say they were only discoursing and jesting, and are challenged for scoffing at God, His signs, and His Apostle.
Before attempting abroad, Mohammed is said to retire with his family to the above-mentioned cave in Mount Hara and disclose his mission to Khadjah.
A similitude says that if the Koran had been sent down on a mountain, it would humble itself and split apart from fear of God.
God shows the opponents as few in the addressed figure's dream; if shown as numerous, the faithful would have become fainthearted and disputed, but God kept them from this.
Under "THE FINDING OF THE BELOVED," the speaker describes a time before names, named existence, and "I" and "We," and describes the Beloved's curl as a center of revelation.
Atli feasts without knowing Gudrun has served him his sons' hearts and blood in skull cups; variants describe Gudrun burning the palace and stabbing Atli, or killing him with Sigurd's sword, setting his body adrift, and casting herself into the sea.
Ailne, wife of Meargach, confronts Finn over the deaths of Meargach, her two sons, Tailc son of Treon, and Tailc's people; the Grey Man says he is Ailne's brother.
Alcmaeon returns from the Theban expedition, resolves to avenge Amphiaraus on Eriphyle for bribery and betrayal, kills her, and leaves with Harmonia's necklace and veil.
An old man lives with two wives and two sons, makes many boomerangs, and is angered because the sons hunt and eat game without bringing food to their parents, bringing him only fat when asked.
The Red-Haired Man says the time has come for satisfaction for his mother and two brothers killed by Glasan; he attacks, and Finn blows the Dord Fiann.
The Sons of the Gael, led by the sons of Miled, come from the south to avenge Ith; their Druids say they or their children will possess an island in the west.
To get revenge, the farmer ties tow to the fox’s tail, sets it on fire, and lets the fox go.
Medea, maddened by the loss of her husband's love, puts her three sons to death.
Sigmund comforts Signy, they bury the whitening bones, he vows vengeance, Signy approves and promises aid, and they part: she to Siggeir’s palace and he to a forest hut where he works as a smith.
Nessus' blood flows from both wounds mixed with Lernaean poison; saying he will not die unrevenged, he gives Deianira a garment dyed in warm blood as though it were a love incentive.
Hephaestus makes a golden throne with secret springs that traps Hera; the gods cannot free her, Dionysus intoxicates Hephaestus and brings him back to Olympus, and Hephaestus releases Hera and reconciles with his parents.
The passage says it was unsafe to offend Aine because she was revengeful; Oilioll Oluim, a king of Ireland, once killed her brother.
Itys comes to his mother and affectionately embraces her; Progne notes his resemblance to his father, turns between him and Philomela, and rejects tenderness.
Völund lures Nidud's sons into the smithy, kills them, and makes vessels and jewels from their skulls, eyes, and teeth.
The speaker promises to bring the bride, says her facial wounds came from Lakshmaṇ, predicts Káma’s shafts will strike the addressee, and urges: “Let Sítá of the faultless frame / Be borne away and be thy dame,” followed by a call to avenge the slain giants.
After landing, Sītā approaches the Śyāma fig tree, asks it to allow Rāma to complete his vow and for their return to Kauśalyā and Sumitrā, then paces around it with joined hands.
Believers are told not to anticipate matters before God and his apostle, not to raise their voices above the prophet's voice, and that those who lower their voices in his presence have hearts disposed to piety and will receive pardon and reward.
The Duke of Chin gets a woman who first weeps enough to drench her dress, later lives at the royal residence, eats rich food, and regrets having wept; the speaker asks whether the dead may likewise regret clinging to life.
Travellers ask about the ass and warn that with such a load he will be exhausted before market; they say the miller would do better to carry him.
A Horse, proud of his fine harness, meets an Ass on the high-road; the Ass carries a heavy burden and slowly moves aside to let him pass.
A holy man passes a wealthy person's mansion and sees him chastising a slave tied by the hands and feet.
False spirits shut the castle gates, win the battle, ally with desires, banish modesty and temperance, and bring back vices crowned with garlands under new names.
Giafar asks whether Noureddin is alive; Noureddin is brought out bound, his bonds are undone, and Saouy is tied with the same cords.
The passage asks whether the Lord found the addressed recipient an orphan and took care of him.
As he grows unpopular, former supporters criticize him; to rule, he must remove friends or enemies who are useful, targeting the valiant, high-minded, wise, and wealthy in a reverse purgation of the state.
Socrates says Lysias "has begun at the end" and is "swimming on his back through the flood to the place of starting," then questions the order of his topics.
Democracy arises after the poor conquer their opponents, slaughtering some and banishing some, while giving the remainder an equal share of freedom and power; magistrates are commonly elected by lot.
Those who flee their country for God's true religion and then are slain or die receive excellent provision and a pleasing introduction from God.
Although prose, its sentences generally end in long continued rhyme, causing interruptions of sense and repetitions for the sake of sound.
He contrasts the present scene with a former forest vision of three mountain castles of horn, ivory, and wood, golden windows, Tapio’s mansion, Tellervo, maidens, and the forest hostess adorned with gold, silver, jewels, and pearls.
A note compares Huron dream-subject riddles, riddles as superstitious observance or possible divination, and a Bolang Mongondou rule that riddles may be asked only when there is a corpse in the village.
Duryodhan returns from the Imperial Sacrifice jealous of Yudhishthir; Sakuni shares his hatred, is expert at false dice, and challenges Yudhishthir, who will not decline.
The passage frames the question as touching "the relation of duty to happiness, of right to utility."
Glaucon’s thesis is described as the converse of Thrasymachus’: right is the necessity of the weaker, with the many combining weakness against the strength of the few.
God's right way is to be followed, and other paths are not to be followed lest people be scattered from His path.
Those who believe, Jews, Christians, and Sabians who believe in God and the last day and do right will have reward with their Lord and no fear or grief.
God gives the wife of Pharaoh as a similitude for believers; she prays for a house with God in paradise and deliverance from Pharaoh, his deeds, and unjust people.
The people say to burn Abraham; God says, “O fire! be thou cold, and to Abraham a safety!” and their plot fails.
God is displeased and three days later strikes the offenders dead in their houses by earthquake and a terrible noise from heaven; some identify the noise as Gabriel's cry.
The passage says God's signs are recited with truth, God is not unjust, all things belong and return to God, and the best nation commands justice, forbids injustice, and believes in God; scripture-receivers include believers and transgressors.
"verily we created man of a most excellent fabric; afterwards we rendered him the vilest of the vile"
God sends an admonition, an apostle rehearsing clear signs, to bring believers who do good works from darkness into light; those who believe and do right are led into gardens beneath which rivers flow forever.
The speaker says there are more changes than he can recount and applies change to nations and cities, citing Troy, Sparta, Mycenae, Thebes, and Athens as fallen or reduced to ruins, stories, or names.
The passage states that political opportunities, religious disorder, and weakened Roman and Persian monarchies allowed Mohammedism to survive and grow, while Arabian successes nourished it.
Among the Chaco Indians a newly married couple sleeps the first night on a skin with heads west; the marriage is not ratified until the rising sun shines on their feet the next morning.
At sunrise in the east, a devil tries to swallow the sun; someone puts crows or foxes into the devil's mouth so the sun rises, and these animals share human food in return.
Near the goal, Gyas tells Menoetes to steer close to shore and the leftward reefs; Menoetes fears hidden rocks and turns toward open sea.
"Pious rites are due to foemen and to friends and kinsmen slain, / None shall lack a fitting funeral, none shall perish on the plain."
The Sabians are described as fasting three times a year, offering many sacrifices while eating none and burning all, and abstaining from beans, garlic, and other vegetables.
The rite includes abundant feeding and gifts for ascetics, beggars, orphans, women, strangers, Brahmans, the poor, old, young, and animals; Brahmans are served on gold and silver plates and bless the king.
On the mourning day women sat on the ground around statues of Ceres and ate only sesame and honey cakes.
The nurse offers help and names possible remedies: charms and herbs for frantic passion, magic rites for spells, and sacrifice for divine anger; she also notes that Myrrha’s parents are alive.
Mih Tzŭ and Ch'in Hua Li are named as enthusiastic followers of TAO who pushed it too far; Ch'in Hua Li is noted as Mih Tzŭ's disciple; Mih Tzŭ wrote Against Music and Economy.
Byamee, called the greatest and mightiest Wirreenun present, rebukes the Mahthi for repeated chatter and laughter during sacred preparations and declares they will no longer speak as men but will bark and howl; he also says hearers of any Mahthi speech will be
During a solemn three-day fast, Indians of Costa Rica avoid salt, speak little, light no fires, remain indoors, and cover themselves from sunlight if outside.
Among the Toukawe, they “never kill the big or gray wolf,” which has mythological significance, “holding the earth”; it forms a totem clan, and males danced in its honor carrying sticks.
Squills are said to avert evil and to be used in purificatory rites; the image of Pan and the human scapegoat are beaten with squills or similar plants to remove harmful influences and release reproductive energies.
Accounts of Bahra include a she-camel or sheep whose ear is slit after repeated births and who is released to pasture; variants restrict who may eat its flesh, whether its milk or riding may be used, and how its offspring are treated.
After sacrifices, pilgrims shave heads, cut nails, bury them in the same place, regard the pilgrimage as completed, and later visit the Caaba to take leave of the sacred building.
Daśaratha tells Kaikeyí not to touch him, condemns her, renounces their hand-taking and steps around the flame, and rejects offerings from Bharat if Bharat rejoices in the rule she won.
Believers are told to perform contracts; certain cattle are allowed as food, with exceptions including game during pilgrimage; God ordains what he pleases.
One account says old vessels were burned and new vessels prepared for the festival.
Ráma turns in a reverent circuit around shrines, altars, homes of gods, crossroads, and places with sacred trees.
The heroes wash sweat and blood in the sea, bathe, anoint themselves, eat, pour libations to Pallas, and drink wine while rejoicing in her aid.
Guinea towns annually banish the devil; at Axim an eight-day feast allows lampooning, then the devil is hunted and pelted out of town, and women wash vessels to remove uncleanness and the devil.
In Baffin Land during autumn gales, Sedna is driven out by an enchanter using a floor hole, sealing-spear or harpoon, and seal-skin line while another sorcerer chants; after a struggle Sedna flies to Adlivun, with blood on the harpoon and breathing heard below
On the Barwan River, an annual Australian ceremony features singing with boomerangs, a painted and feathered man looking for ghosts, performers flourishing a branch and battling invisible foes, and satisfaction that ghosts were driven away for twelve months.
The Bráhmans say they and Bráhmanhood go with Ráma to the wood, carrying worship fires and sacrificial canopies to shade him.
The passage states that Muslims divide the Koran into sixty portions called Ahzab, subdivided into four parts, comparing this to a Jewish division of the Mishna; it also says the Koran is more usually divided into thirty Ajza, each subdivided into four parts.
Queen of Beauty fetches a knife engraved with Hebrew words and directs the Sultan, attendants, and monkey narrator to a secret palace court.
“the savage thinks he can make the wind to blow or to be still”
Their prayer at the house of God is described as “whistling and clapping of the hands,” followed by the command to taste punishment for unbelief.
Frazer describes the Battambang drought rite: the governor prays to Buddha for rain at a pagoda, a brightly dressed dummy is placed on a plain, and elephants trample it to pieces after noisy music, after which rain is expected.
Thüringen examples include children carrying a birch-twig puppet and throwing it into a pool, young people throwing a straw-like figure into a river and receiving food, and songs about carrying Death out and Spring into the village.
Examples include fish-hooks attached to a sick man in Celebes, a Haida medicine-man’s hollow bone for bottling souls, Marquesans holding a dying man’s mouth and nose, Hindus snapping thumbs during yawning, and Itonamas sealing a dying person’s eyes, nose, and
The Mihrab is the spot in a mosque indicating the direction of Mecca toward which Muhammadans turn in prayer.
Ancient Arabs observed four sacred months, during which war was unlawful, spearheads were removed, incursions and hostilities ceased, and even a person meeting a father's or brother's murderer could not offer violence.
Near Salzwedel a May-tree is set up at Whitsuntide; boys race to it, the first is king, wears a flower garland, carries a May-bush, sweeps dew, sings good-luck songs at houses, and asks for eggs, bacon, and other gifts.
The Dieyerie dig a hole, build a hut over it, and have two men inspired by Mooramoora bled by an old influential man with a sharp flint.
Numa Pompilius ordered stone blocks to be erected as durable monuments marking the division between properties.
Hoofed horses are kept from Trivia's temple and groves because sea portents frightened the horses that overturned Hippolytus' chariot and threw him on the shore; his son nevertheless trains steeds and goes to war in a chariot.
The visitor sees Hades inhabitants, but they do not see him; dogs see him and bark, causing the people to think an evil spirit has arrived and to throw dirty food that returns to his bosom when he discards it.
Pilgrims hasten to Mina and throw seven stones at three marks or pillars, in imitation of Abraham driving away the devil by stones when the devil disturbed or tempted him as he went to sacrifice his son.
Index entries for Australian groups and Austria include charms for staying the sun, attacking red dust columns, fear of women’s blood, annual expulsion of ghosts, medicine-man recall of the soul, Wotjobaluk rain-making, lulling the wind, and souls of trees.
The night of the fast permits marital relations, eating, and drinking until the white thread can be distinguished from the black thread by daybreak; then the fast continues until night, with boundaries described as God's prescribed bounds.
Fasting is ordained for believers as for those before them; sick persons or travelers fast other days, and a poor man may be maintained as redemption under the stated condition.
Fire is described as prominent in Diana’s ritual: the annual festival lit the grove with many torches, the day was observed at domestic hearths, women brought lighted torches after answered prayers, and the title Vesta suggests a perpetual holy fire.
Hottentot, Moqui, Gold Coast, Scottish, and Burghead examples describe quartz or stone implements and removal or avoidance of iron or metal in religious rites and fire-making.
The torches of Demeter in myth and monuments are perhaps explained by a custom; interpreting modern European torches as lightning imitations is called unnecessary.
Minahassa men, some masked or blackened and armed, return at the priest's signal, rush through the village yelling and striking houses to drive away devils; priests and people then carry holy fire around houses and ladders and keep it burning in kitchens for t
People throughout the city danced, including the Inca, bathed in rivers and fountains saying maladies would come out, then lit straw torches, passed them around, struck each other, and said, 'Let all harm go away.'
The Druids give Cuchulain a drink of forgetfulness so that he no longer remembers Fand or what he did; they also give Emer a drink of forgetfulness so she may forget jealousy.
The passage divides Homeric repetitions into types and says repetition can be fitting in messages from gods to men, higher powers to inferiors, and ceremonial prayers or oaths.
Bacchic instruments and yells drown the lyre; stones are reddened with Orpheus' blood; the Maenads attack charmed birds, serpents, wild beasts, and then Orpheus with thyrsi, clods, branches, and stones.
The Snake tribe in the Punjaub worships after each new moon, will not kill snakes, says snakebite does not hurt them, and clothes and gives a funeral to a dead snake.
The king of Loango is honored as a god and believed able to grant rain; in December people beg him for rain, and he shoots an arrow into the air from his throne to bring it.
Wainamoinen addresses Otso as beloved, golden friend, and hero, telling him to remove his fur-cap, lay aside teeth, hide fingers, close mouth, still anger, and endure the breaking of the sacred skull.
A woman is represented as going from house to house striking sick people with a hammer and bidding them be whole.
After Kirā Khātūn dies, her funeral procession is halted at a town gate by unseen power; when Sultan Veled and the mourners begin a hymn and holy dance, the bearers recover movement and the interment is completed.
In the Alexandrian ceremony, it appears that only the image of Adonis was thrown into the sea.
Frazer discusses a Babylonian mock king, ζωγάνης, linked to a festival where masters waited on servants, and argues that the mock king was put to death.
At sunrise, warriors descend from elephants, horses, and chariots, face the sun with joined hands, recite sacred mantras and ancient hymns, and then return to their mounts for battle.
Urania bears Linus, a lovely son; singers and harpers bewail and call on Linus at feasts and dances.
Public periodic expulsion of devils is commonly preceded or followed by a period of general licence; examples mentioned include Guinea, Tonquin, Lhásá, the Hos, and the Iroquois.
Bacchus orders him to go to the river adjoining Sardis, follow the waters from the mountain to the stream's rise, and plunge beneath the bubbling spring to purge body and crime.
Mohammed is named as God's apostle; his companions are fierce toward unbelievers and compassionate among themselves, bowing and prostrating, bearing facial marks of prostration, described in the Pentateuch and Gospel, compared to growing seed, and promised par
After night passes and day dawns, minstrels, bards, heralds, and singers come to the king’s chamber and praise him with music and blessings.
Royal taboos isolate the king from danger; strangers are feared as possible practitioners of magic or witchcraft, so ceremonies may disarm their powers, counteract harmful influence, or cleanse their atmosphere.
On Rook, after misfortune, people gather, shout, curse, howl, and beat the air with sticks to drive Marsába from the mishap site to the sea and expel him from the island.
Among some Hindoo Koosh tribes, devil-expulsion follows harvest: evil spirits are driven from granaries by eating mool and firing matchlocks; the next day is spent rejoicing and in Chitral the festival is called devil-driving.
The note describes the thyrsus as a staff carried by Bacchus, Satyrs, and Bacchanalians, sometimes topped with pine, ivy, vine leaves, grapes, or berries, and says Bacchus could conceal an iron point in it as a weapon.
Ráma turns to evening prayer, performs customary rites, and seeks lodging for the night with Sítá and his brother beneath the grove’s shade.
A robe woven by sixteen women from the sixteen cities of Elis is offered to Hera, and choral songs and sacred dances are part of the ceremonies.
The passage says the Collyridians introduced or worshipped the Virgin Mary as God and offered her a twisted cake called collyris.
The addressee is told to mark the teachings in a wise heart and, whenever coming to the house, to offer good sacrifices to the eternal gods.
Every state, town, city, and person possessed a special genius; sacrifices of wine, cakes, and incense were offered to genii on birthdays.
The Latian, Alban, and Roman gates of War are described as sacred to Mars and guarded by Janus; the Consul opens them when battle is decreed; Latinus refuses to open them against the Aeneadae; Juno descends and opens the iron-bound doors.
The preface says Muhammad borrowed in several points from Ebionites, Essenes, and Sabeites and lists practices including circumcision, opposition to celibacy, Jerusalem as Kebla, washings, and oaths by natural objects.
Need-fires are described as kindled during special distress, especially murrain, with cattle driven through them as sometimes through midsummer fires.
The assembly plans to “steal the firestick and start fires for the good of all,” with Beeargah feigning sickness to seize the comebee.
Book argument: Helenus orders Hector to arrange a procession of the queen and Trojan matrons to Minerva's temple; Glaucus and Diomed recognize ancestral hospitality and exchange arms; Hector later leaves Andromache and returns to battle.
Rama tells Kausalya to honor true Brahmans and make constant offerings with fire-oblations and flowers to the heavenly powers.
The passage lists four practical points: prayer with preparatory washings or purifications, alms, fasting, and pilgrimage to Mecca.
In Cambodia, a man who sees a certain parasitic plant on a tamarind tree dresses in white, takes a new earthen pot, climbs the tree at midday, puts the plant in the pot, drops it to the ground, and makes a decoction believed to render invulnerable.
Australian rules forbid the woman from men's paths and objects, fish, water, crossing water, and fetching camp water; violation can be punished by severe beating or death.
Persons engaged in burial were considered polluted and excluded from temples until purification; Greeks purified returned persons previously thought dead by swaddling and treating them like newborn infants.
Priests led by Potitius carry torches, renew the banquet, and heap altars; the Salii sing around altar-fires with poplar boughs and praise Hercules' labours, including snakes, monsters, cities, hell's warder, and the Lernaean snake.
The addressed recipient and converts are commanded to be steadfast, avoid transgression and inclination toward the unjust, pray morning, evening, and early night, do good works, and persevere patiently.
Prayer is commanded at sun-decline, first darkness of night, and daybreak; daybreak prayer is witnessed by angels.
The audience is told to observe prayers and the middle prayer; during alarm they may pray on foot or riding, and when safe remember God.
Mohammed obliges followers to pray five times in twenty-four hours: before sunrise, after noon, before sunset, after sunset, and before the first watch of the night.
Ráma, Lakshmaṇa, and Sítá wake, sip cool lotus-scented water, approach the gods and sacred flame, bow in the hermitage, become purified, and see the rising sun.
A fox, described as the sacred animal of the Conchucos in Peru, had its skin stuffed and set up after being killed; the note adds a comparison to the bouphonia.
The festival's distinguishing feature was a procession to Apollo's temple, including a noble young priest called the Daphnephorus, splendidly dressed and wearing a gold crown.
“Sometimes the effigy of Death (without a tree) is carried round by boys who collect gratuities.”
Ráma asks Lakshmaṇ to bring pressed Ingudí fruit and a fresh bark mantle for the offering, and orders the funeral procession: Sítá first, Lakshmaṇ next, Ráma last.
For the life of the flesh is in the blood... for the life of all flesh is its blood.
Believers are commanded to prostrate, worship, act righteously, strive for God, follow Abraham's faith, serve as witnesses, pray, pay the legal impost, and cleave to God as Lord and Helper.
Orpheus is said to have been torn apart by Maenads on Hæmus; Cithæron is famous for Bacchus’ orgies, and Pentheus is said to have been torn apart by Maenads for slighting Bacchus’ worship.
After touching a pig, a man had to wash himself and his clothes; Frazer links this to the view that contact with a sacred object must be removed before mingling with others.
Válmíki honors Ráma mentally, bows with his pupil before an eloquent saint, goes to the secluded Tamasá near the Gangá, praises the clear water, and asks Bharadvája to bring ritual items for bathing.
Daśaratha goes to his wives and tells them to begin lustral rites because he prepares an offering that may bear the precious fruit of sons; their faces brighten at his words.
Prayer is named as the first fundamental practice, and legal washings or purifications are included as necessary preparations for it.
Salt water is described as chiefly used in lustrations because of supposed fiery particles; salt may be added to fresh water for the rite.
Popular belief says fruit may be eaten after this day because Death or unwholesomeness has been expelled from it; the river where Death was drowned becomes fit for bathing; neglect of the rite may bring death to a young person or loss of virtue to a girl.
The aswa-medha brings Yudhishthir fame and virtue, the ablution cleanses his sins, he stands among his brothers like Indra among sky-dwellers, monarchs grace his might, and he gives rich gifts to them before they bless him.
Before prayer believers wash faces, hands, heads, and feet; after pollution they wash all over; without water in listed conditions they use fine clean sand; God desires purification and completion of favor.
Jewish religion is described as requiring clean prayer places and garments; Jewish men and women pray apart, and eastern Christians are said to have imitated this separation.
The hide of the ox is stuffed with straw, sewn up, set on its feet, and yoked to a plough as though ploughing.
The Saf and Merw running is performed seven times, partly walking and partly running between two pillars, and is said to represent Hagar seeking water for her son.
Ojebways are said to think the sun is being extinguished during an eclipse and to shoot fire-tipped arrows into the air to rekindle its light.
Frazer states that spirits may be viewed as incorporated in trees, or, in another view, as dwelling in trees and able to leave them; Pelew Islanders conjure the tree-spirit to leave a tree being felled and settle on another.
At Leipzig at Mid-Lent, a straw effigy of Death is carried through the streets, shown to young wives, and thrown into the river to make young wives fruitful, cleanse the city, and avert plague and sickness for the year.
Japanese participants throw roasted beans against house walls and floors before spring, saying for a wicked spirit to go away and for a god of riches to enter.
Hecuba brings a golden bowl of fragrant wine for libation to Jove and tells Priam to pray for a right-side bird omen from Ida before proceeding.
The Wotjaks of Russia, distressed by bad harvests, ascribed the calamity to the wrath of Keremet because he was unmarried.
The group is sprinkled with harmless plant juices, struck on the head with an inverted wand, and restored as reverse charms are chanted; bristles and cloven-foot features vanish and human shoulders and arms return.
The Flamen Dialis is subject to numerous restrictions involving horses, armies, rings, knots, sacred fire, food, animals, vines, bed feet, hair and nails, dead bodies, holy-day work, uncovered air, and bonds brought into his house.
A sorcerer identifies the devil's abode; the patient's friends bring offerings, pray for the soul's release, release a hen as ransom, return with some items, and announce that the soul is released.
Sugriva instructs Rama and Lakshmana to bow reverently to the holy Seven; Rama and his brother do so, then proceed to Kishkindha's gate and stand armed, ready to fight Bali, Indra's son.
Berosus is cited for the Babylonian Sacaea: a five-day festival of master-servant reversal in which a condemned prisoner wore royal robes, sat on the throne, exercised royal freedoms, and was then stripped, scourged, and crucified.
Among the Minahassa of Celebes, when a family moves into a new house, a priest collects the family’s souls in a bag and later restores them because entering a new house is believed to involve supernatural danger.
The Balinese priest curses the fiends at the banquet and drives them from the district; then silence and restrictions on movement, work, cooking, market activity, and rice-field labor are observed, with thorn-and-leaf wreaths hung at entrances.
Among the Alfoers of Celebes, the priest sows the first rice-seed, plucks the first ripe rice, roasts and grinds it, and gives some to each household.
A Melanesian woman catches a fluttering thing like a moth, declares that she has caught the soul, and opens her hands above the corpse's mouth, but the corpse does not revive.
Gubberah are magical stones of Wirreenum; Wirreenun is glossed as priest or doctor.
After receiving no answer that serves him, Sualtaim repeats the same warning at the rampart. A second lack of response is explained by geasa: Ulstermen must not speak before their king, and the king must not speak before his druids.
The men and boys at the little borah escape the metamorphosis, wait for the tribes, and Byamee says enemies may have slain their friends and that they should go into a far country.
Social distinctions were suspended or reversed; masters waited upon slaves at banquets provided for them, and slaves wore their masters' garments.
“The reader may observe how closely the taboos laid upon mourners resemble those laid upon kings.”
Aaron shall cast lots for the two goats... The goat shall carry all their iniquities on himself to a solitary land.
In Borneo and Celebes, rice is sprinkled on a person thought infested by dangerous spirits; a fowl picks it up and thereby removes the clinging spirit or ghost, including from funeral attendees.
A trial in an ancient law-court presided over by the King determines who murdered the ox; blame shifts among participants until the axe and knife are found guilty, condemned, and cast into the sea.
Banier identifies Ceres with Isis and explains the story through famine under Erectheus, corn fetched from Egypt, worship of an agricultural deity, and Triptolemus establishing Eleusinian mysteries from Egypt.
Frazer says young Oraon and Munda people cut a young Karma tree or branch at rice-planting time and return with it in triumph, dancing, singing, and beating drums.
Daśaratha orders ritual requirements prepared, the guarded horse freed, the sacrificial ground set on the northern side of the Sarjú, and protective rites performed because wandering fiends watch for flaws and may spoil sacred work.
Variant stanza XCI: “And wash my Body whence the Life has died.”
Hera bathes, pours fragrant oils and ambrosial showers over herself, arranges her golden hair, and dons a heavenly mantle, gold clasps, golden zone, triple-star earrings, white veil, and celestial sandals.
In the backwoods of Cambodia are reported two mysterious sovereigns, the King of the Fire and the King of the Water, formerly exchanging presents with the King of Cambodia.
Ferdiad asks what arms they will use; Cuchulain gives him the choice until night because he first reached the ford; they recall the choice deeds of arms practiced with Scathach, Uathach, and Aife and agree to begin with them.
In the House of Arms, Bebind prepares a healing bed, mixes bruised herbs into water in a pale-gold bowl, gives Caoilte five drinks that expel spear-poison, then gives him new milk; he is weak for three days and nights.
Mac Datho's palace-hostelry is described with seven doors, seven passages, seven cauldrons of ox and swine flesh, and a one-thrust food rule for travellers.
Pausanias pauses; Aristodemus says Aristophanes was next, but hiccoughs forced him to change turns with Eryximachus the physician reclining below him.
At the Feast of Plunder, food was prepared for soldiers, who rode up armed as if for battle and carried it off with mimic violence.
The phrase about praying in deep silence is glossed as using well-omened words or avoiding expressions unsuitable to the solemnity that might offend the god.
Bellona had a temple on the Campus Martius; before it stood a pillar over which a spear was thrown when war was publicly declared.
The land shall keep a Sabbath to Yahweh... proclaim liberty throughout the land to all its inhabitants.
At a gathering among guests or friends drinking wine, the speaker asks that when his turn comes, they turn down an empty glass or goblet and remember their friend.
The passage opens by permitting affectionate and reproductive privileges for the brave fighter during the expedition, so that lovers may be eager to win the prize of valour.
At Croghan the youths release the hounds and hunt seven deer, seven foxes, seven hares, seven boars, and seven otters from the Bree.
Ferdiad asks which weapons to use; Cuchulain grants him choice until nightfall because Ferdiad first reached the ford; Ferdiad chooses straight-cut throwing-spears with flax cords, and both take hard shields.
Bharat tells Sumantra to bring sacred grass; he vows to remain without food before Ráma’s leafy cot until his brother yields.
That night a corrobboree is held: women sit in a half-circle, chant monotonously, and keep time with boomerangs or rolled-up opossum rugs.
Owain pours water on the slab; thunder and a violent shower follow; the sky clears, the tree has no leaves, and birds settle on the tree and sing.
The waters of Scamander are said to color hair or wool beautifully; Minerva, Juno, and Venus bathed there before appearing before Paris to obtain the golden apple.
The Brown Bull sends out three loud bellows on seeing the land; the Whitehorned of Ai hears, lifts his head in fierce anger, and hastens to Cruachan to look for him.
Mac Datho has planned that both armies arrive at his palace on the same day; he greets them and invites them into the court of the house.
Authorities report the Ajax-Ulysses dispute as concerning either the Palladium or Achilles' armor; Ulysses wins, Ajax threatens or becomes mad, attacks flocks, and stabs himself with Hector's sword; Homeric underworld resentment is also noted.
Zinebi has two vizirs: Khacan, kind and generous, and Saouy, gloomy, miserly, detested, and hostile to Khacan.
Clan Dedad is described as the Munster hero clan with fortress in Tara Luachra, corresponding to Clan Rury of Ulster at Emain Macha; Curoi of Munster is described as seeming to rival Cuchulain.
The passage lists striking scenes: the tournament where Arjun and Karna first become foes, Draupadi's bridal, Yudhishthir's coronation and Sisupala's death, the dice game, forest life, cattle-lifting in Matsyaland, and speeches in the war council.
After discussing various subjects, they begin talking about heroes, and each praises heroes of his own city.
The hare says he set out early for the lion’s court with a companion hare selected by lot as food under the pact, but a strange invading lion attacked them on the road.
The passage says Mohammedism was established and idolatry rooted out throughout Arabia except Yamama, where Moseilama had a party until Abu Becr's caliphate; Arabs united in one faith and under one prince later made wide conquests.
Mohammed's success is said to draw imitators; Moseilama and al Aswad are named as chief competitors in the prophetic office and called the two liars.
Toleiha Ebn Khowailed sets up for a prophet, gathers support, is defeated by Khaled, withdraws to Syria, later comes to Omar, embraces Mohammedism, and takes an oath of fidelity.
Mac Datho is introduced as king over the men of Leinster; he owns Ailbe, a famed hound described as guardian of all Leinster.
Njorfe, King of Uplands, also has nine sons; although the fathers have sworn blood brotherhood, the young men are jealous and quarrelsome.
“But I seek to combat Arjun and to win the victor's meed!”
Hako is chosen as general, Eiko challenges him, they dispute command, and Eiko wounds Hako's horse and tears away the badge of commandership.
At the Rhine bathing place, Gudrun claims precedence, quarrels with Brunhild, accuses her of faithlessness, and produces Andvaranaut; Brunhild is crushed and withdraws in silent grief.
The tale resumes: the people ask who will work out the dead Vazir’s plan; one captain claims succession and presents a scroll as evidence.
Duban Donn affirms Duban son of Cas's excellence, swears to go beyond him, rushes through the battle, and kills nine times nine men in each of nine rounds.
The speakers apologize to personified poetry, acknowledge her charms, and allow her to return only if she can defend herself as useful as well as delightful.
Dinewan hides all her young but two under a big salt bush and goes with the two young ones to the plain where Goomblegubbon is feeding with twelve young ones.
Pandarus, of royal blood, leads people from Zeleia near Ida and Aesepus; Apollo showed him archery art and gave him shafts and bow.
Juno sends a dreadful Fury and invisible stings against Io, driving her frightened across the earth until she reaches the Nile, where she kneels, looks heavenward, and laments through groans, tears, and lowing.
At the river bank, a man is troubled because heavily loaded wagons cannot be drawn by oxen through the shallow water.
The boats, manned by Guha's servants, carry the mighty force, women, horses, chariots, cattle, wealth, and golden store across the stream and return.
At a river with no bridge, Kintaro uproots a large tree at the water's edge, makes it fall across the stream, crosses first, and the four animals follow while praising his strength.
A snake crossing a river is carried away by the current.
Achilles' boastful words provoke the raging god; the violated flood considers how to check Achilles and rescue Troy.
Rivers such as the Lycus, Erasinus, Mysus/Caicus, Amenanus, Anigros, and Hypanis are described as disappearing, reappearing, changing route, drying, becoming undrinkable, or becoming bitter; the Anigros change is linked to Centaurs washing wounds made by Hercu
The passage names Elf or Elb, the Neck, Father Rhine and his daughters, and identifies the Lorelei as a siren maiden on the Rhine whose song entices mariners to death.
Signs listed include the Euphrates revealing gold and silver, demolition of the Caaba by Ethiopians, speaking beasts and inanimate things, fire in Hejz or Yaman, a descendant of Kahtan driving men with a staff, and the coming of the Mohdi.
Zindeh Rud is described as a river that flowed past Isfahan, later disappeared after an earthquake, and whose name means River of Life; the commentator cautions about mystical readings.
Kauśikī is identified as daughter of Kuśa, and the note compares such river personifications with those frequent in Grecian mythology.
Paradise has rivers of water, milk, wine, and honey rising from the roof of Tuba, along with many lesser springs and fountains, including Salsabil and Tasnim, described with precious and fragrant materials.
The rivers of the country, including Spercheus, Enipeus, Apidanus, Amphrysus, Æas, and others, come there, uncertain whether to congratulate or console the parent.
Lemminkainen finds the Sampo in the mountain and tries to turn it, but it remains motionless because roots have grown nine fathoms deep in the earth around it.
The passage gives a long list of named figures, many linked to Arthur's hall, hosts, attendants, huntsmen, relatives, or regional origins.
Rávaṇ orders captains to their stations, warders to the ramparts and gates, and commands that Kumbhakarṇa be roused; Kumbhakarṇa has lain asleep for months under Brahmá’s curse and is expected to defeat Ráma’s forces.
The wounded night-rovers fall under Ráma’s iron torrent; many are slain or headless, and surviving demons flee in terror to Khara.
Chapter II is “The Perils Of The Soul,” with subsections on royal and priestly taboos, the nature of the soul, and a continuation of royal and priestly taboos.
The king of China confines his daughter in palace rooms with ten old women and her nurse, informs suitors she is insane, and offers her as wife to whoever cures her.
Suddhodana hears that his son has attained Complete Enlightenment, founded the Kingdom of Righteousness, and dwells at the Bambu Grove near Rājagaha; he sends a courtier with a thousand men to request that his son come.
Tára hears the words, goes into the town, and brings an ornate funeral litter with painted sides, a royal seat, lattice windows, golden birds and trees, jewels, flowers, and a saffron canopy.
Gwalchmai leads Geraint to Arthur's encampment; Geraint greets Arthur, Enid greets Arthur, and Arthur says Geraint cannot proceed except to his death and will not leave until healed.
The king ordered other gods' names erased and images destroyed, especially Ammon's; temples and even tombs were affected, and inscriptions of the reign mention no god except the sun.
A long command or summons directs someone to go forward to many named figures at many named places, including royal, heroic, and local identifiers.
The Bodisat advises a royal proclamation saying that whoever has the dog loved by the state elephant will be fined.
The father warns that the ponies belong to the king, who has many skilled archers, and tells his son not to take another pony.
The king listens to the Bodisat, grants security to all living creatures, and orders constant royal-like food for all dogs from the Bodisat downward.
Vidura comforts the women and places them in chariots; the palace women leave in grief, casting aside jewels and moving publicly with loose robes and tresses.
Ailill says a rich man's wife is well-off and tells Medb she is better off than when he first took her; Medb denies this.
Frazer argues that widespread soul-danger beliefs shaped early kingship: the king's life, tied to the people's welfare and existence, is protected by exact rules or taboos understood as safeguards or lifeguards.
Solomon orders the queen’s throne altered to test whether she is rightly directed; when she arrives and is asked about it, she says it is as though the same.
Frazer notes that the leaf-clad vegetation representative is often called king or queen, such as May King, Whitsuntide King, or Queen of May, and interprets the title as implying a vegetation ruler with wide creative power.
The translator’s omitted-canto note summarizes Akampan and Prahasta sallying out and falling; omens appear, Vánars are pierced by arrows, Rákshasas are crushed with rocks and trees, Hanumán kills Akampan with a tree, and Níla crushes Prahasta with a huge tree.
In the second year, anger in Ireland over Matholwch’s insult in Cambria leads to revenge: Branwen is driven from Matholwch’s chamber, made cook for the court, and struck daily on the ear by the butcher.
The women think the king no longer breathes, shriek loudly like widowed elephants, wake Kauśalyá and Sumitrá, and the queens come to the king, touch his lifeless frame, cry “O husband!”, and fall to the ground.
He tears up every lovely blossom-bearing tree and lays the shaded boughs of singing birds on the earth.
Nestor takes Thrasymedes' shield and a lance, sees the ruined wall and Greeks in flight, and the battle is described with ocean-tempest imagery and flashing weapons.
A turtledove sits on the ruined battlements crying, 'Where? Where?'.
Thrasymachus asks whether Socrates has a nurse, claims he fails to distinguish shepherd from sheep, says shepherds and rulers fatten sheep and subjects for their own use, and argues that injustice is more profitable and stronger than justice.
Thrasymachus contrasts shepherds or neatherds and rulers, then states that justice is another's good, the interest of the ruler and stronger, while subjects serve that interest.
Opinions differ on Romulus' death: some say he disappeared during darkness and violent tempest and was believed taken to heaven by Mars; others say citizens or officers killed him, dismembered him, and carried off portions for private burial.
Constantius is blamed for exciting and fomenting disputes, and Justinian is described as willing to condemn to death a man of different persuasion.
The fourth portion begins: Math is lord over Gwynedd, Pryderi over the Cantrevs of the South; Math must have his feet in a maiden’s lap except during war; Goewin is the maiden; Gilvaethwy and Eneyd go the circuit of the land in Math’s stead.
Sidi-Nouman changes color, becomes confused, prostrates himself, and cannot speak; the Caliph reassures him, grants pardon beforehand, and asks him to speak without fear.
Ghiyasuddin Purabi of Bengal recovers after being nursed by three handmaidens named Cypress, Tulip, and Rose; he commissions a poem, and Hafiz completes the ode. The note explains the three cups of wine, parrots of India, and Persian sweetmeat as allusions.
That evening the Caliph, Giafar, and Mesrour go out disguised; the Caliph sees children playing in moonlight and hides in a dark corner to watch.
The Caliph yields, strikes the blind man lightly on the shoulder, then tells the vizir to summon him to the palace because there must be an odd reason for his conduct.
“until he came to the place where the sun setteth; and he found it to set in a spring of black mud; and he found near the same a certain people.”
At the palace, the chief of police relates the matter; the Sultan orders his private historian to record the miraculous escape of the four men who thought themselves murderers.
The vizir tells the Greek king to beware physician Douban, suggesting the cure may later harm him, and advises sending for him and cutting off his head immediately.
Envoys visiting a Tartar Khan and their gifts had to pass between two fires before admission; the fire was said to purge magical influence intended against the Khan.
After two months of happiness, the Dragon Queen falls ill, stays in bed, and grows worse despite nursing and the fish doctor’s medicine.
Abu Ishac wished to build a great gate in Shiraz; inhabitants competed to satisfy him, dressed well, and dug the foundations with silver spades.
After foreign enemies are settled, the tyrant stirs up wars so the people need a leader, are impoverished by taxes, and suspected advocates of freedom can be destroyed through the enemy.
Phaëton sees the world burning on all sides, breathes scorching air, perceives his chariot on fire, is covered by ashes, embers, smoke, and darkness, and is carried by winged steeds.
Faunus is described as an old Italian Roman divinity, god of shepherds, identified with the Greek Pan and represented similarly.
The land shall keep a Sabbath to Yahweh... proclaim liberty throughout the land to all its inhabitants.
Slaves and those not of age are to ask leave three times daily before entering: before morning prayer, at midday when garments are laid aside, and after evening prayer; these are called three times of privacy.
Aristotle criticizes community of property as repressing industry and benevolence; the passage discusses ancient communal landholding and different systems for land and produce.
Rama identifies the sea as Varuna’s home, the height that rose for Hanuman’s rest, and the wondrous bridge from shore to shore that will be revered and release sin and crime.
The hall beyond the gate is rich with royal badges, lined with courtiers, filled with drum, tabor, and shell music, and connected with chambers sanctified by worship.
Sālih’s camel is hamstrung and denied water by his people; she is called God’s camel, and divine vengeance seeks the price of her shed blood.
A large stag sacred to the Nymphs of the Carthaean fields has golden horns, jeweled and metal ornaments, is fearless and tame, and enters houses to be patted.
Four days later the men return at sunset, costumed and masked, each bearing a basket of living turtles; the turtles are carried tenderly, some wrapped in blankets and likened to little children on pilgrims’ backs.
The passage lists the tiger, lynx, panther, dolphin, serpent, and ass as sacred to Dionysus; vine, ivy, laurel, and asphodel as favourite plants; and goats as sacrifices because they damage vineyards.
Swallow, cuckoo, and cat are said to have been sacred to Freya; these creatures later receive demoniacal attributes, and witches are depicted with coal-black cats.
The god enters the Ausonian ship; the ship is conscious of divine weight; the descendants of Aeneas rejoice; a bull is slain; the garlanded ship departs, and the god is visible aloft by the stern looking at the waters.
The altar was so sacred that a malefactor fleeing to it was safe from pursuers, and forcing him from this asylum was considered a great sacrilege.
Holy hermits in deer skins and bark, with matted hair, bathe and lift their arms to glorify the sun, remaining constant to sacred vows.
“Verily God loveth those who, as though they were a solid wall, do battle for his cause in serried lines!”
Mecca as Harm or sacred territory has a third enclosure marked by small turrets; within it one may not attack an enemy, hunt, fowl, or cut a tree branch, which is given as the reason Meccan pigeons are sacred.
The Christian Church is said to be His body; the divine figure is seen in figure, picture, and fragments, but is not fully represented by them; His dwelling is in the heart of man.
The passage asks whether Muhammad sincerely came forward as a messenger from God; if illiterate, Muslims infer the Koran is a standing miracle; if compiled from sources and presented as divine oracle, he would be open to charges of imposture.
The passage commands fighting those who fight the community, forbids transgression and first attack, restricts fighting in the holy temple unless attacked, and allows slaying attackers there.
Question and answer concerning war in the sacred month; war is grievous, but obstruction of God’s way, unbelief, exclusion from the holy temple, expulsion of God’s people, and temptation to idolatry are more grievous.
The passage commands eating what God has given that is lawful and good, forbids carrion, blood, swine's flesh, and what is slain in the name of another besides God, and allows necessity without willful transgression.
A saying attributed to Mohammed reads, "Verily from your Lord come breathings. Be ye prepared for them," and is compared to the doctrine of the Holy Spirit.
The passage says Mohammedans must fast throughout Ramadan, from the first new moon to the next, abstaining from eating, drinking, and women from daybreak until night or sunset.
New moons are fixed periods for service and pilgrimage; piety is linked with fear of God and entering houses by doors rather than backs.
"the complete number of months with GOD, is twelve months... of these, four are sacred."
Frazer proposes a stratification of Egyptian religion: local sacred animals as hunting-stage totemism, cattle worship of Apis and Mnevis as pastoral-stage religion, and cultivated plant or corn worship of Osiris and Isis as agricultural-stage religion.
The four treasures are the Lia Fail or Stone of Destiny, a sword, a Spear of Victory, and a cauldron from which no company goes unsatisfied.
Minerva describes Ulysses' shrewdness, says he returned safely but lost his men, notes Neptune's anger, and identifies the haven of Phorcys, the olive tree, the Naiad cave, the cavern of offerings, and mountain Neritum.
At the head of the harbor are a large olive tree and a sacred overarching cavern of the Naiads with stone bowls, wine-jars, bees, stone looms, sea-purple robes, and water.
Rama grieves at Lakshman's fault, blaming him for leaving Sita helpless in the cottage and forsaking his sacred charge because of angry words.
Ibn Batuta describes Shiraz as a well-built city with gardens, streams, markets, mosques, pious inhabitants, veiled women, almsgiving, Koran readings, food, and preaching.
Odysseus captures Helenus, a prophet like Cassandra, and coerces him into revealing three conditions for Troy's conquest: Achilles' son, Heracles' arrows, and the Palladium.
Abraham and Ismael raise the foundations of the house and ask God to accept it, make them and their posterity resigned to him, show them holy ceremonies, and turn mercifully toward them.
Polynesians are said to have ceremonies for removing the sacred contagion acquired by touching sacred objects.
The addressee is told to hear the teaching, dress plainly in white linen and tidy fur-shoes for her husband’s honor, and tend the sacred sorb-tree and mountain-ashes in the courtyard.
A note says Mohammed was divinely directed to return the keys of the Caaba to Othmn Ebn Telha Ebn Abdaldr; Othmn embraced Mohammedism and guardianship of the Caaba was confirmed to him and his heirs.
The hearth is described as the most sacred part of the dwelling, erected in the centre of every house as a stone structure with fire on top, used for daily meals and family sacrifices.
True believers are instructed, when called to prayer on the day of assembly, to hasten to God's commemoration and leave merchandising.
“Wheel, the sacred, 114” and “Vijayuttara, Sakka’s trumpet, 97”
The author says he has not seen manuscripts where verse counts are set after chapter titles, and that Muslims have scruples about marking verse distinctions because editions differ in verse division and number.
The field was sacred to Mars and therefore was not permitted to be ploughed.
The Flamen Dialis is subject to numerous restrictions involving horses, armies, rings, knots, sacred fire, food, animals, vines, bed feet, hair and nails, dead bodies, holy-day work, uncovered air, and bonds brought into his house.
The passage explains wood-friction fire-making and gives oak-wood examples from Celts, Germans, Slavs, Masuren, ancient Slavic perpetual fire, Germany, and the Scottish Highlands.
A report states that if Perkunas's honored fire went out, it was rekindled by sparks struck from a stone held in the god image's hand.
Corynaeus takes a charred brand from the altar, throws flame into Ebysus's face, seizes him by the hair, forces him down, and stabs him.
Rāma launches a fire-dart sacred to the Lord of Flame and other blazing shafts; they burn, consume, and turn back Rāvaṇ’s darts.
The Brāhman householder ought to maintain three sacred fires, Gārhapatya, Ahavaniya, and Dakshiṇa, used in many Brahmanical solemnities, including funeral rites in prescribed order.
A person touching a pig washes in the river with clothes on; drinking pig’s milk is believed to cause leprosy.
Rama sees a hermit settlement in Dandaka wood with bark garments, sacred grass, ritual sheds, fires, sacrificial gear, roots, fruits, water urns, trees, flowers, and a lotus-covered lake; animals shelter there and Apsarases dance beneath trees.
The passage says the only ancient mention of Pegasus with the Muses is the story that he produced the fountain Hippocrene with his hoofs.
A young descendant of the Prophet comes to Qonya, becomes Sultan Veled’s disciple, and wears a distinctive turban with a sheker-āvīz like the Mevlevī dervishes.
Country temples were usually surrounded by groves of trees whose shade and solitude inspired awe; all sacred places could be called groves even without trees.
A high grove by the cold river of Caere, enclosed by hills and dark firs, is revered; rumour says old Pelasgians consecrated it and its festal day to Silvanus, god of tilth and flock.
Dodona and its oak-grove are identified as the dwelling place of the Pelasgi.
Near the hermits’ homes appears Rama’s leaf-covered cot and a shed; flowers, cleft billets, path-marking grass and bark, and dried fuel are present.
At Ortygia, rumor says Alpheus made a secret passage beneath the sea and mingles through Arethusa's well-head with Sicilian waves; the travelers worship the great deities of the ground.
The Koreisch are linked to union in equipping winter and summer caravans and are told to worship the Lord of this house, who provided food and security.
Near Iceland, the exiles threw wooden images overboard and settled where the waves carried the posts.
Commentary says the revelation followed Mohammed's wives asking for more sumptuous clothes and allowance; he offered them the option to remain with him or be divorced, and Ayesha and the others chose God and his apostle.
Fundamental laws are described as not changing with time, necessary for the state’s salvation, sanctioned by heaven, and impious to alter; this is linked to Plato’s zeal against religious or political innovators.
Orpheus’ harp is preserved in the same temple and credited with wonders; Neanthus buys it believing it can move rocks and trees, but dogs tear him apart when he tries it.
The jurists declare the island holy, curse anyone who desecrates it with quarrel or bloodshed, and the island, called Forseti's land or Heligoland, is respected by Northern nations and avoided by raiders fearing punishment.
Note 331 describes a green hill as a very holy spot for devotees of Ráma as an incarnation of Vishṇu; the neighbourhood is called Ráma’s country, with headlands, caverns, Sítáphal fruits, and a raised barefoot devotional footpath around the hill.
Beautiful maidens followed, bearing laurel branches and singing hymns in honour of Apollo.
Divorce is limited; retention or release must be honorable or kind; taking back gifts is restricted; redemption and remarriage are framed by the bounds and ordinances of God.
At Perwāna’s palace, Jelāl brings a small taper while others have large waxlights; he extinguishes his taper and all candles go dark, then his sigh rekindles the taper and the candles burn again, leading to conversions.
Iris descends through the sky on saffron, many-colored wings, says she takes the hair sacred to Dis, cuts it, and the warmth and life leave the body.
In a wild wood, Peredur sees a glade and a tent; the tent seems to him to be a church, so he repeats his Paternoster to it before approaching the open door.
After the dance, Zangī bites Majduddīn’s cheek, leaving a lasting scar; Majduddīn says he will boast on the Day of Judgment of bearing the mark of Zangī’s teeth.
Moses went up to God... Yahweh's glory settled on Mount Sinai, and the cloud covered it six days.
The righteous Ocean rises from his bed, says he lacks power to fight Dundubhi, and directs him to the Lord of Hills, the King of Snows, associated with hermits, forests, caves, torrents, cascades, and Śankar’s queen as his child.
Footnote 96 identifies Cithaeron as a Boeotian mountain famous for orgies of Bacchus.
A note says the passage was revealed on Friday evening, the day of the pilgrims visiting Mount Arafat, during Mohammed's last visit to the temple of Mecca, called the pilgrimage of valediction.
Tritonia leaves Seriphus in an encircling cloud, goes to Thebes and Helicon, and says she came to see the new fountain opened by the hoof of the winged steed sprung from Medusa's blood.
Princess Moonlight's letter reaches the Palace; the Emperor fears touching the Elixir of Life and sends both to Mount Fuji, where royal emissaries burn them on the summit at sunrise; people say smoke rises from Fuji to the clouds.
On arriving at Mecca, pilgrims visit the temple and perform rites including procession around the Caaba, running between Saf and Merw, stationing on Mount Arafat, slaying victims, and shaving heads in Mina.
At the start of Rune XLVII, Wainamoinen plays magic harp-strings; his songs rise to heaven, and the Moon and Sun descend into birch and fir branches to listen.
Some Christians kiss the book and bow when Ahmed’s name and qualities are mentioned; they are safe from bloodshed, faction, sword, captains, and the Vazīr.
Buddhist bas-relief carvings on railings around dome-shaped relic shrines at Sānchi, Amaravatī, and Bharhut are described as illustrations of Jātaka Birth Stories, including scenes from Gotama’s last or previous births; some Bharhut carvings have Jātaka titles
“Fire eternal”; “Fire Spirit, The”; “Fire, Production of” appear as index entries.
Socrates asks whether they have reached the plane-tree, and Phaedrus answers, 'Yes, this is the tree.'
Certain lakes, rivers, springs, and fountains are reverenced; the oak is called God's tree, and mountain-ash and birch are held sacred and planted reverently near cottages.
The passage argues that the ritual victim likely represented a particular sacred tree and identifies the oak as the strongest candidate for the pre-eminent sacred tree of the Aryans.
The stone in Abraham's place is said to show his footsteps; traditions connect it with building the Caaba or with Abraham having his head washed; it is enclosed in an iron chest, associated with pilgrims drinking Zemzem water and prayer, and was hidden by temp
The stone is said to be a precious stone of paradise that fell with Adam, was preserved through or after the Deluge, and was brought by Gabriel to Abraham; it was originally whiter than milk but became black through alternative causes including a menstruous wo
While Numa prayed for Rome, Jupiter sent down an oblong brazen shield; a voice said Rome's safety depended on preserving it, so eleven copies were made.
If the Vestals meet a criminal on his way to execution, they may pardon him if the meeting is proved accidental.
“In the name of the most merciful GOD” is identified as the Bismillah prefixed after the title at the head of every chapter except the ninth.
In war with Jews, trees and stones reveal hidden persons except the Gharkad tree, called the tree of the Jews.
Index entries for Australian groups and Austria include charms for staying the sun, attacking red dust columns, fear of women’s blood, annual expulsion of ghosts, medicine-man recall of the soul, Wotjobaluk rain-making, lulling the wind, and souls of trees.
There are said to be 360 idols in and around the Caaba, equal to the days of the year; their chief is Hobal, brought from Syria and claimed to procure rain, a statue of a man made of agate that had lost a hand.
Divine birth is said to have a period contained in a perfect number, while human birth is described through numbers involving squares, cubes, intervals, and terms.
The holy ark of North American Indians is considered sacred and dangerous to touch; when carried against an enemy it is not placed on the ground but rested on stones or logs.
The god says that since she cannot be his wife, she will be his tree, and assigns laurel to his hair, lyre, quiver, triumphal processions, the Capitol, and Augustus' gate-posts.
The section is titled as the route of the Tain, the beginning of the expedition, and the names of the roads taken by the hosts of four of the five grand provinces of Erin into Ulster.
Epithets of the gods are said to depend on their powers and offices and to derive weight from rites and solemn devotions; omitting them could be irreverent.
Phaedrus asks whether this is the place where “Boreas is said to have carried off Orithyia from the banks of the Ilissus.”
The note says the water was diverted to supply Albano and gives ancient references for Egeria.
Index entries state that infidels will appear at the last day and drink boiling water; Isaac is promised and born; iron is useful, and some iron utensils were brought by Adam from paradise.
Frazer states that ceremonial purity rules for divine kings, chiefs, priests, homicides, women at childbirth, and others are alike; he says holiness and pollution are not differentiated in this comparison and all are dangerous and in danger.
Amycus tears a chandelier with blazing lamps from a shrine and dashes it against Celadon's forehead, crushing his face and skull.
Examples from Zulu, Miri, Dyak, Buro and Aru, Papuan, Korean, and Chinese contexts describe consuming bones, flesh, gall-bladders, or bile to obtain longevity, strength, courage, boldness, nimbleness, or other qualities, or avoiding foods that would make eater
“Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place.”
Prayer requires turning the face toward the temple of Mecca; the direction is indicated by a mihrab niche, steeple-door placement, or tables for finding the qibla.
Sacred persons' vessels are not to be used by others; sacred persons are dangerous; sacred persons are not allowed to see the sun or touch the ground.
A note says that certain men were sacred to the war-god Ares and were always spared in battle.
Viśvámitra says Kandarpa or Káma dared to assail Umá’s lord Stháṇu during austerities; the god’s terrible eye dissolved and burned Káma’s form, so he became known as Ananga.
Without God repelling violence, "monasteries, and churches, and synagogues, and the temples of the Moslems" where God's name is commemorated would be demolished.
Frazer says the divine king or god-man is both blessing and danger, must be isolated for others’ safety, and compares divinity to fire that blesses under restraint but burns and destroys when touched rashly.
God is not disposed to punish while Mohammed is with them or while they ask pardon; the unbelievers are faulted for hindering believers from the holy temple though they are not its guardians, whose guardians are only those who fear God.
Believers are told not to violate God's rites, the sacred month, offerings, ornaments, or those going to the sacred house; after the restriction is over they may hunt, but must not transgress from ill will and must cooperate in goodness and piety.
Believers are told that idolaters are unclean and must not approach the holy temple after that year; if believers fear want, God can enrich them from his abundance.
The Aegis is described as a sacred shield made for Zeus by Hephaestus and covered with the goat Amalthea's skin.
The Qur'an is regarded as the word of God. Abd al Wahid ibn Zaid hears a Qur'an-reader recite a verse about a divine book recording deeds and recompense, then weeps loudly and faints.
Within the palace is a massive altar under the sky, an ancient bay tree, and household gods; Hecuba and her daughters crowd there, clasping divine images, and Hecuba urges Priam to trust the altar or share their death.
The speaker commands justice, prayer at worship places, sincere religion to God, return to God, and distinguishes those directed from those led into error by taking devils as patrons.
Slaves and prepubescent persons must ask leave before entering at three private times: before morning prayer, noon garment-laying, and after evening prayer.
A bow and arrow later fall into the palace courtyard, are recognized as Kotei's, and are preserved as sacred relics.
Dhrita-rashtra and Yudhishthir walk to Ganga's shore; Ganga is described as sacred, and Kuru women and widows come there to render holy rites to departed chiefs.
The procession reaches the Gangá near Śringavera, where Guha dwells as Ráma’s ally; Bharat orders a halt before crossing the river and says he wishes to pour funeral water from the Gangá for his father.
A note describes a stone showing Abraham's footprint and the Kaaba's inviolable security, including claims about birds, wild beasts, and failed hostile attacks such as Abraha's expedition.
"Therein are manifest signs: the place where Abraham stood; and whoever entereth therein, shall be safe."
Mecca is described as an inviolable secure asylum amid surrounding insecurity; denial of truth is condemned; those who strive for the true religion are directed into God's ways.
The Qur'anic fifth part of spoil is assigned to God, the apostle, kindred, orphans, the poor, and travelers; interpretations by al Shafi'i, Malik ibn Anas, Abu'l Aliya, and Abu Hanifa differ on how this share is divided or controlled.
Husām visits Jelāl’s shrine after ten years as successor and is told that the gilt crescent on the cupola has fallen; he connects this with the ten-year anniversary of Jelāl’s death and says his own dissolution is near.
Believers are instructed not to enter others' houses until asking permission and saluting; if no one is present or they are told to go back, they must not enter; God knows what they reveal and hide.
The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover.
The bullroarer is defined as wood fastened to a cord or thong and swung to make a booming sound; its religious or sacred use is noted in Australia, South Africa, among the Zunis, ancient Greek mysteries, Western Africa, and New Guinea.
Those who prohibit God's temples from remembrance of his name and hasten to destroy them are condemned; they will enter with fear, have shame in this world, and grievous punishment in the next.
Emathion, an aged observer of justice and fearer of the gods, condemns the weapons, clings to the altars, is beheaded by Chromis, and dies uttering curses amid the fires.
Poets who embraced Mohammedism are described as praising God, establishing divine unity, exhorting obedience and moral virtue, and avoiding profane or unjust satire.
The stranger throws a battle-axe; a clear spring gushes from where it falls. The twelve drink in silence, sit in a circle, and observe that the stranger resembles each of them in some way.
The apprentice asks why the useless tree became sacred; the artisan replies that sacredness protected it from enemies and from being cut down.
A returned stone is said to have been mocked as false, but proved genuine by the peculiar quality of swimming on water.
The stone is said to be a precious stone of paradise that fell with Adam, was preserved through or after the Deluge, and was brought by Gabriel to Abraham; it was originally whiter than milk but became black through alternative causes including a menstruous wo
Some idols, including Manah, are called large rude stones; the posterity of Ismael are said to have carried stones from Mecca to new homes, compassed them devotionally as at the Caaba, and eventually worshipped stones.
Indian Buddhists repeated stories ascribed to the Buddha and gave them sacredness by ‘identifying the best character in each with the Buddha himself in some previous birth’; such stories became ‘Jātakas.’
The Koran is described as elegant and pure Arabic, the standard of the language, inimitable by human pen, and a permanent miracle greater than raising the dead.
"Let none touch it but they who are clean."
Tripathagā is glossed as 'Three-path-go,' flowing in heaven, on earth, and under the earth.
Ancient Arabs observed four sacred months, during which war was unlawful, spearheads were removed, incursions and hostilities ceased, and even a person meeting a father's or brother's murderer could not offer violence.
Twelve months are fixed with God since the creation of the heavens and earth; four are sacred months, and believers are told not to wrong themselves therein.
Section VII concerns months commanded by the Koran to be kept sacred and Friday set apart for the especial service of God.
"The night of al Kadr is better than a thousand months."
The passage condemns carrying a sacred month to another, says unbelievers are led into error by it, and says Satan prepared the evil of their deeds.
The thirteenth-century Mongols are said to have tried to wipe out Islam when they sacked Baghdad; the excerpt breaks off after noting the Caliphate's obscurity in Egypt and newly founded empires.
Vesta’s temple is circular and contains the Palladium of Troy, described as a sacred, highly prized treasure.
The four treasures are the Lia Fail or Stone of Destiny, a sword, a Spear of Victory, and a cauldron from which no company goes unsatisfied.
Sarpedon's friends lay him beneath a beech sacred to Jove; Pelagon removes the javelin from his thigh, and Boreas' gentle breath recalls his spirit from the gates of death.
God is pleased with believers pledging fealty under the tree, knows their hearts, sends secure repose, and rewards them with speedy victory and rich booty.
Dheal is defined as the sacred tree of the Noongahburrahs, used only for putting on graves of the dead.
The note reports an ancient belief in the great age of trees near places consecrated by gods and great men, citing Socrates' plane tree and the Delos tree where Latona gave birth to Apollo.
A bitter-leaved wild olive sacred to Faunus had once received gifts and votive clothing from mariners rescued from waves, but the Teucrians had cleared the sacred stem away for the fighting ground.
Wainamoinen clears the forest, leaves the birch for birds, speaks with a heavenly eagle, and the eagle kindles a wind-fanned fire that burns the other trees while the birch remains.
Another mode of producing temporary inspiration uses branch or leaves of a sacred tree; in the Hindoo Koosh, sacred cedar twigs are burned and the Dainyal inhales the smoke until convulsions and chanting, while Apollo's prophetess ate sacred laurel before prop
Erisicthon's tree is brought down with blows and ropes; the fallen tree damages the wood, and the Dryads grieve, dress in black, and ask Ceres to punish him.
The mistletoe is described as the seat of life of the oak; its evergreen foliage among bare branches is treated as a sign that divine life survived there.
Al Uzza is described as an idol or as a worshipped acacia/thorn tree with a sound-making chapel; Khaled Ebn Walid destroys the chapel, cuts down and burns the tree or image, and kills the supplicating priestess.
Trust in the Buddha, the Order, and the Truth is identified as trust in the Three Gems.
The passage notes differing estimates of Muhammed and says Muslims regard him as the prophet par excellence and the Koran as the eternal utterance of Allah.
The Ganges is identified as the purifier of the world in a note on an implied comparison.
Rich Muslims are said to break the Ramadan fast with water from the well of Zemzem in Mecca if possible.
Śavarí seeks the skies and gains virtue’s prize; Ráma and Lakshmaṇ reflect on the saints’ wondrous home, peaceful animals, seven lakes, bathing, and libations to royal shades.
The nine sisters challenge the Thespian Goddesses to a contest of voice and skill, set withdrawal from springs or plains as the wager, and choose Nymphs as judges who swear by rivers and sit on natural rock seats.
Mānasa lake is described as sacred, located between the northern Himalayas and Mount Kailāsa; the poem makes the Sarayū flow from it.
Midway across, the princes hear the roar of meeting waters; Ráma asks its cause, and Viśvámitra explains the Mánas lake on Kailása, born from Brahmá’s will, as the source of the Sarjú that meets the Gangá there, instructing Ráma to bow.
The auspicious morning is described; the rite's materials include a holy wooden throne, golden urns, royal car with tiger skin, sacred waters from the Jumná-Gangá confluence and other waters, honey, curd, oil, rice, grass, milk, eight girls, an elephant, gold
A bridge breaking in a dream is unlucky, while crossing a bridge safely is lucky.
A Wolf sees a Goat browsing on scanty herbage at the top of a steep rock and is unable to get at her.
Diarmuid sees a little boat in the shelter of the harbour, and he and Grania enter it.
"all my family and friends have been eaten by your mate"; the goat says she is safer where she is.
The mouse is too quick for the bull and slips into a hole in a wall.
The Teacher says that men or women who take refuge in the Three Gems will not be born in hell, will be freed from birth in places of punishment, will be reborn in heaven, and that these hearers did wrong by leaving so safe a refuge.
The lion always receives a very large share and the fox a very small one; the fox is displeased and decides to act on his own.
A house is overrun with mice; a cat hears of it, moves in, catches the mice one by one, and eats them.
Mistletoe stays green on a leafless oak in winter and grows from trunk or branches, leading Frazer to suggest that primitive man might imagine the oak-spirit depositing its life there in an intermediate place between earth and heaven.
"secure the kingdom of contentment"; "The benefits of a sea voyage are innumerable; but if thou seekest for safety, it is to be found only on shore."
The note questions the chronology of sages associated with Rama; Viśvámitra, Atri, and Agastya are Rig-Vedic, Valmiki is linked to the Ramayana, Atri is made ancestor of the Moon, and Pundits explain contradictions by long life and reappearances across ages.
Wali is explained from nearness and applied to persons whose holiness brings them near to God, who receive miraculous gifts and are protected as God's friends.
The passage says Sufis still count Hallaj among their greatest saints, while orthodox interpreters consider him a daring blasphemer; contemporaries held widely different views of him.
At the Hot Waters near Qonya, frogs in a lake or marsh drown out Jelāl’s discourse; he commands them to be silent, they remain silent during his stay, and they resume croaking when he permits them.
Sharani's work is said to expound the duties of the true Sufi and to attack the defects of Muhammadan society, especially the Ulema.
The wali develops from private conversation with friends to teacher and spiritual guide with disciples, then to head of a perpetual religious order; orders include dervishes and lay brethren and influence all ranks of Muslim society.
A saint's miracle is called karāmāt, a favour God bestows; a prophet's miracle is called muʿjizat, an inimitable act.
The work contains many anecdotes, including miracles by the living or dead and strange events; it is called "a species of the Acts of the Apostles of the Mevlevī dervish fathers."
Jelāl returns on successive days to ask the butcher for horses; each horse is returned at sunset in pitiable condition.
The narrator states that some sayings from this period show a presentiment of Mullah Shah’s approaching death.
The narrator states that saintship occupies a fundamental position and has practical effects including submission to ecstatic men, dependence on their favour, pilgrimage to shrines, adoration of relics, and devotion to their service.
After Sheykh Ferīdūn’s death, Husām is appointed by Jelāl as assistant; the two work together for ten years and Husām receives exalted titles.
Attar couplet: “If a saint eat poison, honey-like ’tis food.” The saint is glossed as a man of heart.
"the world of Islām, which daily boasts of its living saints and their miracles"
The seven ancient rishis are the seven stars of Ursa Major; the seven new saints created by Viśvámitra are interpreted as seven new southern stars, a new Ursa.
Travellers send someone to draw water; he lowers a bucket, finds a youth, and the travellers conceal Joseph so they may sell him as merchandise, while God knows what they do.
Named Jātakas are linked to stories in Pāli and Chinese Vinaya sources, Culla Vagga passages, and Suttas or parables in the Dīgha, Majjhima, and Saŋyutta Nikāyas.
People in different countries tell the stories differently, but 'they are always the same stories, really'; examples include talking lions in warm countries and talking bears in cold countries.
Footnote 415 states that the stories of Hermotimus and King Gunthram belong to the same class; King Gunthram’s soul comes out of his mouth as a small reptile; Aristeas’s soul issues from his mouth as a raven; an East Indian sleeper’s soul issues from his nose
The note points readers to W. Robertson Smith on “the original sanctity of domestic animals.”
Ali reads verses and announces four things: no idolater near the temple of Mecca after that year; no naked compassing of the Caaba; only true believers enter paradise; public faith is to be kept.
Footnote describes the custom, in extreme danger, of fleeing to temples and taking refuge behind or clinging to an altar or divine statue.
Mecca as Harm or sacred territory has a third enclosure marked by small turrets; within it one may not attack an enemy, hunt, fowl, or cut a tree branch, which is given as the reason Meccan pigeons are sacred.
Apollo realizes Telphusa deceived him, rebukes her, covers her streams with a crag and rocks, makes an altar near the stream, and is prayed to as Telphusian.
Phineus throws his spear into a cushion; Perseus leaps up and returns a weapon; Phineus hides behind an altar; the spear strikes Rhoetus in the forehead and blood spatters the tables.
Sinners are separated and reminded that the sons of Adam were enjoined not to worship Satan, their declared foe, but to worship God on the right path; Satan has led many astray.
Satan alone caused those who turned back on the day the hosts met to fail in duty, and God pardoned them.
Believers are told not to speak privately of wickedness, enmity, or disobedience, but of justice and piety, and to fear God before whom they will be assembled.
Wine, games of chance, statues, and divining arrows are called an abomination of Satan's work; Satan seeks to sow hatred and strife and turn people aside from remembrance of God and prayer; the Apostle must deliver a plain announcement.
The wicked are told to separate from the righteous; the sons of Adam are reminded not to worship Satan, an open enemy, and to worship God as the right way.
No earlier apostle or prophet read without Satan suggesting error; God voids Satan's suggestion and confirms his signs.
The phrase 'Hold fast by the cord of God' is explained as adhering to Islam, like holding a rope to avoid falling; the Koran is also called the sure cord of God.
Menelaus says Helen came with Deiphobus, circled the hiding place three times, patted it, named the chiefs, and mimicked their wives; Ulysses kept the men quiet and covered Anticlus's mouth until Minerva took Helen away.
Thor pulled himself up by a little shrub, “the mountain-ash or sorb,” later known as “Thor’s salvation.”
The guardians’ life is called more blessed than that of Olympic victors; their victory saves the state, and they receive public maintenance, crowns, rewards from their country, and honorable burial after death.
Aaron shall cast lots for the two goats... The goat shall carry all their iniquities on himself to a solitary land.
Wotyak young girls at New Year beat house and yard corners with split sticks, say they are driving Satan out, then throw the sticks into the river so Satan floats downstream with them.
A mother raises swans and chickens; an eagle, hawk, and falcon scatter them to Karyala, Ehstland, and Pohya, where they become a merchant, Kalervo, and Untamoinen.
MacRoth surveys the plain of Meath and hears a rush, crash, clatter, and clash compared to the falling sky, breaking ocean, quaking earth, and falling forest.
MacRoth scouts the Ulster encampment at Slane of Meath, sees an immense troop of horsemen from the north-east, and reports to Ailill that they number not fewer than thirty hundred fully armed chariot-fighters.
MacRoth comes to Ailill, Medb, Fergus, and the nobles of the men of Erin; Ailill and Medb ask him for tidings and Ailill asks how the Ulstermen advance to Slane.
Section III is about the Koran itself, the peculiarities of that book, its writing and publication, and its general design.
Those who say the Koran is forged are challenged to bring ten chapters like it and call any helpers they can, except God.
Jesus, son of Mary, follows in the footsteps of the prophets, confirms the preceding Law, and receives the Evangel with guidance and light; its people are to judge by it.
They swear by the Koran, consult it in weighty occasions, carry it to war, and write sentences from it on banners.
Fergus of the True Lips tells Credhe that Cael and Finnachta Fiaclach, last of the foreigners, drowned one another in the sea.
Opening verse addresses the billow as friend and asks the free broad sea to be the speaker’s barrow rather than the father’s mound.
A small form or hero rises from the ocean, wearing copper gear and carrying a copper hatchet.
The sea rises like a mountain, splits open, and a horned bull emerges, vomiting sea-water from its nostrils and mouth.
Nala stands behind Angad with warlike bands and is named as Viśvakarmá’s son who built the bridge across the sea; Śweta, a revered sage, advises Sugríva and reviews formed squadrons.
“With rocks and shattered mountains he / Has bridged his way athwart the sea”
“With thousands of his wild allies / The vengeful Ráma hither hies”; Rávan says Ráma may lead troops across the flood or drain the sea channels.
Aino swims toward a rainbow-colored rock at sea, climbs onto it, and sinks with it when the stone falls to the bottom of the sea; her song says she perished there.
"Ler: the Irish sea-god"; "Manannan: son of Ler, a fairy god"
The passage says Poseidon first symbolized the watery element, later became a distinct sea divinity ruling sea-divinities, and could cause destructive tempests or calm the waters and grant safe voyages.
A note says Oceanus hears Prometheus' lamentations in Aeschylus and comes from the sea depths to comfort him.
“Manannan is, of course, the Sea God, the Celtic Poseidon.”
Wainamoinen asks Iku-Turso why he rose from the waters; Iku-Turso says he came to destroy the Kalew-heroes and return the Sampo to Pohyola, then promises to leave forever if spared.
Many named Nereids gather; all who hold sacred seats deep in ocean fill the glimmering grotto and beat their breasts in woe.
God drives ships on the sea for commerce; in sea misfortune people forget false deities except God, but after reaching dry land they return to idols.
Frithiof becomes a pirate or viking, follows a strict fighting and plundering code, distributes booty to his men, travels widely, reaches Greece, and longs for Ingeborg and home.
Ships run in the sea like high mountains; if God makes the wind cease, they lie still on the water.
The heart is said to have found the ancient seal of Solomon and to rule over senses, organs, fairies, and demons; if a demon steals the seal, the heart’s reign ends until the day of account.
The hypocrites take oaths for protection, turn others aside from God's way, believed and then became unbelievers, and have a seal set on their hearts so they do not understand.
Under Praetus, Bellerophon is targeted after Antaea's rejected desire; Praetus is restrained by hospitality laws and sends him to Lycia with sealed tablets carrying his deadly intent.
On the fourth cast, the fisherman draws up no fish but a heavy yellow pot, fastened and sealed with lead and marked by the impression of a seal; he plans to sell it for wheat money.
The sentence is linked to loving the present life over the life to come; God seals the hearts, hearing, and sight of the negligent, who perish in the next life.
The pot is sealed with lead; when opened, it releases smoke that rises, spreads over sea and shore, and condenses into a giant genius.
Solomon harnesses the wind, speaks with birds, has Assaf as minister, bears a seal engraved with God’s unknown name, and uses it to fasten bottles containing Jinn.
Eumaeus brings the bow to Ulysses, tells Euryclea to close the women's apartments, and Euryclea obeys.
Ráma recalls the rock where Sítá sat with him, names the bright Godávarí stream she loved, and says she would not have wandered alone to river or forest.
Lemminkainen weeps for three days, not for the homestead or father's dwellings, but for his mother and the loved ones of the island.
A herdsman misses a fine young bull, searches without success, and vows to sacrifice a calf to Jupiter if he discovers the thief.
Marzavan travels through cities, islands, and provinces; in Torf he hears of Prince Camaralzaman's illness and a story similar to Princess Badoura's.
The passage says the cunning Fox-god comes from Japanese fox mythology, and that looking for the sunrise in the west belongs to the Japanese Wager of the Phoenix, whose Phoenix is derived from China.
Autumn floods make every stream pour into the river, swelling it until the banks are so distant that a cow cannot be distinguished from a horse.
The Sultan summons Camaralzaman before the council, states that his marriage is required by royal and imperial interests, and orders him arrested and locked in an old tower after his angry refusal.
The young men of Ulster cry that the maiden should be slain, but Conor refuses and says she will be brought to him, reared according to his will, and become his wife.
The princess visits, sits on a sofa, explains that her own apartments may be entered by the chief eunuch, and says this forbidden ground allows them to speak without intrusion.
Euryclea looks toward Penelope as if to tell her, but Minerva diverts Penelope’s attention. Ulysses restrains Euryclea and orders her not to reveal him, saying he has returned after twenty years of wandering and warning her of consequences if she speaks.
The heading introduces the Sun discovering the affair of Mars and Venus and falling in love with Leucothoë; Leuconoë begins speaking, saying Love has captivated the all-seeing Sun.
Saramá, seeking to soothe Sítá, offers to find Sítá’s husband, speak Sítá’s words, and return unseen with speed greater than Garuḍa or the tempest.
A witch claims she alone possesses secret charms able to avert the anger of the gods and earns a living from this claim.
Byblis prays that the forbidden flame be expelled or that she die; imagines Caunus kissing her dead body; considers mutual inclination and the sons of Æolus as precedents; then rejects lawless flames and says a private letter may confess the latent flame.
Cuchulain and Ferdiad reveal secret martial knowledge except for Cuchulain's Gae Bulga; fairy friends wound Ferdiad; Ferdiad kills Dolb and Indolb, and a verse names the ford in relation to the fallen.
Gwydion notices his brother's changed appearance; the brother refers to Math's ability to know whispers carried by wind; Gwydion states that the brother loves Goewin.
Juno secretly dispatches Iris, described as the goddess of the showery bow, from the realms of air to Achilles at his ships.
Absál watches for an hour, enters Salámán’s chamber, runs to him, and falls like a shadow at his feet with her face beneath.
"It was midnight, and the clear moon was rising"; Sinon secretly showed a signal-light to the Hellenes.
Sangiar, a doorkeeper formerly enslaved to Khacan, hears the order, slips out, warns Noureddin to flee with the beautiful Persian, and gives him forty gold pieces.
The passage says Muhammad received instruction secretly from Jewish and Christian informants and declared biblical histories to pagan Meccans as revealed by God.
Ailill sends his charioteer Cuillius to observe Medb and Fergus and bring a token; Cuillius finds them together, removes Fergus’s sword from its sheath, and returns to Ailill.
Cuchulain remembers friends from Faery; Dolb and Indolb arrive from the Sid to help him and strike Ferdiad unseen. Ferdiad says Cuchulain’s Fairy-folk friends have succoured him. Cuchulain says revealing the magic veil to a son of Mile would deprive the Tuatha
Pritha, alerted by a secret sign, knows Karna as her boy and feels secret joy when she sees him crowned king of Anga.
Byblis resolves to let the addressee see her passion; she writes on clean wax tablets with an iron pen, repeatedly hesitating, correcting, scratching out, and changing what she has written.
Telemachus says there is no enmity with his people, describes a lineage of only sons, and says suitors from nearby islands and Ithaca are consuming his house while courting Penelope and plotting against him.
The captain hastily provisions the ship, sails back toward the Island of Idolaters, avoids the harbor, anchors at a distance, and lands at night with six sailors near Camaralzaman's cottage.
Midas hides his ears with a cap; his barber, unable to keep the secret, whispers it into a hole, and reeds later reveal that Midas has ass’s ears.
Haiatelnefous is brought to the palace; when alone, Badoura reveals she is not Camaralzaman but a princess and his wife, tells her history, and Haiatelnefous embraces her with sympathy and affection.
The Persian lights all eighty candles; Noureddin lights all the lustres and opens all eighty windows, despite Scheih Ibrahim's lower limits.
Rulers will need a “considerable dose of falsehood and deceit” for their subjects, treated as medicines that may be advantageous.
The first plague is the Coranians, a race whose knowledge lets them know any discourse on the island if the wind meets it.
The beasts ask the hare to explain his plan for dealing with the lion and state that deliberation and counsel are wise, citing a prophetic saying about counsel before judgment.
The gardener advises placing gold dust in fifty jars and covering it with olives so it can be taken aboard ship secretly.
One of his men notices the visits, watches him, discovers the secret, and later digs up and steals the gold at night.
Kashmir story: a lad pretending to be an ogress's grandson learns that seven cocks, a spinning-wheel, a pigeon, and a starling contain lives, then kills or smashes them and the ogres and ogresses perish.
Blodeuwedd delays Gronw's departure; they consult how they may always be together. Gronw says she should learn from Llew how he will meet his death while appearing solicitous.
The speaker addresses a boy and says that a secret necessary to conceal from a foe should not be revealed even to a friend.
At dinner, Amina is called by a servant, sits at the table, and eats rice by drawing a long pin from a case and lifting grains one by one to her mouth; Sidi-Nouman questions her about it.
The passage says Dyaks of Northern Borneo hold a harvest feast whose object is to secure the soul of the rice so the farm produce will not rot and decay.
God says the seducers were not present at the creation of the heavens and earth or of themselves and were not taken as assistants.
In 'The Wiles of Absál,' Absál twines her hair as a musky chain to bind his heart, curls it into temptations, darkens her eyes with surma, adorns her brows as bows, and lays rose and musk as a snare for the beloved heart.
"Each volume was the antithesis of the next; / If one was honey, poison was the other’s text"; the passage then warns not to forsake true scripture.
A note discusses Triśanku asking Vaśishṭha’s sons for aid after applying in vain to their father and quotes a paraphrase about forsaking the root and hanging upon the branches.
“SAY, I fly for refuge unto the LORD of the daybreak”
A fox in a hedge misses his footing and catches at a bramble to save himself from falling.
Two frogs live together in a marsh; in a hot summer the marsh dries up, so they leave to find another place to live because frogs prefer damp places.
A hungry crow finds a sleeping snake in a sunny spot, carries it away in its claws to eat it, and is fatally bitten by the poisonous snake.
At Fidduin, Medb sees Fedelm the seeress in a chariot, asks how the journey will be, receives the answer that Fedelm cannot see into the wood, and orders the wood cut down and made plough-land.
The sons of Thestius tell the woman to lay the spoils down and not interfere with their honors; they take the present from her and the right of disposing of it from the donor.
Polydamas says Jove sent the omen, interprets the eagle as seizing but not possessing its prize, and warns against gaining the Greek ships that day.
Pylmenes is killed by Atrides; Mydon is killed by a stone from Nestor's son, drops the ivory-studded reins, and the victor mounts the empty chariot seat as a prize.
The desires seize the citadel of the young man's soul, which lacks accomplishments, fair pursuits, and true words; these are described as the best guardians and sentinels in minds dear to the gods.
The passage says Plato treats the family as the natural enemy of the state, hopes for universal brotherhood, removes sentiment from sexual connections, directs marriage to improvement of the race, and compares selection of humans to breeding animals.
Llevelys gives insects to Lludd, instructing him to breed some and bruise others in water; this charmed water is to be cast over an assembly of both peoples, poisoning the Coranians but sparing Lludd's race.
Asclepius is said to avoid prolonged disease-care because citizens in a well-ordered state have no leisure to be ill; he and his sons cure honest diseases and wounds but refuse intemperate and worthless subjects.
Officers take offspring of good parents to the pen or fold with nurses; inferior or deformed offspring are put away in a mysterious unknown place to keep the guardians’ breed pure.
The king sees two golden-coloured deer and grants them life, but he or his cook continues to shoot other deer; the deer fear the bow, are wounded or weary, and are killed, so the herd reports this to the Bodisat, who sends for the Monkey Deer.
She wants to see the addressee by day and lay her cheek on his foot at night.
The dwarfs manufactured Tyrfing, which cut iron and stone, fought of its own accord, and could not be sheathed after being drawn until it had tasted blood; it is compared to Frey's sword.
The speaker demands the basket of Gwyddneu Garanhir, which can provide each desired meat to thrice nine men at a time, for the night his daughter becomes the addressee's bride.
Lemminkainen addresses his mother as possibly dead and ash-covered, imagines trees over her body, and says the destruction of his tribe and mother is punishment for his folly and conflict with the landlord of Pohyola.
Swayamvara is defined as self-choice or election of a husband by a princess or Kshatriya daughter at a public assembly of suitors.
The driver gives up, saying, “get to the bottom your own way,” and warns it is “the way to sudden death.”
Homer remembers the oracle, understands that the end of his life has come, composes his own epitaph, slips in a clayey place, falls on his side, dies on the third day, and is buried in Ios.
The passage imagines a grain-small thing that can destroy a city and itself, identifies this as fire, and compares rejecting this unwitnessed effect to refusing belief in mysteries of the other life.
After crying and returning to his chamber, ‘Ārif attends Friday worship, goes to the mausoleum, kisses the shrine, sings, dances, cries ecstatically, lies on the floor, and asks to be buried there.
The lion sees himself reflected in the well, mistakes the reflection for a foe, and slays himself while seeking to harm it.
Famished dogs see hides steeping in a river but cannot reach them because the water is too deep.
One horn of the goat Amalthea, broken off by Zeus, is said to have the power of filling itself with whatever its owner desired.
The narrator says he became a beggar living on alms and requires every passer-by to give him a blow to expiate avarice.
Bharat invokes curses on his own head to prove he had no share in banishing Rama.
Deirdre casts fierce glances at Eogan and Conor, whom she hates; Conor says her glance is like that of a ewe set between two rams.
The gnat sounds its horn, darts in, bites the lion on the nose, and the lion scratches his own nose bloody while failing to hurt the gnat.
A fly settles on the head of a bald man and bites him.
Ferdia displays noble, rapidly changing, wonderful feats of arms that he had not learned from nurse, tutor, Scathach, Uathach, or Aife, but invented for his battle with Cuchulain.
Thisbe fixes the sword-point beneath her breast and falls on the sword, which is still wet with Pyramus's blood.
Al Ghazzali says Sufism requires theory joined to practice and consists in experiences rather than definitions.
While drinking, Narcissus is attracted to the reflection of his own form, loves a thing without substance, and mistakes a shadow for a body.
Tiresias’s first prediction is fulfilled in Narcissus, who rejects females including Echo, loves himself, pines away, and becomes a flower; Echo has become a sound.
The miserable man in public station is master of others but not himself; his fearful, jealous, hateful, faithless, and unrighteous temper worsens with command.
Vulcan frames twenty tripods for his hall, placed on living golden wheels and able to move by themselves among the gods' abodes.
Kêng Sang Ch'u uses images of a cart-swallowing beast exposed to snares and a boat-swallowing fish stranded for ants; he says the self-caring man hides, criticizes Yao and Shun, and says honoring virtue and fostering knowledge lead to emulation, theft, violenc
Babec al Khorremi takes the title of prophet in Hejra 201; his doctrine is unknown, he is said to profess none of the then-known Asian religions, gains many devotees, and defeats forces of al Mamun.
The hosts serve wine, fruit, honeycomb, and other simple foods; the goblet refills itself and the wine increases, causing Baucis and Philemon to pray and ask pardon.
A proclamation says the best and justest is happiest, royal, and king over himself, while the worst and most unjust is most miserable and tyrant of himself and of the State, whether seen or unseen by gods and men.
Orestes and Pylades are seized by natives and taken for sacrifice; Iphigenia asks one stranger to carry a letter home, and the two friends dispute which of them should accept life and freedom.
The note describes semi-divine Vanars or monkeys and argues that such figures are not more ridiculous than animal forms assumed by Milton’s Satan.
Variant: the hound was either guardian of all Leinster or "would run round Leinster in a day"; the note calls this the only supernatural touch in either version.
The notes cite examples of sending away disease-laden boats in East Indian islands and mention Siamese applications of the same principle to curing individuals.
The passage lists five causes of loss: colors confuse the eye, sounds the ear, scents the nose, tastes the palate, and likes and dislikes cloud the understanding and disperse original nature.
Omar's nature poems are said to notice agreeable sensory aspects: bright flowers, nightingale song, grassy stream banks, shady gardens, and Naishapur's canal and stream Saka.
Persian Magi are said to believe in Behisht/Mnu, a paradise for the righteous with delights and black-eyed nymphs, Hurni behisht, cared for by the angel Zamiyd; the commentator says Mohammed seems to have taken a hint from this.
Frithiof orders Björn to hold the rudder, climbs the mast-top, sees a whale carrying the two witches, and commands the understanding ship Ellida to run down both whale and witches.
The sword perceives Ilmarinen's intention and says it was not born to drink the life-blood of a pure, fair, helpless maiden.
The passage proposes that the Courtship of Etain, Conary's story, the destruction of the Fairy Hill of Nennta, and the Bull-Feast and election of Lugaid Red-Stripes form a short romance cycle originally unconnected with the Heroic Age; it also contrasts the tw
Rama praises Sugriva's counsel, says his strength is restored, and asks him to trace the Maithil lady and help find Ravana.
Midhir takes a hill; Leith loves Bri; slingers prevent their meeting; Cochlan is killed; Bri dies; Leith says he will leave his name with her, and the hill is called Bri Leith.
The friend has fled, leaving tears and pain; the speaker seizes Love's divine cup, and she pours the bitter wine of Separation into it and flees.
A peasant pays the elephant-keeper for the dog and takes it to his village; the elephant misses the dog and refuses to eat, drink, or bathe.
Four armed horsemen emerge from the forest and plan to capture horses, armor, and the lady; Enid hears them and decides to warn Geraint despite his command.
Manawyddan says he will hang the mouse and would hang all the mice if he had them; Kicva says hanging such a creature would be unseemly for a man of dignity and advises letting it go, though she tells him to do as he wishes.
Schahriar concludes all women are wicked; each evening he marries a new wife and has her strangled the next morning, while the grand-vizir reluctantly supplies the brides.
Ailill proposes guile: give a warrior wine, place Finnabair at his right hand, and promise her if he brings the head of the Contorted; summoned warriors are killed by Cuchulain one after another.
Agamemnon arms first in radiant equipment: greaves, Cinyras' gifted cuirass, sword, shield with Gorgon and serpent, horse-haired helmet, and two javelins; armor decorations include dragons and a celestial-bow comparison.
The speaker lists hunger, black nights, wild winds, creeping things, swarming serpents, snakes near riverbanks, scorpions, grasshoppers, flies, thorny trees, bushes, and dense grass.
Early notices portray Omar as defender of Greek Science, knowledgeable in the Qur'an and Law, a stinging serpent to the dogmatic, a mocker, and an enemy of hypocrisy; the introduction says he turned near death to the One God, the Infinite.
Pyrrhus stands at the doorway in shining arms and is compared to a snake emerging after winter. With Periphas, Automedon, and Scyrians, he throws flames on the roof and breaks open the brazen-plated doors, exposing Priam's halls and chambers.
A water-snake rises above the water; Puff-jaw dives to the lake bottom to escape death and leaves the mouse, who sinks and rises until his wet fur weighs him down.
Akampan says Rāma is unmatched with the bow, Lakṣmaṇ stands by him, no gods fought at Janasthān, and Rāma’s gold-bright arrows turned into many-faced serpents that ate and burned the giants.
Ferdiad asks for chariot poles and coverings so he may sleep; the servant warns of beasts, promises to keep watch, unharnesses the horses, spreads the chariot cloths, and guards him while he sleeps.
Ferdia sleeps heavily at first, wakes at midnight, is pressed by care for the combat, and calls his charioteer to harness the horses and yoke the chariot.
Cuchulain lays Ferdia down and becomes faint and weak; Laeg sees this and warns that the men of Ireland are coming and will not offer single combat after Ferdia's fall.
The flea asks why a "big strong fellow" like the ox serves mankind and works, while the flea lives on human bodies and drinks their blood without working.
The fable is titled “THE PACK-ASS, THE WILD ASS, AND THE LION”; a Wild Ass sees a Pack-Ass jogging under a heavy load.
Seven leaders are chosen: Adrastus, Hippomedon, Parthenopaeus, Capaneus, Polynices, Tydeus, and Amphiaraus.
Ancient Arabians and Indians are said to have had seven temples dedicated to the seven planets; Beit Ghomdan in Sanaa was built by Dahac for Venus, destroyed by Othman, and linked to a prophetic inscription; Mecca is said to have been consecrated to Saturn.
The seven horses are said to symbolize the seven days of the week.
The sun is air, life, fire, source and sire, bringer of seasons, creator, light, nurse of all, maker of day, driver of a seven-steed car, and dispeller of night.
The Caaba is compassed seven times from the black-stone corner; the first three circuits use a quick pace and the last four an ordinary pace, said to be ordered by Mohammed; pilgrims kiss or touch the black stone.
Ket acknowledges Conall as the better warrior and says Anluan could battle with Conall if he were present.
Orpheus' limbs lie scattered; Hebrus receives his head and lyre; the lyre and lifeless tongue utter mournful sounds as they are carried to the sea and Lesbos.
In the yard are hundreds of sharpened pillars, each with a head, except one; Lemminkainen places the landlord's head on the empty picket.
The charioteer goes one way and Cuchulain another; Cuchulain reaches Orlam first, offers combat, strikes off Orlam's head, raises it, and displays it before the host.
Diodorus and Pausanias are cited for accounts of the Gorgons as female warriors near Lake Tritonis and of Medusa as a ruler whom Perseus surprises by night, kills, and whose remarkable face he cuts off and takes to Greece.
Sualtaim falls under his own shield; the shield's scalloped edge severs his head. A variant says he fell from a stone onto the shield after awaking.
The physician's head cries, "Tyrant... see how cruelty and injustice are punished"; the king dies, and the head loses its remaining life.
Cuchulain turns on the two warriors and their drivers, strikes off their four heads, and fixes one head on each prong of the pole.
Cuchulain draws his sword from the sheath of the Badb, cuts away the attackers' weapons, beheads the twelve, kills Ferchu, places the heads on stones, and the place is named Cenn-aitt Ferchon, the Head-place of Ferchu.
In the "Boar of Mac Datho," Conall dashes Anluan's head into Ket's face; the passage says this savagery fits the story and may have been invented in Christian times, probably imitating a similar incident in another legend.
“Nine heads he bore in one of his hands and ten in the other, and these he brandished before the hosts in token of his prowess and cunning.”
The Tirynthian throws his arms around the bull's neck, seizes the horns, drives them into the ground, fells him, and breaks off one horn.
Watanabe returns to the gate, finds one of the ogre’s huge arms on the ground, and carries it home as a trophy and proof of his victory.
Cethern attacks the camp, wounds people all around, is wounded in return, and departs with the chariot front-guard holding his entrails in while his intestines are wound around his legs.
Four witnesses are required for a capital adultery conviction, and a false accuser of a reputable woman who cannot supply them receives fourscore stripes and loses future testimonial validity.
Finnabair tells Medb she has long loved Rochad, calling him her sweetheart and first love; Ailill and Medb tell her to sleep with him and seek a truce for the hosts.
A woman moving during coition is considered unlucky and is said to bring disasters and poverty upon her husband; therefore the woman remains still and the man moves.
The passage states that a shadow or reflection may be regarded as the soul or a vital part; injury to it harms the person, and detachment can cause death.
A cited Latin passage says that when a hyaena treads on the moon-cast shadow of a dog on a roof, the dog falls to it and is devoured.
Sinhika, a form-changing demon, sees Hanuman in the air, marks him for prey, catches his passing shadow, and thereby stops him.
“A wise man whispers to me that the pleasures of the wise are true and pure; all others are a shadow only.”
Bricriu calls the journey to the castle ill-omened; Ailill mac Mata says the expedition dishonours Ulster because three heroes fell without vengeance.
The passage compares Utopian practices to Plato’s paradoxes, links Utopians’ Greek learning to alleged shared race with Greeks, and says More adapts thoughts from the Republic and Timaeus.
On the road the narrator has his beard and eyebrows shaved, wears a Calender's habit, arrives in the city, and meets other Calenders at the gate; they are strangers and all blind in the same eye.
Aristodemus wakes toward daybreak after hearing the crowing of cocks.
Ancient epitaphs usually included identifying details; Halcyone promises Ceyx an honorary funeral and a share in her own epitaph.
Cuchulain addresses Ferdiad: "Thou liest in thy bed of gore" and later mourns, "Woe is me, the friend is fall'n / Whom I pledged in red blood's draught."
The note gives groups of Jātaka numbers and states that they have the same Introductory Story.
Patroclus' shade appears like his living self, asks for burial and entrance below, describes unburied spirits barred from the flood, says the soul cannot return after crossing, foretells Achilles' death, and asks that their ashes share a golden urn.
Thisbe says death alone could tear Pyramus from her, and asks both sets of parents to allow the lovers, joined by love and final moments, to be buried in the same tomb.
“if women are to have the same duties as men, they must have the same nurture and education”
“the night came on stormy and very dark, for there was no moon. It poured without ceasing”
The plant associated with Jonas is described as a ground-spreading plant, particularly a gourd, though other identifications are mentioned; commentators say it withered the next morning and God remonstrated on behalf of the Ninivites.
The Greeks take heart, gather thickly, and flank the navy with a brazen wall of shields touching shields, stopping the Trojans though impelled by Jove.
The earlier Suras are described as poetical, appreciative of natural beauty, brief and impassioned, and containing denunciations of woe and punishment.
Hyrrokin pushes Ringhorn into the water, causing an earthquake-like shock and fiery rollers; Thor is restrained from striking her, consecrates the pyre with his hammer, kindles it with a thorn, and kicks Lit into the fire.
At Lamus, Antiphates kills an envoy and summons followers, who destroy men and ships with stones and beams; only the ship carrying Ulysses escapes.
Iörmungandr's struggles raise waves that set Nagilfar afloat; Nagilfar is made of dead people's nails; Loki boards it with the fiery host from Muspells-heim and steers toward battle.
Mnestheus' oarsmen drive the swift Dragon; Mnestheus is linked by name to the Memmian family.
A great storm sinks the boat and cargo, but the three travellers reach land.
The Syrtes are two famous quicksands in the Mediterranean near Africa; nearby inhabitants are described as plundering shipwrecked vessels.
At sea between Crete and Libya, Jove raises a black cloud and strikes the ship with thunderbolts so it is filled with fire and brimstone; the men fall into the sea, the speaker clings to a mast, drifts nine days, reaches Thesprotia, and is rescued by Pheidon’s
One rock falls into the sea beside the ship after the helmsman turns the vessel; the other strikes the ship, shattering it and throwing passengers and crew into the sea.
Marzavan's ship has a good voyage until near King Schahzaman's capital, where it strikes a rock and sinks; Marzavan swims ashore near the palace.
Morpheus flies silently through the dark, reaches the Hæmonian city, lays aside his wings, assumes Ceyx's form, and appears pale, bloodless, wet, and tearful before Halcyone's bed.
A man from Kāsi, expelled from home, serves sailors, survives a shipwreck with a plank, reaches the island, sees the sleeping boar while looking for fruit, and quietly takes the gem.
Ilioneus petitions Dido, says the Trojans are storm-driven over seas, asks her to keep flames from their ships, denies hostile intent, names Italy as their course, and describes storm, surf, brine, waves, and reefs scattering them.
Ulysses addresses Nausicaa as queen, asks whether she is goddess or mortal, compares her to Diana and to a young palm near Apollo’s altar at Delos, and says he has been tossed on the sea for twenty days from the Ogygian island.
Touching al Smeri or those he touched is said to cause burning fever; he avoids communication, is shunned, wanders in the desert, and a supposed Samaritan Jewish tribe uses the phrase 'Touch me not.'
The children lament their present bird-like condition: feathers, sand and bitter sea water for food and drink, bare rocks for beds, frost and waves, and Fionnuala sheltering Fiachra, Conn, and Aodh under her wings and breast feathers.
On Sruth na Maoile the children suffer cold and sorrow; during a great storm Fionnuala warns they may be separated, and the siblings agree to meet at Carraig na Ron, the Rock of the Seals.
The Antiquarian form tells the cause of Cuchulain’s illness and Laeg’s journey to Fairyland to test a message that Cuchulain can be healed by fairy help, then breaks off.
The note gives corrected verse renderings addressing Cuchulain under sickness and wishing Cuchulain would come to the speaker's land; it also mentions Aed Abra's daughters in the translation note.
At a hill, the group hears sleepy music of the Sidhe, followed by noises and renewed music; heavy sleep comes on Finn and Daire, and they wake to see a large lighted house surrounded by a stormy blue sea.
A trumpet and shout signal attack; Volscians advance under a roof of shields, fill trenches, tear palisades, and some scale the walls with ladders.
A vantage tower is stormed by Italians and defended by Trojans; Turnus throws a blazing torch, the wind drives the fire into the planking, and the tower collapses on its occupants.
Menelaus, after glimpsing Helen's unclad breasts, casts away his sword; Lesches' Little Iliad is said to have the same account.
Zacharias asks for a sign and is told he will not speak to people for three days except by gesture, while remembering and praising his Lord.
Ulysses rebukes the men, but the cattle are already dead; the gods show signs as the hides crawl and meat on the spits lows like cows.
Destroyed generations and their dwellings are cited as signs; rain is driven to parched land and produces corn for cattle and people.
Philomela, unable to speak, gestures that violence caused her disgrace; Progne burns with rage and proposes vengeance by fire, mutilation, or wounds.
Philomela denounces Tereus, says he has made her the supplanter of her sister and husband of both, wishes for death before the crime, and threatens to proclaim his deeds to people, woods, rocks, Heaven, and the gods.
Ulysses makes a sign with his eyebrows, and Telemachus arms himself with sword and spear beside his father's seat.
The note interprets bracketed lines as an afterthought concerning women and explaining the non-appearance of Hermione, while also discussing Megapenthes' marriage alongside his sister's.
In Travancore, a holy Brahman embraces a dangerously ill Rajah, undertakes to bear his sins and diseases, and is sent away from the country forever.
Those left at home avoid contending and cite heat; Hell's fire is called fiercer. The Prophet is told to bar them from future fighting and not to pray over or stand at the grave of one who dies among them.
“The carving illustrates a fable of a cat and a cock, and is labelled both Biḍala Jātaka and Kukkuṭa Jātaka.”
Dubh and Donn, sons of Eirrge, fight at front and rear; Derg casts a spear that kills both, ending the battle.
Forgemen, the cowherd, refuses to let the Brown Bull be carried off; the bull is driven into a narrow gap, the herd tramples Forgemen into the ground, and the hill is named Forgemen.
The host camps at Druim En; Cuchulain stays nearby at Ferta Illergaib, brandishes weapons at night, and makes sling-casts from Ochaine so that one hundred warriors die from fear and dread of him.
Fergus warns Medb to watch for the feared youth of Murthemne; Medb lists her men and arms; Fergus predicts Cuchulain, the Blacksmith’s Hound and grey-steed horseman, will bring slaughter and bloodshed.
Dolar Durba boasts on the strand; Oisin says he would rather die fighting him than watch his people's destruction, and the Fianna cry out in sorrow.
Ferdia's chariot is yoked and he comes to the ford before full daylight; he orders his servant to spread chariot cushions and skins and sleeps there.
Rutulians, Trojans, all Italy, those holding the city, those battering the wall, and Latinus look on as the two distant-born men meet to decide with the sword.
Menelaus rages through the field seeking Paris but cannot find him; the Trojans would have yielded the hated recreant warrior to so brave a foe.
Ailill and Medb ask for a sword-truce through Lugaid; Cuchulain grants it and asks that a man be put for him on the ford the next day.
Turnus tells his comrades to hold back and says he alone must assail Pallas; the Rutulians draw back from a level space.
Sugríva sees Narántak’s destruction and orders Angad to face him. Angad bursts from the Vánars, bearing no weapon except nails and teeth, and challenges the giant to fight him.
Ajax arms in bright steel, advances with a massive javelin, heartens the Argives, terrifies Troy, and makes Hector pause though Hector cannot retreat from his own challenge.
Oisin and the foreigner rush together, throw away swords, wrestle, and enter the sea because the foreigner is a strong swimmer and wants advantage there.
Etarcumul invokes the terms granted to Cuchulain, including fair play and combat with one man, and says he will attack Cuchulain at the ford the next morning.
Hector addresses Trojans and Greeks, says Jove prolongs the war, challenges the Greeks to select their boldest knight, and sets terms for body return, cremation, spoils, dedication at Phoebus's temple, and a monument by the Hellespont.
After Troy is repulsed, Patroclus is foremost; Areilycus, Thoas, and Amphidus are wounded or killed in the continuing Greek attack.
Fergus rebukes the Fianna for taking shelter like little birds from a hawk; Oisin acknowledges the rebuke and challenges Forne to fight him for the Fianna.
Aeneas does not cut down fugitives or pursue ordinary opponents; he searches for Turnus alone and calls him to conflict.
Glas tells the King his kinsman is alone and asks to help him; he requests that the armies not land and that only one man at a time fight each of them until the Fianna arrive.
Fraech goes out with nine men, sees Cuchulain bathing in the river at Ath Fuait, tells his people to wait, and enters the water to meet him.
Sugrīva hurls an uprooted hill with trees; Rāvaṇ cuts it apart and wounds him with a fire-bright arrow. Other Vānar captains attack with hills but are wounded and flee to Rāma.
Fergus says Cuchulain's terms require one champion of the men of Erin each day, combat at the ford, conditional continuation or halting of the army, and no cattle taken across that ford by day or night while awaiting possible Ulster help.
Pryderi asks that the wrong be settled between him and Gwydion; Gwydion says he will not ask Gwynedd's men to fight because of him and will fight Pryderi himself.
Rāma sees the giant near, on foot and alone, with a raised mace, and begins speaking in reproof and anger.
The argument summarizes: single combat between Menelaus and Paris is agreed to by Hector's intervention; Iris calls Helen; Priam and counsellors observe; oaths are taken; Paris is overcome and removed by Venus in a cloud; Agamemnon demands Helen's restoration.
Cuchulain agrees to let the Connacht host continue if they send one champion each day; after he kills the opponent, the host must halt and camp until morning, and Medb accepts the terms.
The passage asks whether Homer was an individual or whether the Iliad and Odyssey were arranged from fragments by earlier poets.
Cuchulain calls himself Ulster's champion and defence and says he will not yield until cow and woman are retrieved; Medb says his demand is too much after he has slaughtered her troops.
The passage asks whose are the earth, the seven heavens, the magnificent throne, and the kingdom of all things; the answer given is God's.
Ancient writers explain the Gorgons as savage women in caves and forests or as three wealthy sisters with islands, a shared minister interpreted as one eye, and a golden statue of Minerva; Perseus seizes the minister, demands the statue, kills resisting Medusa
The passage turns to the wolf, fox, and lion; the lion has torn the wolf’s head from his tail so that there would not be two heads.
When Munster men attack the returning party, the Gilla Decair uses a bow and twenty-four arrows to hold them back until the Connacht party is safe; he then leaves after O'Conchubar takes the first drink himself.
Ulysses checks his heart into endurance, tosses like one turning a paunch before a hot fire, and thinks how he might single-handedly kill the wicked suitors.
"one man to their thirty, hundreds, / until I brought them to death."
Cuchulain reaches Ath Cruinn, identifies the hosts, and Laeg vows a mighty feat in chariot-driving with the steeds.
The Rawlinson addition says Curoi carried off alone one half of the Boar from all the northern half of Ireland.
Medb orders one hundred armed bodyguard warriors to attack Cuchulain; he kills them at a ford, and the passage explains place-names associated with destruction, gore, blood, ford, stream, and the mound where Medb and Ailill stayed.
The three macArach, Lon, Uala, and Diliu, with their charioteers, come to avenge earlier killings, prepare a six-person attack with white-hazel strips, and are all beheaded by Cuchulain; the passage says they had not observed fair fight.
The captains obey and advance in swift cars with bright weapons, charging with sword, mace, axe, and spear.
Śúrpaṇakhá sees fourteen thousand slain, along with Triśirás, Dúshaṇ, Khara, and their hosts, all overthrown by Ráma alone.
Rávaṇ says the giant host met Ráma in battle; Ráma, alone and on foot, shot flaming arrows and killed fourteen thousand giants, including Khara, Dúshaṇ, and Triśirás.
While Cuchulain is freeing himself, Loch wounds him through the loins.
Khara draws near to Ráma’s leafy shed, sees Ráma ready with his bow, raises his own bow, and orders his driver to urge the chariot toward the unaided warrior.
Five armed horsemen on strong chargers emerge from the wood and say they can easily seize the horses, arms, and lady from the single sad knight.
For the second wager, the Brāhman prepares the carts, strokes Nandi Visāla, calls him “my beauty,” and the bull drags the one hundred heavily laden carts; the cattle-owner pays two thousand and bystanders add gifts, all becoming the Brāhman’s property.
Polyphemus calls Galatea from the azure sea, says he saw and admired his reflection in clear water, boasts of his huge body, one central eye, and says his father reigns in her seas.
The passage describes an ethical gradation from reason in the ideal state, to courage and honor in timocracy, to love of gain, to democratic free play of passions, ending when one monster passion possesses the whole nature of man.
Medb asks what is there; the party answers that the horses and headless bodies of the advance band have returned, and the army interprets this as a sign of a multitude, a mighty host, and a battle at the ford.
Adeimantus would admit only the pure imitator of virtue; the State is described as one in which 'one man plays one part only.'
The report says his arm and feet ruined the retreat, while the tree where Sita sat alone is spared among the overthrown trees.
Neptune asks Apollo to avenge Cygnus because the Destinies prevent him from doing so; Apollo enters the Trojan camp in disguise and directs Paris's arrow to Achilles' vulnerable heel.
Ailill asks whether Conchobar son of Fachtna Fatach, High King of Ulster, could have slain the four; Fergus answers that this is not likely and says Conchobar would have come with armies and fought openly.
He points and chars the fork, writes ogam on its side, and throws it one-handed into the stream so that it blocks chariots on either side.
The canto names the defeat of the seven; seven martial chiefs with massive bows, gold banners, chariots, and horses set out and drive through the ruined grove toward Hanuman.
Amargin encounters warriors going westward over Taltiu and makes them turn northward.
Cethern son of Finntan smites them, is alone at the ford, and does not release the men of Connaught's host for six hours.
Oengus son of Oenlam Gabe, a bold young Ulster warrior, approaches the hosts, drives them from Moda Loga/Lugmud to Ath da Fert, blocks them, and showers them with stones.
The passage names Elf or Elb, the Neck, Father Rhine and his daughters, and identifies the Lorelei as a siren maiden on the Rhine whose song entices mariners to death.
"The only mythological names which appear are Okikurumi, whom the Ainos regard as having been their civilizer in very ancient times, his sister-wife Turesh, or Tureshi[hi] and his henchman Samayunguru."
The copyist says he has copied the history or legend but gives no credence to various incidents, describing some as demonic jugglery, poetic figments, probable, improbable, or invented for fools’ delectation.
Balearic mothers are said to have trained children by requiring them to obtain food by striking it from a tree with a sling.
Chess is described as nearly the only allowed game because it depends on skill, with restrictions against hindering devotions and against betting.
Manawyddan's saddle-work prevents saddlers in Hereford from selling except to those unable to get his work; the saddlers assemble and agree to slay him and his companions.
The passage focuses on the skin applied to the god's image, compares preserved buzzard and goat skins, and proposes that a slain divine animal's skin was kept as a memorial containing part of divine life and could become an image if stuffed or stretched on a f
Zeus is introduced as presiding deity of the universe, ruler of heaven and earth, and father of gods and men.
The sky is an “inverted Bowl” under which people live and die; the addressee should not lift hands to it for help because it rolls on impotently.
The visible sky with its sun, moon, stars, aurora, thunder, and lightning is named as likely primary worship object; a personal sky-deity and supreme Ruler follow, with the term Jumala given to sky, sky-god, and supreme God.
Indian bear-hunters cut out the bear’s little tongue, keep it for hunting luck, or burn it to determine from the crackling whether the slain bear’s soul is angry.
Ráma slays the rest of Dúshaṇ’s five-thousand-member demon crew and sends them to Yáma’s gloomy realm.
Argus lies low; the light in his many eyes is extinguished, and one night takes possession of a hundred eyes.
Hermesianax is cited for the statement that Attis was killed by a boar; another story is attributed to Timotheus and identified with a Pessinus version.
The genealogical poem connects Magach with Cathbad, Rossa, and Carbre; names Cathbad's daughters Finuchoem, Ailbhe, and Deithchim; and identifies Conall, Ardan, Ainnle, Naisi, and Cuchulain as descendants through these women.
Alumbusha, described as dark and dreadful, comes against Iravat, and Iravat falls like a severed lotus.
Bhima is compared to a lion seeing prey; in a short fierce fight six princes flee and eight of Duryodhan's brothers fall dead.
They see bodies lying on the grass in drunken sleep, with chariots, traces, wheels, armour, and wine around them.
The youths come from Emain Macha to help Cuchulain: thrice fifty boys, sons of kings of Ulster, accompanying Follomain; they fight three battles, kill thrice their number, and fall except Follomain.
The foe rushes on Diores as he pants for breath and drives a weapon through his navel, causing entrails and life to issue from the wound.
Cuchulain runs to Ferdia and carries him northward across the ford with his arms and armour, so the slain man will not lie on the western side with the men of Erin.
Lityerses, a son of Midas, gives strangers food and drink, compels them to reap, wraps them in a sheaf, beheads them with a sickle, and carries away their bodies wrapped in corn stalks.
Culann sees the dead hound in pieces and says the dog had guarded his honour, life, herds, flocks, stock, and cattle.
Cuchulain is said to have slain Fer Taidle, the macBuachalla, Luasce, Bobulge, Murthemne, Nathcoirpthe, Cruthen, Marc, Meille, and Bodb, with their deaths connected to named locations.
Pausanias' notices from Lescheos describe wounds and killings in the night-battle; Priam is dragged from the altar of Zeus Herceius and killed by Neoptolemus at the doors of the house.
The fable heading summarizes that Mercury lulled Argus to sleep, cut off his head, and Juno placed his eyes in the peacock's tail.
God takes souls at death and in sleep, withholds those decreed for death, and sends others back until a determined period.
Lethe flows from the cave’s low rocks with a slumber-inviting hum; white and red poppies hide the entrance, and Mother Night uses their juice to scatter drowsiness over the earth.
Birds lead the travelers to Fresen, and they are in deep sleep for the whole voyage.
Morpheus bears poppies and silently scatters their sleep-producing seeds over the eyes of weary mortals.
Sleep comes silently to Neptune and tells him to act while Jove rests, saying Juno's love and Somnus's ties have closed Jove's eyes.
Rávaṇ says Kumbhakarṇa has slept for six months, but now wakes as the best of their champions.
Aphidas lies asleep from wine, holding a mixed bowl on a bear skin; Phorbas invokes wine mingled with Styx water and kills him with a javelin through the neck, after which blood flows into the bowl.
A footnote identifies the deprived pilot as Palinurus, who fell overboard asleep and drowned, with a cross-reference to Aeneid Book 5.
At night, Rhesus lies in profound sleep while Diomede stands over him with a sword; the fiction imagines Rhesus seeing the enemy confusedly in a dream as the sword is plunged into him.
Many lovely women sleep on soft carpets after play; wine, revelry, anklets, and girdle sounds have ceased, and the room is compared to a starry winter sky.
Hera sets the great and strong Argus over Io; he has four eyes, looks every way, does not sleep, and always keeps watch.
He spends three summers in refuge on the island among the maidens; one poor and graceless spinster in the remotest small hamlet is left neglected.
Caoilte, Oisin, and Lugaidh's Son say they will go on to the harbour before the rest of the Fianna, to attack the foreigners first.
The passage reports variant miracle traditions: the Koreish were struck with blindness, or pigeons laid eggs and a spider wove a web at the cave entrance so the searchers looked no farther.
In a modern Greek tale, the Sun gives a daughter to a childless woman and will reclaim her at age twelve; the mother seals the house, but a sunbeam enters by the keyhole and carries the girl off.
Twelve iron battle-pillars are placed under the towers; the horses graze; forty armored champions descend and contend with the tower garrison and a thousand armed men, with no wounding blows because of martial skill and defense.
The flea asks why a "big strong fellow" like the ox serves mankind and works, while the flea lives on human bodies and drinks their blood without working.
The gnat sounds its horn, darts in, bites the lion on the nose, and the lion scratches his own nose bloody while failing to hurt the gnat.
The old frog asks where the missing frog is; the surviving brother says he is dead and describes an enormous four-legged creature trampling him in the mud.
A lion is asleep at the mouth of his den when a mouse runs over his back, tickles him, wakes him, and causes him to look around for the disturbance.
The terrified mouse begs to be spared and promises to repay the kindness; the lion laughs at the idea but lets it go.
A fly on a scrap of straw in a pool claims he has called forth a sea and ship, is their captain, and sees the pool as boundless according to his limited sight.
A submissive foe may intend to become strong; despising a weak enemy is compared to neglecting a spark that can become a flame consuming a whole world.
A spirit of licence begins in amusement, penetrates manners and customs, moves into contracts, laws, and constitutions, and ends in the overthrow of private and public rights.
After passing the river, some fear Jalut's forces, while those expecting to meet God at the resurrection say a small army often defeats a great one by God's will.
"How oft, by God's will, hath a small host vanquished a numerous host!"
Medb's hollow array is made; Conchobar attacks the circle, opens a gap and two side breaches, kills eight hundred warriors, and leaves without being bloodied, taking station at Slane of Meath.
The flea bites the man repeatedly; the man searches for it, catches it, and holds it between his finger and thumb.
Nushirowan explains that oppression begins small: if a king takes one apple, his attendants may uproot the tree; if he sanctions five stolen eggs, troops may roast a thousand fowls.
Sultan Veled replies that a lighted taper in a dark large room "instantly devours all the darkness, and yet remains a little taper."
The Kingfisher goes into the lake near the fire and, whenever a hunter climbs toward the nest, beats the water with his wings and sprinkles water on the fire until it goes out.
Fintan son of Niall Niamglonnach, father of Cethern, comes to defend Ulster's honor and avenge his son; his force numbers thrice fifty and carries shafts with spear-heads at both ends.
Völundarhaus is compared with the Cretan labyrinth; Völund and Dædalus escape by wings; Völund and Vulcan are smiths using craft for revenge.
The men see rising smoke and say, “No fire where men are not,” inferring that Raghu’s sons or other hermits may dwell there.
The princess mounts the horse; the physician uses braziers, perfumes, circling gestures, and muttered words; smoke conceals them, he mounts behind her, turns the peg, and the horse rises while he rebukes the Sultan about consent.
Goolahwilleel's mother and sisters reject the gum kangaroo deception, beat him, forbid him to go out alone again, and the passage states that Goolahwilleels thereafter go in flocks seeking food.
The state physician is said to hesitate before the wound, followed by: "We do but skin and film the ulcerous place."
You shall be holy; for I, Yahweh your God, am holy... you shall love your neighbor as yourself.
When intemperance and diseases multiply in a state, halls of justice and medicine open; reliance on outside physicians and judges is treated as disgraceful for those claiming liberal education.
A Chaṇḍála is defined as born from an illegal union and described as under social malediction and rejected from human society.
Samiri is told his doom is to say 'Touch me not'; the calf-god will be burned, reduced to ashes, and cast into the sea.
The dialogue turns to temperance; the speaker says it has the nature of harmony and symphony and involves ordering or controlling pleasures and desires.
Aged Sahri women and young maidens laugh at the stranger as he drives carelessly through alleys and courtyard, upsetting at the gate and breaking vehicle parts.
"One of the most remarkable conceptions of Plato... is the transposition of ranks."
The speaker is told not to drive away those who call upon their Lord morning and evening, desiring his face, and not to judge them unjustly.
The lover may pray, entreat, supplicate, swear, lie on a mat at the door, and endure a slavery worse than that of any slave.
Love is said to walk and dwell not on earth or skulls but in the soft hearts and souls of gods and humans; he departs from hardness and remains with softness.
The note reports Father Paolino's idea that Rama's exploit symbolized the sun's course, with Brahma as earth, Vishnu as water, and Vishnu's avatars as blessings brought by fertilizing waters.
One note explains the solar figure as boundless in knowledge or thousand-rayed; another says he urges seven faculties or has a chariot drawn by seven horses; another calls him destroyer of darkness or ignorance.
The passage says a widespread superstition left traces in tales; in a modern Greek tale, the Fates warn that a princess will become a lizard if sunlight reaches her in her fifteenth year.
Agastya instructs worship of the rising splendid Sun, respected by gods and demons, giver of light and lord of worlds; he says all gods reside in the Sun and that the Sun bestows being and protects beings with rays.
The solar figure is glossed as son of Aditi and lord of the solar disk, creator or giver of life, mover of the world, sky-going, nourisher, ray-bearing, golden, resplendent, cause of day, seven-horsed, and destroyer of darkness or ignorance.
The sun is called universal king and lord, adored by heavenly hosts and fiends, and identified with Brahmá, Vishṇu, Śiva, other gods, Time, Death, the Moon, and the ruler of the sea.
The note says this is a solar allegory: Vishṇu is the sun, and the three steps are his rising, culmination, and setting.
The note interprets Hanumant as the sun entering and emerging from cloud or darkness and lists variant fathers: wind, the elephant of the monkeys, and Keśarin.
Old writers are said to attribute certain energies to the sun and others to the moon; the moon is linked to communal creation and the sun to disciplined individual kingly mind.
The gathered nations part before an unknown warrior; Karna enters the plain in golden mail and yellow-gold rings, like a moving cliff in stature.
The passage discusses rendering epithets, giving a mountain circumlocution and Apollo's far-shooting epithet, explained by darts and bow or by the sun's rays.
Agastya tells Rāma to listen to an old mystery by which he will conquer foes; daily repetition of the Ādityahridaya destroys enemies, gives victory, removes sins, sorrows, and distress, increases life, and is the blessing of blessings.
The phrase 'where are the turnings of the sun' is explained as a coastal turn after which mariners would find the sun on the other side of the ship; the commentator cites Herodotus iv.42, where Phoenician mariners reportedly said that in sailing around Libya t
The Sabians are described as praying three times daily around sunrise, noon, and sunset, with repeated adorations and prostrations.
"Cuchulain's appearance in verses 5 and 6 seems to point to a conception of him as the sun-god"; the note also compares the "sunlike" seat of his chariot.
The quoted discussion says the twelve tasks show an astronomical theory in which Hercules was regarded as the Sun passing through the twelve Zodiac signs, probably during the Alexandrian period.
His men eat the cattle of the sun-god; Jove strikes the ship with thunderbolts, all the men perish, and Ulysses alone survives.
Near the Black Mountain, the ships' nails and iron fly out and strike the mountain; the vessels fall apart and sink with their crews.
Those disputing about Jesus are told to summon sons, wives, and selves, then invoke God's malison on liars.
The passage lists later events: treaties with Christian tribes, imperfect acquaintance with Christian doctrines, battles, siege of Medina, convention on pilgrimage, embassies to rulers, conquests of Jewish tribes, pilgrimage to Mecca, triumphant entry into Mec
A son is praised as man's prime desire, continuation of name, support in weakness, renewed strength, and aid in battle.
Harpalion, son of Pylmenes, followed his father to war out of filial love, failed to strike the Spartan king, fled, and was killed by Merion's shaft through the hip.
Kaikeyi reveals: “Thy father, O my darling, know, / Has gone the way all life must go.”
Lemminkainen glides through fen and forest singing songs, and the passage says he sang the forest hostess, Tapio, the forest virgins, and Metsola’s daughters friendly.
The Swan is said to sing only once in its life, when it knows it is about to die.
After the company eats and drinks, the Muse inspires Demodocus to sing heroic feats, especially the quarrel between Ulysses and Achilles at a banquet and the beginning of evils for Danaans and Trojans by Jove's will.
Oisin praises the blackbird of Doire an Chairn and tells the son of Calphurn that knowing the bird's story would bring lasting tears.
The Epigoni, sons of the slain heroes, resolve ten years later to avenge their fathers by a new expedition against Thebes.
Grania summons her four sons from Corca Ui Duibhne, welcomes them into the Rath, and says Finn killed their father Diarmuid against a peace bond, urging them to avenge him.
Helen mixes into the wine an herb that banishes care, sorrow, and ill humour, preventing tears for the rest of the day even after severe losses witnessed directly.
The king compares his sorrow to a hard-to-cross sea: tears, sighs, cries, Kaikeyi, the hump-back’s words, and the boon he granted all become features of that sea until Rama’s banishment ends.
Annamites are said to believe that a demon inhales a person's breath and soul when the person meets and speaks with the demon.
Frazer states that the soul is often conceived as a bird ready to fly; Malay, Javanese, Batta, and South Celebes examples use rice to attract, keep, or detain the soul during vulnerable occasions.
The highest condition of ecstasy is compared to a clear, colourless mirror reflecting colours and to a crystal that takes colour from what it stands on or contains.
Another account says the Hmah is animated by the soul of an unjustly slain person and cries, "give me to drink," meaning the murderer's blood, until revenged.
Karen funeral practices include tying children during a passing funeral, using split bamboo and sticks at the grave to show souls how to climb out, avoiding burying souls with bamboos, carrying the bamboos away, and using three branch-hooks while calling the s
In Amboina a sorcerer uses a branch to recover a soul detained by demons; in the Babar Islands offerings are set at a great tree, a leaf is plucked, and the soul in the leaf is pressed onto the patient.
A friend deposits offerings, calls the sick person's name three times, asks the soul to come, catches it with a cloth, returns without turning or speaking, and lays the cloth on the patient's throat.
The note cites Leviticus xvii. 10-14 and states that the Hebrew word translated “life” in verse 11 also means “soul.”
Footnote 415 states that the stories of Hermotimus and King Gunthram belong to the same class; King Gunthram’s soul comes out of his mouth as a small reptile; Aristeas’s soul issues from his mouth as a raven; an East Indian sleeper’s soul issues from his nose
Footnote 546 compares Greek and Latin expressions describing the soul as at the lips or nose.
The soul is indexed in the reflection; Saddle Island is linked to reflection and the soul; a Samoyed story is indexed for the external soul.
Index entries for Australian groups and Austria include charms for staying the sun, attacking red dust columns, fear of women’s blood, annual expulsion of ghosts, medicine-man recall of the soul, Wotjobaluk rain-making, lulling the wind, and souls of trees.
The speaker asks why setting should harm the sun and moon; what seems setting is rising, and what seems a prison is release of the soul.
"The word Psyche signifies \"butterfly,\" the emblem of the soul in ancient art."
Hawaiian sorcerers catch souls of living people, shut them in calabashes, give them to be eaten, and squeeze captured souls to discover secret burial places.
An Indian story describes a king sending his soul into a dead Brahman's body, a hunchback entering the king's deserted body, and the king recovering his body after the hunchback transfers into a dead parrot.
The passage says the man-god grows old and feeble, creating danger if nature depends on his life, and proposes killing him when his powers begin to fail and transferring his soul to a vigorous successor.
In Amboina a sorcerer uses a branch to recover a soul detained by demons; in the Babar Islands offerings are set at a great tree, a leaf is plucked, and the soul in the leaf is pressed onto the patient.
"every soul hath a guardian set over it."
Eating and drinking are described as dangerous because the soul may escape from the mouth or be extracted by an enemy's magic; precautions are therefore taken.
Frazer states that tree-worship rests on the idea that the world is animate and trees have souls; he cites Wanika beliefs about cocoa-nut trees and Siamese monks’ avoidance of breaking branches.
At the stream they shed funeral drops; Ráma fills his hollowed hand, turns south, and says, “This sacred water clear and pure... Accept it where the spirits live!”
Yudhishthir is described as "Carless, steedless, void of armour" and fleeing; Karna calls him a "timid man of penance" and says, "blood of thine I will not shed."
Zeus is not deceived; he reacts with horror and loathing, overturns the table, turns Lycaon into a wolf, and destroys all fifty sons by lightning except Nyctimus, saved by Gaea's intervention.
“It is I who have taken the starch. I thought it was some food put out for me in that basin, and I ate it all.”
Flying on eagle wings, Lemminkainen sees a gray-hawk with fiery eyes like Pohyola warriors; the hawk asks whether he is thinking of combat with Northland heroes.
The cook prepares the fish; the wall opens; a damsel appears, addresses the fish, receives the same answer, overturns the pan, and disappears.
The giant divides the pig; the ram complains of being forgotten, takes the Fianna's portion, resists sword strokes, and is thrown out by the twelve-eyed man.
A bronze maiden says she is set on Midas' tomb and, while waters, trees, sun, moon, rivers, and sea continue, tells passers-by that Midas lies buried there.
THE BOY AND THE FILBERTS; THE OLIVE-TREE AND THE FIG-TREE
Urashima hears his own name called over the sea, sees no other boat, and then notices that the very tortoise he rescued has come beside his boat.
In the house are Coirpre and three times nine of his men cooking fish on a spit, with Lomna's head on a spike beside the fire.
The physician asks to put his affairs in order and offers the king a precious book, saying that after his head is cut off, the king should read a specified line and the head will answer questions. He later brings a large book and basin and repeats the instruct
Wainamoinen wanders through the forest, hears a birch-tree wailing, approaches it, and asks why it is weeping.
Sampsa travels through fields, forests, and mountains with a golden axe and copper hatchet, meets a seven-fathom aspen, and asks for its lumber for Wainamoinen’s boat.
In a potter's shop, a company of cups converse; one asks, 'Who made, who sells, who buys this crockery?'
"After a momentary silence spake / Some Vessel of a more ungainly make"
“talking pots in the workshop of the potter”; first-edition title KUZA-NAMA, the “Pot-book” or “Book of Pots.”
Entries mention use of cut hair in magic; burying nail parings; burning or burying cut hair; buried cuttings from hair and nails; and Maori hair-cutting ceremony.
Ainos prepare for a favored fish by ceremonial purity; women at home keep silence lest the fish hear and disappear; the first fish is brought through a small end opening of the hut rather than the door, so other fish will not see and disappear.
Ibar identifies Foill son of Necht and warns that weapon points and edges cannot harm him; Cuchulain answers by naming the lath-trick with an iron apple.
In parts of Swabia, Easter fires may be kindled only by the friction of wood, not with iron, flint, or steel.
The State must enlarge by a whole army, which will go out and fight invaders for possessions and for the persons and things described earlier.
Cuchulain asks Laeg for the Gae-Bulg; the weapon is described as set down a stream, cast from beneath the toes, entering as one wound and opening thirty barbs inside the body.
Oisin orders the pup kept in darkness, cared for, and never allowed to taste blood or see daylight; after a year he names it Bran Og.
Socrates says every discourse should be "a living creature" with "a body of its own and a head and feet," and refers to an epitaph on the grave of Midas the Phrygian.
"a universal art of enchanting the mind by arguments"
The frightened ass cries out like an ass, and the future Buddha speaks a stanza saying this is not a lion, tiger, or panther, but an ass dressed in a lion's skin.
Philomela is prevented from flight by a guard, enclosed by solid stone walls, and unable to reveal the crime by speech.
An armed force tries to seize Lorelei; she immobilizes them, casts ornaments into the waves, chants, summons waters and a sea-green chariot with white-maned steeds, vanishes, and is not seen again.
Bedouins of Eastern Africa are said to pursue whirlwinds with drawn creeses and stab into the dusty column to drive away an evil spirit believed to ride on the blast.
Viśvāmitra launches a fiery weapon. Vaśishṭha raises his Brāhman wand, declares Brāhman strength greater than steel, and quenches the weapon like flame beneath water.
Dapple-skin complains that the king’s men are bearing off Vaśishṭha’s servant. Vaśishṭha replies that he has not abandoned her and describes the king as a powerful warrior with elephants, chariots, horses, pennons, and many troops.
God accepted the covenant of the children of Israel and sent apostles to them; some apostles were treated as liars and some were slain.
The passage warns against slothful sleep, likens it to an opening for thieves, names imps of hell as enemies of humans, and describes fire and water as mutual enemies, with water putting out fire.
Jalaluddin is said to stress sinfulness and the Devil’s personality; poetic lines describe the Devil’s nets, snares, pride as a mouse, and a thief extinguishing sparks.
The Sultan, who had adopted Jelāl as spiritual father, publicly adopts Sheykh Bāba as spiritual father; Jelāl responds with a saying about jealousy, says he will make another his son, shouts in ecstasy, and leaves; Husāmu-’d-Dīn says the Sultan turned pale.
The world is presented as a granary whose wheat or winter store is spoiled by mice; the listener is told first to stop the mouse-holes and then garner wheat safely.
The addressee cannot make the dead hear, the deaf hear the call, or the blind escape error; only those who believe in the signs will hear.
One who has made a god of his passions is described with sealed ears and heart and a veil over sight.
The notice says the author instituted in Cogni a more spiritual order of dervishes called Mevlevis, who make their master’s work central and respect it scarcely less than the Alcoran; the Mathnaoui is also called Mevlevi.
Seven trumpeters, three jesters, and three harp-players accompany the party with rich garments, ornaments, instruments, shields, and staves; the company departs for Cruachan in this appearance.
The company rides with torches, jeweled spears, gold-hilted swords, grey mares, bells, purple housings, silver threads, and silver-gold horse gear.
Ferdia's charioteer sees a marvellous, five-pointed, four-peaked chariot with a green canopy and long spears, fashioned for war.
Enid warns Geraint; he rebukes her, then kills the four attacking horsemen and gathers their arms and horses.
A god in dusky clouds strikes Patroclus from behind; his helmet plume falls, Jove dooms it to Hector’s helm, and his weapons and armor drop away.
At rocky Calydon, Aetolians and Curetes fight; Cynthia sends a monstrous boar because of neglected sacrifice; the boar devastates fields and forests, Meleager kills it, a dispute over spoils begins, and Meleager's rage rises.
Mezentius is likened to a cliff fixed against wind and sea; he brings down Hebrus, Latagus, and Palmus, striking Latagus with a mountain-rock fragment and giving Palmus's armour and plumes to Lausus.
As Oisin struggles in the sea, Finn tells Fergus of the Sweet Lips to praise and encourage his son.
Byamee says dry land and stones will become water and water-fowl when the Narran runs into a hole; the narrator says this has come to pass as Narran Lake.
The Earth is free, untouched by harrow or ploughshare, produces everything of itself, and people gather wild fruits, bramble berries, and acorns from the tree of Jove.
The Golden Age is described as a time when good people were not appreciated, ability was not conspicuous, rulers were beacons, people were free as wild deer, and upright, loving, true, honest, and free action occurred without conscious moral categories or tran
The note suggests that Naisi, by calling Deirdre “wife,” accepts her offer, since no other sign of acceptance is indicated and later action treats her as his wife.
Credhe keens Cael and begins a complaint in which the harbour roars over the drowning of the hero and the crane cannot save her nestlings from the two-coloured wild dog.
Badoura fears treason if the disappearance becomes known, orders secrecy, changes into her husband's clothing, places a woman in her litter, mounts a horse, and begins the march without raising suspicion.
Sita rejects Rama’s speech and argues that wife alone must share her husband’s fate; therefore the command sending Rama to the wild extends to her.
The narrator follows Amina by moonlight after she leaves the house, sees her enter a cemetery, hides by the wall, and sees her approach with a ghoul.
Spring trees bear many blossoms, bees work among them, birds sing joyfully, and the speaker says these sounds turn love into frenzied pain.
God creates the heavens without visible pillars, places rooted mountains on earth, replenishes it with beasts, sends rain from heaven, and causes noble vegetation to grow.
Manthara instructs Kaikeyi to go to the mourner’s chamber, lie on the cold earth with angry face and disordered dress and hair, remain silent, weep, and rely on the king’s love and fear of angering her.
The Mice choose the biggest Mice as leaders, and these leaders distinguish themselves with helmets bearing large plumes of straw.
Muhammad is called an apostle; earlier apostles have died; believers are warned not to turn back if he dies or is slain, and God will reward the thankful.
Aeneas is compared to a mighty oak buffeted by northern Alpine winds: it quivers and sheds foliage, but clings to rock with roots reaching deep while its top rises high.
A true friend becomes more attached even when receiving enmity from his friend.
God causes the enemy to appear few to the believers and diminishes the believers' numbers in the enemy's eyes; believers are told to stand firm, remember God, obey God and the apostle, avoid dissension, and persevere.
Many prophets faced large forces without despair or weakness; their followers prayed for forgiveness, firm feet, and help against unbelievers; God gave worldly and afterlife reward.
Terute has a son and thinks that if Hase-Hime were gone, her son would have all his father’s love; this thought grows into a desire to take Hase-Hime’s life.
Destitute spendthrifts are called drones of the hive; two-legged drones are said to include paupers without stings and rogues with dreadful stings.
A wolf steals a lamb from the flock to devour later, then meets a lion who takes the prey and walks off with it.
In Amboina, a doctor whose patient’s soul is believed lost to a demon takes another person’s soul through a clod of earth, places it under the patient’s pillow, performs ceremonies, and fires shots to prevent its return.
The note says the Peneus was stopped, rain overflowed Thessaly, and Deucalion with some subjects fled to Mount Parnassus until the waters abated; it also explains the poet’s stones as children of the preserved and cites possible word meanings for stone, child,
A note says old northern sagas represent elders judging while seated on great stones in a circle called the Urtheilsring or gerichtsring.
The passage discusses belief in wonder-tales involving talking beasts, stones that may once have been giants, and a hero being swallowed by a monster and getting out again.
The Jātaka Atthavaṇṇanā is described as a collection probably first made in the third or fourth century B.C. from previously existing stories, ascribed to the Buddha, and put into present form in Ceylon in the fifth century A.D.
God makes lightning shine for fear and hope, brings laden clouds, thunder praises him, angels praise from awe, and bolts strike whom he wills.
Ships speed on the sea by God's favour; when waves cover people like dark shadows they call upon God sincerely, but after safe landing some waver.
The Harpies appear as personifications of sudden tempests that violently sweep over districts, carrying off or injuring what is before them.
Ukko is described with titles including Thunderer and Father of the Heavens; he wields thunderbolts, strikes evil spirits on mountains, sits on a cloud bearing the firmament, has fiery arrows, lightning sword, rainbow bow, hammer, and fiery or colored garments
Thor is feared by Jötuns and fights frost and mountain giants with Miölnir to stop them from binding the earth.
The Lycians gather like a black tempest around the towers; Ajax attacks first and kills Epicles, Sarpedon’s friend, by throwing a heavy rocky fragment that crushes his helmet; Epicles falls like a diver and dies, his soul retiring to the shades.
The chiefs rain a deadly shower of arrows; Hanuman is nearly hidden, compared to the Mountains’ King partly veiled by rainy clouds.
Stones fall in heavier showers; the scene is compared to Jove sending a silent snowstorm that covers mountains, fields, shore, woods, and human works while seas absorb the flakes.
On the third day, a mighty storm-wind, black winds, and a whirlwind tear away parts of the ship and dash the hull to pieces.
Neptune gathers clouds, grasps his trident, stirs the sea, and rouses all winds; Ulysses laments the blackened sky, the sea, and the likelihood of a pitiable death at sea.
Ulster warriors rush forward naked, break the castle gateway, and storm the castle with Connaught troops; fierce fighting follows.
The author says the tales fit the present Aino view of things and that a narrator tells a story as an actual event rather than make-believe.
The third visitor says the three are sons of kings; Zobeida allows limited liberty and says those who tell their histories and reasons for coming may leave unhurt.
Scheherazade instructs Dinarzade to wake her before dawn and ask for a story so that the people may be delivered from terror.
"the stories which Australian natives tell by the camp-fire or in the gum-tree shade"
The Sultan of Kashgar enjoys the stories, wants the barber brought before allowing the four men to go home and the hunchback to be buried, and sends an usher with the tailor to find him.
A storyteller is said to have written down the tales and fixed them into a framework as if narrated to a cruel Sultan by his wife; the preface also notes later changes, verses, and omitted dull pieces.
The beings hoist the sails, cut the anchor cable, sail the vessel to a nearby island, drive the sailors ashore, and leave with the ship.
Cuanna from Innistuil identifies himself, says he arranged these things because of love for Finn's wisdom and great name, names the tale as the hospitality of Cuanna's house, and tells Finn and his men to sleep until morning.
The crew rows without helpful wind for six days and nights and on the seventh reaches Telepylus, the city of the Laestrygonians, where day and night work are described as similar.
The grand-vizir returns to the bridge, gives the blind beggar money and a blow, delivers the Caliph's message, and rejoins his master.
“a passing stranger is regarded as a personification of the corn, in other words, as the corn-spirit”; a show is made of mowing, binding, and threshing him like corn.
At Pithys, Homer follows the cries of goats; dogs bark; Glaucus the goat-herd calls them off, wonders how a blind man came alone to desolate places, hears Homer's misfortunes, leads him to a cot, lights a fire, and gives him supper.
An old gardener recognizes Camaralzaman as a Muslim stranger, tells him to shut the door, explains that local idolaters persecute Muslims, and offers him safety, food, and rest.
The Trojan horses stop at the brink of a deep, steep trench whose bottom is bare and thick with sharpened stakes; foot soldiers alone could attempt the passage.
The Earl threatens to slay Geraint and keep Enid, promises lasting union if she comes willingly, and Enid tells him to come the next day and take her as though she knew nothing; she does not tell Geraint to avoid angering or troubling him.
He plans to destroy the lovely grove, Rávaṇ’s “pride and joy,” a garden dear to the tyrant.
Thor is challenged to lift the giant's cat; after tightening Megin-giörd, he strains but lifts only one paw from the floor.
Frazer states that in folk-tales a person’s soul or strength may be bound up with hair, and says that natives of Amboina used to think their strength was in their hair and would leave them if it were shorn.
The Greeks respond; Schedius, Laodamas, Otus, and Croesmus fall in battle. Polydamas avoids Meges' spear by Phoebus' care, and Meges strips Croesmus' radiant arms.
Antilochus spears Thoon from behind, Thoon falls with imploring arms, Antilochus strips spoils, and Neptune is said to preserve him amid battle.
Euphorbus' golden hair is defiled with dust and blood. He is compared to a young olive by fountains uprooted by a heavenly whirlwind. Menelaus strips his arms, and the Trojans flee.
An oak on a riverbank is uprooted by a severe gale, thrown across the stream, and falls among reeds growing by the water.
When sharing the spoil, the Lion divides it into three equal portions and says he will take the first because he is King of the beasts and the second because he is the Wild Ass’s partner.
The war is described as "eighteen battles, fought on eighteen consecutive days," requiring an account of each day's work.
The struggle for food and water is called a perpetual theme because narrators live in a dry and thirsty land and do not farm or keep domestic animals.
Antilochus kills Echepolus with a lance; an unnamed Abantian leader tries to despoil and drag the corpse but Agenor kills him; warriors gather around the slain like wolves over prey.
“The guardian goddess thus subdued, / The Vánar chief his way pursued” and reached a broad imperial street with flowers, high houses, tabors, laughter, and shouts.
Injustice feeds the beasts and starves the man; justice strengthens the man, nourishes the gentle principle, allies with the lion heart, restrains the many-headed hydra, and brings the parts into unity.
The passage commands fighting those who do not believe in God or the last day and do not profess the true religion until they pay tribute by subjection and are reduced low.
A later Ethiopian rule states that if the king became maimed, all courtiers had to undergo the same mutilation; Frazer suggests this could have replaced killing the king for personal defect.
Poseidon lives in a palace at the bottom of the sea at AEgea in Euboea and also has a residence on Mount Olympus for councils of the gods.
Helice and Buris were swallowed by earthquake and their remains could be seen in the sea; Port Royal is said to have had a similar fate with houses visible beneath the waves.
A rock at the end of the Northern harbour of Trapani is called Malconsiglio, 'the rock of evil counsel'; a legend says a Turkish pirate ship intending to attack Trapani was crushed under the rock by the Madonna di Trapani, and exactly three drops of oil on the
“It is drowning with cold (or ? water), / it is a race up heaven, / it is a weapon under the ocean, / it is affection for an echo”
The passage distinguishes eternal moral laws from temporary divine precepts and explains Islam as resignation or submission to God's service and commands, identified with the religion of the prophets from Adam.
One with knowledge of the scriptures says, “I will bring it unto thee, in the twinkling of an eye”; Solomon sees the throne and calls it “a favor of my LORD” and a trial of gratitude.
The Koran is said to warn that salvation depends entirely on Allah's inscrutable will; fate is inscribed on eternal tables of providence; the belief leads to quietism and unquestioning submission to divine will.
Rama describes wearing deerskin, bark, and matted hair in the wood; he says he will not grieve the one who approved the counsel, will go to the forest, and that Fate sends him to the wilderness and gives royal sway to others.
The servants return bloodstained, say they have not seen Bacchus, and deliver a bound Etrurian attendant and minister of the deity’s sacred rites.
When water cannot be had or may harm health, fine sand or dust may be used; open hands are clapped on the sand and passed over the parts as if dipped in water.
Mohammed said Gabriel had revealed the conspiracy and ordered him to retire to Medina; Ali lay in Mohammed's place wrapped in his green cloak; the conspirators watched the door and discovered the deception in the morning.
The argument summarizes Patroclus asking to fight with Achilles' troops and armor; Achilles consents but warns him only to rescue the fleet; the Trojans mistake him for Achilles; Patroclus over-pursues to Troy; Apollo disarms him, Euphorbus wounds him, and Hec
The hero's friend weeps and asks for the hero's arms and permission to fight in his place; the hero lends the armor but forbids combat with the enemy chief; the friend forgets the prohibition, dies, and the arms are taken by the conqueror.
Hector's Trojans penetrate the Greek camp and start burning ships; Patroclus asks Achilles to send him, and Achilles gives him command of the Myrmidons and his own armor.
Fergus discovers the loss of his sword, tells Medb to wait, goes into the wood with his charioteer’s sword, and fashions a sword from a tree, producing the place-name Fid Mor Thruailli.
Patroclus is urged to persuade Achilles or, if Achilles is restrained, to lead the Myrmidons while clad in Achilles' arms so Troy may retreat and Greece breathe again.
Because the larder is empty, the fowler catches a tame partridge kept as a decoy and is about to kill her.
Loki goes into the bowels of the earth to Svart-alfa-heim to ask Dvalin for Sif's hair and gifts for Odin and Frey.
The Maahiset are minute invisible human-shaped dwarfs living under stumps, trees, blocks, thresholds, and hearth-stones; they punish neglect and disorder with skin afflictions.
The dialogue states that the second government and second character type have been described, then turns to oligarchy as next in order.
God appoints people to succeed predecessors on earth, raises some above others by worldly advantages, tests them by what he bestows, and is swift in punishing yet gracious and merciful.
The monkey approaches the charcoal fireplace and boiling kettle; a chestnut hidden in the ashes bursts out and hits him in the neck.
MacRoth describes another company at the mound in Slane of Meath, not fewer than thirty hundred, led by a broad-headed, stout, wild, bull-like warrior carrying a red shield, spear, copper salmon-shaped brooch, cloak, kirtle, and sword.
The gods make a golden race in Cronos' time; they live like gods free from sorrow and toil, die as if overcome by sleep, and enjoy abundant goods from the earth.
A note glosses 'mother of the book' as the preserved table, from which written revelations published to mankind in various dispensations are transcripts.
The chief of police orders the doctor loosened and the tailor strung up after the tailor's confession.
The Kingfisher goes into the lake near the fire and, whenever a hunter climbs toward the nest, beats the water with his wings and sprinkles water on the fire until it goes out.
MacRoth describes a stalwart warrior with a red flaming banner leading a company to Slane of Meath; Fergus identifies him to Ailill as Fergus son of Lete, king from Line in the north and his foster-brother.
A salmon tries to catch the fire-intruder but it escapes; a whiting swallows the Fire-child, and the Alue waters settle back to their usual places.
Those who came after ask God to forgive them and their predecessors in faith and not place ill-will in their hearts toward believers.
A hunchback and a one-legged man look at the tombs of departed heroes on the K'un-lun Mountains, where the Yellow Emperor rests; loathsome ulcers suddenly break out on their left elbows.
The tailor laughs and rebukes Alnaschar; after the broken basket of glass, Alnaschar recognizes the ruin caused by his pride and laments while passers-by react.
A good and holy man calls the tyrant a snake and an owl, warns that his injustice cannot escape God, and tells him not to wrong the people lest their complaints rise to heaven.
Kullervo asks where he should die and names wolf, bear, shark, and sea-dog; his mother tells him not to seek such deaths and says Suomi and Sawa can hide transgression until years bring consolation.
In despair, Jason throws himself on his own sword and dies on the threshold of his desolate, deserted home.
Fable summary: Myrrha, daughter of Cinyras and Cenchris, loves her father incestuously, attempts hanging, is saved by her nurse, reveals her despair, obtains her desire by stratagem, is pursued by her father, bears Adonis, and becomes a tree.
Polyphemus says Galatea would not flee if she knew him; he describes his mountain cave, fruits, trees, cattle, lambs, kids, milk, game, doves, and nests as things available to her if he is her husband.
Louhi calls on Iku-Turso, son of Old-age, to rise above the billows, destroy Wainola's heroes, sink and devour them, and bring back the golden Sampo.
The danger is attributed to Miodac’s treachery and the spells of the Three Kings of the Island of the Floods. Finn knows by divination that enemies are gathering and orders the Dord Fiann to be sounded.
"Men are slain, women stolen, cattle lifted, ye men of Ulster!"
Kaikeyi, described as skilled in plot and plan, tells Sumantra the king has been sleepless from joyful thought of his son and orders him to bring Rama quickly.
The boy sounds the horn twice without seeing anything; Oisin blows three great blasts, after which the boy sees three clouds that are flights of increasingly large birds, the last the biggest and blackest.
Caoilte gives three great shouts, heard by all the Fianna of Ireland, who think Finn and his people are in danger from men beyond the sea.
The City of the Sun preserves Christian or Catholic elements: admiration of apostolic common goods, use of the prayer taught by Jesus, secret confession to magistrates and chief, collective absolution, perpetual prayer by hourly priests, worship of God as Wisd
Dialectic begins with real stars rather than reflections and ends with recognition of the sun, or idea of good, as parent of light, warmth, and growth.
The mother takes the magic rake to Tuoni's river and prays to the Sun for magical heat, strength, and power to lull Manala's people; the Sun shines three times and stills the people and warriors of Manala and Tuoni's empire.
Jerome of Prague reports a Lithuanian tribe worshipping the sun and venerating an iron hammer, explained by priests as the hammer with which the zodiac signs broke open a tower where a king had confined the sun.
Helice and Buris, cities of Achaia, are said to be beneath the waves, with sailors pointing out their levelled towns and walls under water.
Ovid locates Hypnus’ abode in a mountain-cave near the Cimmerians, untouched by sunlight and marked by profound silence.
German legends attribute uneven ground to giant footprints and streams to giantesses' tears; giants are linked to mountains, darkness, fog, and petrification by sunlight.
The sun above the eastern mountain gives creatures light, sight, and strength of life; saints shine there in morning glow; Sugriva tells the Vanars to search the mountain’s forest, waterfalls, caves, peaks, and dells for Ravana and Sita.
Drem son of Dremidyd can see a gnat from Gelli Wic in Cornwall to Pen Blathaon in North Britain when it rises with the sun.
MacRoth describes a man with seven chains around his neck dragging seven groups of men, and another man with an iron club who throws a heavy stone high into the air; Fergus identifies them as Ercenn and Triscoth.
Miach sets Nuada's own severed hand back in place, says "Joint to joint, and sinew to sinew," treats him over three days, and Nuada is healed.
Clansmen publicly say Siddhattha is devoted to pleasure and learns nothing; the king asks him what he will do about this.
Their flight surpasses birds and winds; sudden unexplained disappearances are attributed to them, and they are said to have borne away the daughters of King Pandareos to serve the Erinyes.
Odin is known as the Wild Huntsman; people hear the wind as his mounted train with baying hounds, and the Wild Hunt is called Woden's Hunt, the Raging Host, Gabriel's Hounds, or Asgardreia and is a presage of pestilence or war.
Finn strips and enters the lake, searches it three times around, brings back the ring, and hands it to the woman, who leaps into the water and vanishes.
Cuchulain mounts the chariot and advances to the ford while goblins, fiends, sprites, demons, and the Tuatha De Danann cry around him to increase the dread and terror of him in battle.
The old man reaches a bamboo wood, finds his sparrow waiting, hears her speak, sees that a new tongue has grown, and realizes she is a fairy rather than a common bird.
At the beach a huge crocodile, eight fathoms long and ordered by the Sea King, waits and carries the Happy Hunter back to Japan faster than any steamboat.
Fionnbhar and the Tuatha de Danaan place Druid mist around themselves, advance hidden and armed in sixteen battalions, and Ethne says she will entice Finn out.
A thick smoke like dust approaches and vanishes; the genius appears with a sword, takes the merchant by the arm, and says he will kill him as the merchant killed his son.
The sister says they will make Druid armies around Conn from stalks of grass and tops of watercress, and these armies will cry out, strike weapons away, and take the strangers' strength and eyesight.
Three differently colored flocks of birds hover over the towers, and three red-mouthed crow-shaped battle demons circle them and prophesy battle, blood, fallen men, and ravens.
Nemain brings confusion on the host; they tremble under their spears and weapons, one hundred warriors die in camp from the frightening shout, and the night is marked by forebodings, predictions, spectres, and visions.
The fairy thinks there is no peace while Gotama and disciples come to the house, appears to the chief business manager, and urges him to prevent their visits.
A mountain giant, annoyed by church bells more than fifty miles away, hurls a huge rock at the church; the rock falls short and breaks in two.
Bocanachs, Bananachs, wild people of the glens, demons of the air, and the people of the wizard race of Danu cry around Cuchulain in battle to increase fear and terror of him.
Some genii are converted on hearing the Koran.
The Harpies swoop from the mountains, shake their wings, plunder and defile the feast, spread foul smell, and cry dreadfully.
The demons are described as warring against men in bodily form and showing delights and secret things to them.
Bocanachs, Bananachs, wild people of the glens, and demons of the air scream from the warriors' shield rims, sword hilts, and spear hafts.
“Tree-god, the Buddha mistaken for a, 93; prayer to, 91” and “the Bodisat as” one.
“Caught in the arrowy nets he wove” and Ráma says the arrows cast a binding net around them.
Apollo stands at the trench, pushes down the bank, creates a broad road, then shakes the wall so its towers and bulwarks fall.
The woman says she has power against Cuchulain because she is at the guarding of his death; she brought the cow from the fairy-mound of Cruachan to breed by the Black Bull of Cualnge, and Cuchulain will live until the calf is a yearling.
The Temple of Jerusalem is listed as built by genii.
Mohammed gains some proselytes of the genii by reading the Koran.
Yusuf has a fairy steed in his stalls, a courser of no earthly breed, black and white with day-night patches, and described through celestial comparisons including Virgo, moon, stars, planets, and new moons.
The cow lows and brings Pahlavas to life; they kill Viśvámitra’s army until the angry king destroys them with missiles.
For demons screaming from warriors' weapons, the note directs comparison to the Book of Leinster version of the Combat at the Ford on pages 126 and 143 in the volume.
Cuchulain hears a dire cry from the north while asleep, wakes violently, goes outside without weapons, and his wife follows with his arms and clothing.
Captions include the descent of Discord, Hercules, Polydamas advising Hector, a Greek altar, Neptune rising from the sea, Sleep escaping Jupiter's wrath, Ajax defending Greek ships, Castor and Pollux, Sleep and Death conveying Sarpedon's body to Lycia, the fig
Cuchulain's twisting fit comes upon him; twenty-seven skin tunics and wound supports are described; his spring scatters bindings and dressings to named places and into the air; his wounds fill ditches and furrows with blood and gore.
Indra selects a fifty-league level site and causes a hall made of seven precious stones, with varied jeweled pillars and capitals, to rise from the ground.
Three times fifty women in crimson tunics, green head-dresses, and silver brooches are seen on Cruachan; they lament for Fraech, son of Idath, boy-darling of the king of the Side of Erin.
Clymene bore Iphiclus, who could race the winds and run over asphodel and wheat ears without harming them.
Kokai raises a revolt and employs the Water Devil, who causes a great flood that drives poor people from their homes.
Aoibhell tells Murchadh and Dubhlaing to quit the battle because they will lose their lives; Murchadh refuses to turn away out of fear.
A king of Ireland is lost in a dark wood at night; a very tall man shining like a burning flame leads his horse to the right road and is recognized as Caoilte son of Ronan.
She says the country is near her father's boundary, but a little river lies between, and a ship with the wind behind it would take a year and a day to reach the Plain of Wonder.
Hako and Eiko tell Empress Jokwa that Kokai has supernatural powers; Jokwa decides to ask Shikuyu, the Fire King, to help and lead her army against Kokai.
Cuchulain says the man is one of his friends of fairy kin who comes to pity him because he is alone against the four provinces in the Plunder of the Kine of Cualnge.
The genie from the cave appears as slave of the ring, says the palace belongs to the power of the lamp's slave, and transports Aladdin to Africa beneath the princess's window.
The woman says that when Cuchulain contends with an equal hero, she will coil around his feet in eel-shape at the Ford and make the battle unequal.
The woman says that when Cuchulain fights an equal man, she will be an eel and draw a noose about his feet in the ford, making the combat unequal.
One young man addresses the hound as noble, brave, and just, and tells it to take notice of treachery done by Finn.
All the elves of Troom seem dead, / All their mighty deeds are fled; / For their Hound, who hounds surpassed, / Elves have bound in slumber fast.
Aeolus gives Ulysses a prime ox-hide sack holding the roaring winds, tied with silver thread; Jove made Aeolus captain over the winds, and only the West wind is left to blow freely for the voyage.
At the mouth of the Banna, the swans see beautiful riders on pure white horses; the chief men include Aodh Aithfhiosach and Fergus Fithchiollach, sons of Bodb Dearg, with a third part of the Riders of the Sidhe, who had long been searching for the swans.
"This then was a token given to Cuchulain that he should be destroyed by the People of the Mound"; the passage adds that the demons' power was great before the advent of the Faith.
The Greeks are said to have exaggerated Orpheus's gifts and attributed supernatural power to his music, including taming beasts, stopping rivers, and moving mountains.
A deep well in the tower is Maimoune's favorite resort; near midnight she rises from it, notices the light in the prince's room, and enters without waking the slave at the threshold.
The princess wakes beside Camaralzaman, admires him, says she will love him, shakes him without waking him because of Maimoune's spells, notices her ring on his finger, kisses him, and falls asleep.
A supernatural Druidic mist appears only in a late manuscript continuation of the Glenn Masain version and does not appear in the Book of Leinster.
Angus says he will put trees and stones before Finn in every battle and will know the number of his armies by looking through his ring.
At midnight Manawyddan sees an innumerable host of mice enter the croft, climb the straw, cut off ears of wheat, and carry them away.
The Son of Cronos thunders, shakes Olympus, casts the thunderbolt, frightens both armies, and then pities the Frogs and sends helpers when the Mice persist.
Eochaid sees an unknown young warrior beside him, described with purple clothing, gold-yellow hair, a lustrous gray eye, a five-pointed spear, and a jeweled white-bossed shield; Eochaid is silent because he did not know the man was in Tara and the enclosure ha
Pressed from north, south, east, and west by the demons, Ráma raises a terrifying shout and sends forth his great Gandharva arrow.
The beast rushes out of the hill, the hunt follows, Finn and his men gain on it, and Bran turns it twice before it weakens and falls dead at sunset.
Gayandy and Gurraymy are glossed as borah devil; Wondah as spirit or ghost; Wurrawilberoo as a whirlwind with a devil in it and also clouds of Magellan.
Byamee hears the Oom sound near camp, flashes a fire stick, sees two dayoorls moving with no visible mover, and concludes the Wondah are present.
Ailill gains Darla's cows by guile and vengeful fairies mark the deed; Fergus wins a royal spouse whose kine can feed Ireland's hosts.
Three cows of Manannan, red, white, and black, come up out of the sea at Baile Cronin; as they walk inland, wide roads open before them and then separate toward different regions.
Boand is identified as sister to Befind and Queen of the Fairies.
The hermit tells Rama to behold the bow; Rama opens the chest, lifts the weapon, draws the string, breaks the bow in two, and the sound shakes the earth and fells the people.
Solomon's death is discovered only when a creeping thing of the earth gnaws his staff; when his body falls, the genii perceive their ignorance of the secret.
Dwarfs and elves are ruled by a king known by names such as Andvari, Alberich, Elbegast, Gondemar, Laurin, or Oberon; he lives in a gemmed subterranean palace and owns riches, the Tarnkappe, a magic ring, an invincible sword, and a belt of strength.
Northern magic weapons are made by dwarfs, while Greek weapons are made by Vulcan and the Cyclopes under Mount Ætna or on Lemnos.
Eochaid Airemm ascends Tara's high ground in summer, views the flowering plain of Breg, and sees an unknown young warrior with purple tunic, golden hair, grey eyes, five-pointed spear, and gemmed shield, though the gate had not been opened.
Cuchulain remembers friends from Faery; Dolb and Indolb arrive from the Sid to help him and strike Ferdiad unseen. Ferdiad says Cuchulain’s Fairy-folk friends have succoured him. Cuchulain says revealing the magic veil to a son of Mile would deprive the Tuatha
The horses are yoked to the chariot; their going is described as fast as the cold spring wind, with sea the same as land to them.
He puts on a crested war-helm with carbuncle-gems; the helm utters the cry of a hundred young warriors, and fiends, goblins, sprites, and demons scream around him when he goes forth for bloodshed.
Osgar travels with three hundred men and sees a Sidhe woman washing clothes at a river where the water is blood-red.
Fergus's sword is described as the sword of Lete from Faery, becoming the size of a rainbow in the air when he desires to strike; Fergus turns it slantwise over the hosts and cuts the tops from three hills, identified as the three Maels of Meath.
The Wind-God says the foe's mail is impenetrable to such shafts and advises: “Employ the mighty spell, and aim / The weapon known by Brahmá’s name.”
Rama hears the challenge, restrains his anger for his father, takes and strings the mighty bow, and says he will not kill the Brahman but will use Vishnu's dart to take either his wandering power or glorious worlds.
Flidais is identified as 'Flidais the Queen' and as 'one of the tribe of the god-folk (the Tuatha de Danaan),' with the name Buar Flidaise, the Cattle of Flidais, derived from her.
While Finn fights at a ford with his weapons worn out, a daughter of Mongan of the Sidhe brings him a flat stone with a gold chain, and he uses it to do great deeds.
If the victim stopped the hole through which a Mara entered, she was at his mercy and could be forced to wed him; she stayed while the opening was closed but escaped permanently if it was opened.
The passage says it is unprofitable for a hero to lie in sick-bed sleep; unearthly women from the fiery plain of Trogach have appeared, subdued him, imprisoned him, and driven him away.
He grasps the sword of battle, a heavy broadsword said to have been ground by Tuoni and burnished by the gods, then puts it into a leathern scabbard and ties it to his armor.
The two horses, Liath of Macha and Dubh of Sithleann, are described by color and form; they are likened to a hawk, wind, and a startled stag, and their speed shakes the earth.
Young Alastor pleads as a suppliant at Achilles' knees, but Achilles kills him with the falchion, and blood pours from the wound.
Adrastus becomes a living prize when his frightened horses crash into a tamarisk trunk, break the chariot, and leave him prone beside the wheel; he presses the victor's knees.
Triśanku answers that they, like their father, deny his request; he says he will turn elsewhere for aid and bids them farewell.
Telemachus asks where the stranger came from; Eumaeus says the stranger claims to be Cretan, a great traveler, fleeing a Thesprotian ship, and that he has taken refuge at the station as Telemachus’ suppliant.
An afflicted figure is heard and restored; Ismael, Edris, and Dhu'lkefl are named as patient righteous persons brought into mercy.
The sons of Antimachus, seeking safety, drop the reins, fall on their knees in the chariot, lift their hands, weep, and promise brass, steel, and gold as ransom.
Dasaratha joins his hands as a supplicant and asks Kauśalyá for grace, praising her gentleness and asking that she not direct bitter words at him while he is distressed.
Bharat laments that Rama, lord of earth, dwells in a lonely hermit’s cell because of him, and says he will fall at Rama’s and Sita’s feet to win pardon.
Lycaon approaches Achilles' knees with tears, kisses his feet, and, while the spear is raised, embraces the feet with one hand and stops the dart with the other.
Leiodes catches Ulysses' knees, asks for mercy, says he never wronged the women, tried to stop the others, and was the suitors' sacrificing priest.
Envoys from the Latin city arrive with wreathed olive boughs and ask Aeneas to return the dead lying on the plain so they may go to the grave.
"let us plead for peace and stretch forth unarmed hands"
Ulysses debates whether to clasp Nausicaa’s knees as a suppliant or entreat her from a distance, and chooses the distant appeal.
Priam’s grief moves Achilles to pity; Achilles remembers his father; both men weep, one for a son and one for father and friend, and the heroes share in the mourning.
Minerva helps Ulysses keep his wits; he swims beyond the surf, searches for a haven, and reaches a river mouth with no rocks and shelter from wind.
The queen and mothers, with Lavinia beside them, bring gifts to Pallas' temple, burn incense, and pray to the war goddess to break the Phrygian enemy's spear and cast him down beneath the gates.
The speaker rewrites a Homeric passage as simple narration: the priest comes with ransom for his daughter, supplicates the Greeks, Agamemnon angrily refuses, the priest leaves in fear and silence, and he prays to Apollo for recompense through the god’s arrows.
Hasan Sabah leads the Ismaelians to possess al Jebl; his descendants hold it for 171 years until their race is destroyed by Holagu the Tartar.
A mighty lord comes from on high to hold all power and rule all lands (with ellipses in the text).
Ulysses says Ulysses clung to the keel, drifted to the Phaeacians, and was treated as though divine, given presents, and offered escort home.
A severe storm snows the farmer into his farmstead, leaving him unable to go out for provisions for himself and his family.
The eldest brother kills sixty men before being killed; the second brother kills eighty men before being killed.
Akampan, one of the giant host, escapes the battlefield and goes to Lanká to report the demons’ fate to Rávaṇ.
Cuchulain rushes Larine, knocks away his weapons, crushes and shakes him, hurls him across the camp into Lugaid's hands, and Larine thereafter lives in pain and weakness until the maiming brings his death.
Aeneas enters the harbor with seven sails gathered from all his company, and the Trojans disembark on the chosen beach.
Ailill Fair-haired turns against Fergus's comrades, chases them from his castle, kills twenty, and seven of the thirty escape to Croghan to tell Maev and Ailill of Connaught what happened.
Menstrual seclusion is explained as neutralising dangerous influences; first-menstruation precautions include not touching ground or seeing sun, keeping the girl suspended between heaven and earth for her safety and others’.
Sugriva warns the Vanaras that the giant chief and four others may have come armed to conquer and slay; the Vanara chieftains seize rocks and trees and await his order.
"carried her off over skylight of the house"; the hosts rise up about the king.
One of Tadg's people sees Aedh, son of Aebinn, who is swift as the wind until midday; Tadg gives him the sword and shield to bring to Finn.
Streams and rivers rise to the tops of trees; Glaiss Cruinn blocks the host and carries away chariots; Uala carries a heavy rock to try the river but is thrown back dead and drowned; Medb orders his burial and a stone raised over his grave, giving Lia Ualann i
A horseshoe charm with an absent person's name is placed in fire to influence him and make him come quickly, even if his feet bleed from haste.
The Omaha Wind clan flap blankets to start a mosquito-driving breeze.
Adonis ceremonies are described as charms for growth and revival of vegetation through sympathetic magic, in which mimicking desired effects helps produce them.
Actions are performed or avoided because they are believed to entail good or bad consequences resembling the act; resemblance of qualities may also be involved.
The passage says these ceremonies were magical charms, not merely spectacles; dramatic representation of spring awakening or May marriage is believed to quicken vegetation or make powers more productive through sympathetic magic.
North American Indians are said to combine totem reverence with reverence for subsistence animals; Australians are said to use sympathetic magic rather than conciliation to secure game.
Maoris bury the navel-string in a sacred place and plant a sapling over it; the tree is a sign of life for the child, with flourishing or withering read as good or bad omen.
Ra is described as the most important centre of attraction among deities, with Ammon, Horus forms, Chnum, Atum, and even crocodile-shaped Sobk regarded as one god, the sun.
Greek settlers in Italy encountered Celtic mythology, adopted it, and selected divinities that had affinity with their own gods.
Ephesian Artemis is described as an ancient Asiatic divinity of Persian origin called Metra, whose worship Greek colonists found in Asia Minor and identified with Greek Artemis.
Herodotus and Plutarch are said to identify the oldest Bacchus as Egyptian Osiris; his worship passed to Greece and was altered by Orpheus; the thigh-birth story is explained through μηρὸς meaning either thigh or hollow of a mountain, linked to Mount Nysa.
Rishabh is a gem-bright mountain with rare heavenly sandal trees; the searchers are warned not to touch them because Rohita Gandharvas guard them under five bright sovereign lords.
Oisin asks leave of the king and Niamh to return to Ireland; Niamh fears he will not return, warns him not to get off the white horse or touch the ground, says he would become old and blind, and gives him a farewell kiss.
Frazer says seclusion prevents spiritual danger from reaching or spreading from such persons, and compares taboos to electrical insulators preserving spiritual force from harmful contact with the outer world.
A half-breed Choctaw report says Indians had a story somewhat resembling Jacob wrestling with an angel and that full-blooded Indians separated the sinew; accounts differ on whether it was eaten as a rarity or avoided like ancient Jews.
Zulu first-fruits feast: a bull is killed; its gall is drunk by king and people; the king breaks a green calabash to open the new year and allow eating seasonal fruits; premature eating brings death or execution.
The same rules are applied to divine kings and priests; Frazer says puberty uncleanness and holiness are manifestations of the same supernatural energy, and the taboos preserve the divine person and dependents.
The Korean king rarely leaves his palace; when he does, prior notice is given, doors must be shut, householders kneel with broom and dust-pan, and windows are sealed so no one looks down on him.
In the Pelew Islands, after a head is carried off in a raid, the slain man's relations are tabooed and must observe rules to escape his ghost's wrath.
In Russia, an unreaped patch of corn is left and the ears are knotted together; this is called the plaiting of the beard of Volos, is treated as tabooed, and is believed to harm anyone who meddles with it.
Khacan tells the Persian she now belongs to the king and warns her that his young, foolish, headstrong son must be kept at a distance.
The passage states that tabooed persons and things may need isolation from earth and heaven, and gives Aino mourners wearing caps so sunlight does not shine on their heads as an example.
Bechuanas of the Crocodile clan think seeing a crocodile is hateful, unlucky, and harmful to the eyes, yet the crocodile is their sacred object, called father, sworn by, and celebrated in festivals.
After eating, Peredur kneels before the maiden, says his mother told him to take any fair jewel he saw, receives her assent, takes the ring, mounts, and leaves.
Foill comes forth; Cuchulain throws the lath-trick so it strikes shield and forehead, making a hole through the head, then beheads Foill and takes his head and spoils.
They leave many rich items behind, while Euryalus takes Rhamnes' decorations and gold-embossed sword-belt and puts on Messapus' light plumed helmet.
Arthur says he will sleep while the others tell tales and obtain mead and meat from Kai; Kai brings a flagon of mead, a golden goblet, and broiled meat, then asks for the promised story.
The contents identify Part I as "The Book of Birth Stories, and their Migration to the West" and mention orthodox Buddhist belief and reasons for its value.
The passage suggests Ophir was probably in India or an Indian-trade entrepot; Hebrew names for apes and peacocks brought by Solomon’s vessels are described as corruptions of Indian names.
A cow at the front of the herd warns Bitiu that Anupu stands with a knife to kill him; Bitiu looks and sees Anupu's feet and knife.
Dorylas, rich in Nasamonian land and corn, is mortally wounded by Halcyoneus; Halcyoneus taunts him over the spot of earth beneath him, then Perseus kills Halcyoneus with a spear.
Salya, king of Madra, laughs while reining the fiery horses and says Arjun will soon come upon Karna in battle.
Laeg sees Cuchulain being thrown aside and taunts him with a series of degrading comparisons, ending by calling him a little fairy phantom.
She taunts Khara as unable to stand against Ráma, calls him a hero only in name, and says Ráma and Lakshmaṇ are too strong for him to slay.
Grief and parting will pass into meeting; a sad bird’s lament reaches the rose; the speaker says to leave the mosque for the tavern and notes the preacher’s long homily and life’s brevity.
“to possess Jelāl’s approbation is heaven; while hell is to incur his displeasure. Jelāl is the key of heaven.”
Ibn Tumart tells Ghazzali of the burning; Ghazzali raises his hands toward heaven and says, "O God, destroy his kingdom as he has destroyed my books, and take all power from him." Ibn Tumart asks that the wish be accomplished by his means.
At clear dawn, before the east reddens and before the rose tears her veil, a nightingale flies through Hafiz's garden, fills its song with tears, and flees.
As Indra swept through the air beneath her, Surabhi’s fine, fragrant tears fell upon his heavenly body.
Loyalty remains among lovers, and faithful eyes still scatter pearl-like tears on the ground.
Tears flow from the new branches; amber distills, hardens in the sun, and is received by the clear river to be worn by Latian matrons.
Helgi says he cannot rest because of Gudrun’s grief and that each tear she sheds makes a drop of his blood flow.
Country inhabitants, Fauns, woodland deities, Marsyas’s Satyr brothers, Olympus, Nymphs, and mountain herdsmen lament him.
Youth must be temperate; temperance includes obedience to commanders and self-control. Lines of obedience are approved, while impertinent speech to rulers is rejected.
Ancient temples could serve both as divine sanctuaries and monuments for the dead; examples include the sepulchre of Acrisius and the ashes of Cecrops.
Vesta’s Roman temple is said to contain the hearthstone of the nation and to stand close to Numa Pompilius’s palace.
A temple of Saturn at the foot of the Capitoline Hill contained the public treasury and the laws of the state.
The Romans built a temple to Apollo in B.C. 430 to avert a plague.
At dusk the narrator enters a little cave, blocks its entrance with a stone, eats, and tries to sleep while serpents hiss outside; in the morning he leaves after the serpents have retreated and wanders the valley, regarding the diamonds as useless in his situa
Jove raises Hector to the intended work, gives him more than mortal fury and splendour, while the poem notes his fate is near but deferred for the honors of a day.
Temporary incarnation or inspiration is described as worldwide; a spirit or deity possesses a person, whose own personality is in abeyance, and bodily shaking, gestures, looks, and utterances are attributed to the possessing being.
Temporary incarnation, called inspiration or possession, reveals itself through supernatural knowledge, especially divination and prophecy rather than miracles.
Hyllus arrives with an army; in battle Iolaus borrows Hyllus' chariot, prays to Zeus and Hebe, is enveloped by a cloud and restored to youth, leads warriors, and Eurystheus is captured and killed by Demophoon's command.
Variant reads: “Is't not a shame” for him “So long in this Clay suburb to abide.”
Cethern describes two young warriors who cast spears at him. Fingin says the black blood shows the spears crossed through Cethern's heart, predicts no cure, and offers plants and charms to prevent immediate death; Cuchulain identifies Bun and Mecconn.
“I can only do so if you let me put a bridle in your mouth and mount on your back.” The Horse agrees.
Temporary inspiration is said to confer divine knowledge and sometimes divine power; in Cambodia during an epidemic, villagers seek the man chosen by the local god, bring him to the altar for incarnation, venerate him, and ask protection against plague.
Zacharias asks for a sign; he is told he will not speak to men for three nights while healthy, then goes from the chamber and signals his people to praise God morning and evening.
Mohammed asks Hafsa to keep the affair secret, tells her Abu Becr and Omar would succeed him, Hafsa tells Ayesha, and Mohammed says God revealed her betrayal; he divorces Hafsa and separates from his wives for a month in Mary's apartment.
At Tibetan New Year in Lhása, government is temporarily entrusted to the highest-bidding monk, the Jalno, who announces himself with a silver stick and exercises severe fining authority.
Among the Coorgs, an astrologer chooses the first sheaf-cutter; after bathing and field rites, the household prepares and eats a new-rice cake, drinks milk, honey, and sugar, and the cutter may not be touched while cutting.
Aeneas grants the request, says the Latin king broke the covenant and trusted Turnus, says Turnus should have faced death himself, and tells them to kindle fire beneath their countrymen.
Beaky warns: "Master shall know, / And you shall go!"
Indra’s nymph obeys, appears in beauty with a winning smile, seeks to beguile the hermit, and the hermit recognizes a plot by the Thousand-eyed.
The woman in whose house Joseph lives desires him, shuts the doors, and summons him. Joseph refuses. At the door she tears his shirt from behind and accuses him; a family witness says the direction of the tear determines who is truthful, and the shirt is seen
Rávan begins an amorous address, asks Sítá not to hide, says no giant or man is near, speaks of a right to seize women by force, but says he will not touch her with rude hands; he urges her to accept ornaments, scents, food, a bed, music, and adornment.
In a dell, Sigurd Ring lies with his head on Frithiof's knee; a bird in a nearby tree urges Frithiof to kill the powerless king and recover Ingeborg, but Frithiof refuses and throws his sword into a thicket.
The children of Israel pass through the sea, encounter a people devoted to idols, ask Moses to make them a god like those people have, and Moses rebukes them as ignorant.
After mention of earlier punished groups, the hypocrites' deception is likened to the devil telling a man to become an infidel and then disavowing him; both end in hell fire forever.
Believers are told not to follow the steps of Satan, because Satan enjoins what is base and blameworthy; God cleanses whom He will.
Rama pursues and shoots the golden deer; Ravana steals the Maithil queen; Jatayus gives his life fighting to save her.
Believers are told not to follow the steps of the devil, who commands filthy crimes and unlawful things; God’s mercy is said to cleanse whom he pleases, and God hears and knows.
Agathon says Love is tender and cites Homer on Ate: “Her feet are tender,” and she steps not on the ground but on the heads of men.
Mullah Shah says, "Whoso does not respect the precepts of the religious law is not one of us."
Sita says killing without offence brings little glory and that the warrior’s bow is for succouring forest watchers pressed by foes.
Zeus grants Troy favor, arms Trojan hands, fills their breasts with fire, and the Greeks retreat behind wall and trench.
Cuchulain arms himself and gives a hero's shout; supernatural beings answer; Nemain/Badb brings confusion; a hundred warriors die of fright and heartbreak in the camp.
Hanuman roars, frightens the army, rushes on the foe, kills enemies with his body and nails, and the remnant flees from the grove.
The Gorgons serve Aides, who uses them to terrify punished shades; the Furies scourge and torture those shades with whips.
Kumbhakarna passes the city gate, roars so that Lanka's hills and shore echo, and the Vanars flee in fear when they see him approach.
Before murdering Zeus, Lycaon decides to test him by killing a boy and placing before Zeus a dish containing human flesh.
Venus decides to test whether the cat's habits changed with her form and releases a mouse in the room.
An old woman behind him hears the prayer and asks the Lord to let her share in whatever he supplicates for.
Sigurd drives horses into a stream, selects the one that crosses and returns without fatigue, names him Grane or Greyfell, and the horse is described as descended from Sleipnir, strong, tireless, and fearless.
The image of the waves is said to serve as a plan of the book: first, second, and third, with the third and greatest wave rolling in.
The passage says progress is stripping away abuses and superstitions, and that skeptical critics test the credulity or partiality of writers.
Ulysses tells Telemachus that no one must know he is in the house, not Laertes, Eumaeus, servants, or Penelope, and proposes testing the women and other servants.
Believers on a march are told to discern justly and not to say to one who salutes them that he is not a true believer while seeking the goods of the present life.
The poor man rules well and decides to try the Snake, Rat, and Parrot once more, traveling with many servants to where the Snake lives.
After Prince Wicked becomes king, the poor man decides to see whether each of the four saved beings will keep the promises made to him.
Princess Moonlight says she must test the skin in fire; "The skin crackled and burnt up at once," so the Third Knight fails.
The passage says that the reading class and number of manuscripts would slowly grow and, before Solon, become a recognized authority against careless individual rhapsodes.
Describes the great difficulty of establishing a satisfactory text; states reliance on the Hildebrand text (1876) revised by Gering (1904) and extensive use of other editions and commentaries (including Finnur Jonsson, Neckel, Sijmons, Detter and Heinzel).
A stag falls sick and lies in a forest clearing, too weak to move from the spot.
The merchant thinks all night about keeping the gold, buys fresh olives, throws away the old ones, removes and hides the gold, fills the vase with new olives, recorks it, and restores it to the same place.
The chief guard buys bright-colored glass beads and has the guards hang them on low bushes in the garden after dark.
A thief finds his way into the apiary while the bee-keeper is away and steals all the honey.
Ovid adds that Metra married Autolycus, the robber who stole Eurytus' oxen.
Deegenboyah sees his dead wives, pleads that he stole emus for his hungry family, and Mullyangah rejects the plea and spears him.
Commentary says Moses left Midian with his family toward Egypt, reached the valley of Towa where Mount Sinai stands, his wife bore a son in a dark snowy night, he lost his way and cattle, and saw fire by a mountain burning in a green bush.
Yahweh's angel appeared to him in a flame of fire out of the middle of a bush... God said to Moses, "I AM WHO I AM."
Thou canst not!--nor, with human eyes, Arjuna! ever mayest! Therefore I give thee sense divine. Have other eyes, new light!
German wolf customs: the Wolf is said to sit in the last sheaf; the last bunch or sheaf is called Wolf; the binder or cutter may be called Wolf; in Rügen the woman called Wolf bites household women and receives meat; some sheaves are wolf-shaped or human-shape
The wolf becomes entangled in the harness, takes fright, and struggles to get free while tugging at the traces as if dragging the plough.
The otters propose dividing the fish, then dispute who should receive the head portion and who should take the tail.
The knight has won the Sparrow-Hawk for two years; if he wins it a third year, it will be sent to him each year and he will be called the Knight of the Sparrow-Hawk.
Other beasts hear of the illness, visit to inquire after the stag’s health, and each nibbles the grass around him until none remains within reach.
Mischievous boys play at the edge of a pond, see frogs in shallow water, pelt them with stones, and kill several.
The woman says that when Cuchulain fights an equal man, she will be an eel and draw a noose about his feet in the ford, making the combat unequal.
Agamemnon asks Nestor to share counsel and says they should descend to the trench and excite the guards at every gate lest the foe invade under gloomy shade.
Sugrīva replies that Rāvaṇ is Rāma’s foe and will perish like Bāli; his sons, friends, and kin will fall, Laṅkā will be burned and emptied, the captive lotus-eyed lady lies in his palace, and Rāma will punish him.
Eumaeus says Ulysses will not come home, though Penelope, Laertes, Telemachus, and he wish it. He reports that Telemachus went to Pylos for news and that the suitors lie in wait for him, unless the son of Saturn protects him.
The enchanters prostrate, profess belief in the Lord of Moses and Aaron; Pharaoh accuses them of plotting, threatens mutilation and crucifixion, and they pray for constancy and a faithful death.
Hector rises after the counsel; chiefs leave chariots, troops divide into five bands, and leaders including Hector, Polydamas, Paris, Deiphobus, Helenas, Asius, Antenor's sons, neas, Sarpedon, Glaucus, and Asteropaeus are named.
Argive warriors are warned that Hector calls Troy onward and that flames are nearing the Greek vessels; they are urged to stake their fate on one decisive fight.
The young men of Ulster cry that the maiden should be slain, but Conor refuses and says she will be brought to him, reared according to his will, and become his wife.
Red Ridge, a daring young man from Connacht who served Finn, nearly leaves because his wages are delayed; the three battalions of the Fianna try unsuccessfully to quiet him.
Aeneas says Jupiter is with them, threatens to raze Latinus' city unless it yields, and commands: "Bring brands speedily, and reclaim the treaty in fire."
Jove says Juno wants Troy leveled, burned, and filled with blood, yet Troy, Priam, and Priam's race are dear to him because of hecatombs and altar fires.
Śūrpaṇakhā calls Sītā an old misshapen rival, threatens to devour her before Rāma, and rushes toward the Maithil woman like a meteor toward Rohiṇī.
"So warrd both armies on the ensanguined shore, / While the black vessels smoked with human gore. / Meantime Patroclus to Achilles flies; / The streaming tears fall copious from his eyes."
The youth refuses delayed entry and threatens disgrace and three deadly shouts affecting the palace women; Glewlwyd Gavaelvawr replies that entry must wait until he speaks with Arthur.
The speaker says he has come before warriors, a mighty host-possessing prince, battalions, and hundreds, to put the addressed figure under water and slay him in battle.
"See what a blaze from hostile tents aspires, / How near our fleet approach the Trojan fires!... / To-morrow, Troy must flame, or Greece must fall."
Amargin pelts the men of Erin for three days and three nights, does great slaughter among them, and no man can show his face to him in Taltiu.
The visitor says, "Thy father from Faery am I, even Lug son of Ethliu," tells Cuchulain to sleep three days and nights, promises to oppose the hosts, cleans his wounds, sings him to sleep, and recites the Spell-chant of Lug.
Editorial note: Cuchulain appears in close connection with Bodb the Goddess of War, suggesting Cuchulain's original divine nature as a war-god; Lugaid has the epithet 'son of three dogs,' with two elsewhere stated as Cu-roi and Cu-chulain and the third uncerta
Three enthroned Fates, daughters of Necessity, in white robes and chaplets, accompany the sirens; Lachesis sings of the past, Clotho of the present, and Atropos of the future.
The Norns are three fate goddesses, not subject to the gods; after the Golden Age they appear beneath Yggdrasil near the Urdar fountain, with a mission described by some as warning and instruction.
Diarmuid climbs a hill and sees ships from the west; three kings of the Green Champions say Finn sent them to search for and hinder a hidden enemy, with twenty hundred fighting men and three deadly hounds.
The passage states that the three kinds of music are named from music played by Uaithne, the Dagda's harp, during a woman's childbirth: sorrow first, joy in the middle, and soothing sleep at the last son.
During supper a knock comes at the outer door; Sadie reports that three newly arrived Calenders in Bagdad, all blind in the right eye and clean-shaven, ask for admittance.
Kosrouschah hears women speaking, looks through a door crack, sees three sisters, and hears the eldest wish to marry the Sultan's baker to eat the Sultan's special bread.
Athene, Artemis, and Hestia are named as three goddesses Aphrodite cannot bend; Hestia refuses marriage, swears to remain a maiden, and receives honor in houses and temples.
Ukko's eldest daughter sprinkles black milk over river channels, the second white milk over hills and mountains, and the youngest red milk over seas and oceans; dark ductile, lighter-colored, and red brittle iron grow from them.
Finn takes water in his hands from the well but twice lets it slip away when the thought of Grania comes to him; Osgar then swears that if Finn delays, only one of them will leave the hill.
“Imitation is only a kind of play or sport” and is “concerned with that which is thrice removed from the truth.”
The earl's forces arrive at the gate; Peredur rides out to the meadow, defeats a knight and the Master of the Household, then orders restoration of a third of the countess's possessions and provisions for one hundred men.
From the cataracts rise three pillared rocks; from each rock grow hillocks and birches; golden cuckoos on the birches call Love, Suitor, and Consolation for Aino, the unheard suitor, and the broken-hearted mother.
The stranger returns after intervals and takes Aille, Carpre Lifecar, and Ethne; Cormac uses the branch to remove grief and sorrow among the people after the first two takings.
Finn comes to the woman, calls her Queen, asks for one of Diarmuid's greyhound pups, and receives one.
The Three-fold People are so named because they settled in three groups and divided land in three; the Pelasgi, Achaeans, and Dorians are named as three Hellenic tribes settling in Crete.
The passage says people of a different faith are offered three choices in war: embrace Mohammedism, submit and pay tribute, or decide by the sword; it also describes the fate of captives if the Moslems prevail.
A bearer runs with “the neck” to the farmhouse; a dairymaid or young female domestic waits at the door with a pail of water, and he is either allowed to kiss her or is soused.
The passage says Mohammed ordained that after a third divorce a man could not take his wife again until she had been married and bedded by another husband and divorced by him.
At dawn Aino sees water-maidens on a seaward headland, hastens to join them, and lays aside her garments and ornaments on trees, rocks, grass, sand, and the shore.
The hostess asks lads to lead the hero through the doorway without stooping or moving the structure; Ilmarinen is too tall, so servants remove the cross-bar, lower the threshold, and widen the portals.
Aeneas sees a triple-walled city by fiery Phlegethon, with an adamant gate, iron tower, Tisiphone at the entry, and sounds of torment within.
Only Scheih Ibrahim, an old soldier and doorkeeper, lives there; he has strict orders about whom to admit and about not allowing anyone to sit on the sofas by the door.
The city’s guardian goddess, in the form of a Rákshas woman, sees a foe entering and angrily asks who he is, saying he may not enter despite Rávaṇ and his warriors.
At Crete, Talus, a brass giant and last of the Brazen race, guards the island; he is invulnerable except at the right ankle and hurls rocks at the Argo until Medea offers to destroy him.
A hundred-league island fronts the continent, belongs to Ravana, and must be explored carefully; a mighty monster guards the southern deep and grasps flying shadows.
Olwen returns to her chamber; the company follows to the castle, silently kills the nine porters at the nine gates and the nine watch-dogs without barking, and goes forward to the hall.
After the mother speaks, the departing daughter recalls verses saying one becomes a virgin only with a suitor, with one foot on the father's threshold and the other for the snow-sledge carrying her and her husband to his native lands.
Thor owns the magic hammer Miölnir, hurls it at frost-giants with destructive power, and it always returns to his hand.
Achilles declares that river descent is inferior to his lineage from Peleus, Aeacus, and Jove; even rivers, the sea, springs, and Ocean fear Jove's thunder.
Rin Jin, the Dragon King of the Sea, governs sea creatures and keeps the Jewels of the Ebb and Flow of the Tide, which can make the sea recede or rise in great waves.
The bag was kept in Manannan's house and held named treasures, including Manannan's shirt and knife and other objects; it was full at full tide and empty at ebb tide.
Cronus is represented as an old man with a scythe and hour-glass; the hour-glass symbolizes fleeting moments and the scythe symbolizes time mowing down all before it.
Sítá sends signs Ráma would know, gives the sea-born gem, says she will gaze on his ring, and states that after one month she must die as the giants’ prey.
Cuchulain asks Laeg to strip Ferdiad and take off his armour and garments so he can see the brooch for which Ferdiad entered the combat; Laeg does so and places the brooch in Cuchulain’s hand.
The princess threatens to kill herself if not allowed to marry as she wishes; the king hears her account, sees the ring as proof, judges her mad, and confines her more closely with nurse and guard.
Wherever Diarmuid goes, he leaves unbroken bread behind as a sign to Finn that he has kept faith with him.
At Caerlleon upon Usk, a damsel on a foaming bay horse with gold fittings, dressed in yellow satin, takes Owain's ring and denounces him as deceiver, traitor, faithless, disgraced, and beardless.
De Gubernatis thinks the ring which Rama sends to Sita is a symbol of the sun’s disc, phrased as the Sun Rama sending it to the Dawn Sita.
Sítá’s flowers, garments, face, jewels, and anklet are described with images of lotus, moon, gold, cloud, lightning, flame, and mountain shadow while she remains in Rávaṇ’s embrace.
Sugríva points to the dry bones of the demon and to seven Sál trees, saying Báli could seize and shake the trees leafless, and asks how Ráma can meet him in battle.
Rama and Lakshman go south, find scattered flowers from a fallen garland, and Rama recognizes them as flowers Sita wore in her hair.
The Utopians do not allow disbelief in the immortality of the soul in state administration, but impose no punishment because belief is not fully voluntary.
Monuments were often built on the sea-coast and at height so they could serve as watch-towers or landmarks.
Hunters commonly cut out the tongues of killed animals; Omaha hunters remove a slain buffalo’s tongue through the throat, treat the tongues as sacred, keep them from tools or metal except in kettles, and eat them as sacred food.
The host pitches tents and tries to leap the oak; thirty horses fall and thirty chariots break, and the place is named Belach Ane.
Adeimantus mentions “the torch-race on horseback in honour of the goddess”; Polemarchus says a night festival will be celebrated and urges Socrates to stay.
Before night fully falls, many brothers of Duryodhan are slain by Bhima; Duryodhan continues fighting, and torches are lit in the darkness.
A source is cited on Australian ceremonies of initiation, and “class-name” is glossed as the name of the totemic division to which a man belongs.
The Battas are described as exogamous clans with male-line descent; each clan is forbidden to eat a particular animal, with examples including tiger, ape, crocodile, dog, cat, dove, and white buffalo.
Frazer says the Californian, Egyptian, and Fernando Po customs probably involve, or once involved, a totemic animal, and that such animal worship seems unrelated to agriculture; he says the Zuni custom may be in a different category.
The passage reasons that if a person’s life is in an animal, the animal is kin and the person is in a sense that animal; bats are called men’s brothers, owls women’s sisters, and men and women address each other as bat and owl.
Footnotes cite Howitt on Australian class systems, Krefft on Lower Murray and Darling customs, Dawson on Australian Aborigines, and Fison and Howitt on Kamilaroi and Kurnai, with related journal references.
The note says Euripides imitated Homer by showing Antigone surveying champions from a high tower while a paedagogus describes their insignia and histories.
The other man says he can follow the track of a teal over nine ridges and nine furrows, and that doing so is the same to him on sea as on land; Finn tells them the story of the Hard Servant.
Mullyan the eagle hawk investigates after Beeargah his cousin does not return, follows Beeargah’s track over different terrain, hears many voices, sees grass humpies, and finds only Weedah.
The chief tells the mother of the Bilbers that her daughters shall be avenged if Narahdarn harmed them; young men will follow his fresh tracks and punishment will follow if he is guilty.
The meat would be pierced with a skewer and laid over ashes to grill; the commentator says Troad outdoor cooking was done 'exactly in the Odyssean and Iliadic fashion.'
The opening lament says the deed done by pupils trained or taught by Scathach brought sorrow and anguish; the speaker is wounded and blood-drained, while the other warrior is slain in the duel.
The Leinster Deirdre story is praised for rapid action, a sustained lament, and restraint in recounting Deirdre's tragic death; parts of a fifteenth-century version are added for comparison.
Branwen rears a starling in the cover of a kneading trough, teaches it to speak, writes a letter about her woes, binds it to the root of the bird’s wing, and sends it to Britain; the bird finds Bendigeid Vran at Caer Seiont and reveals the letter.
Jāmī records that Mawlānā Saʿduddīn of Kāshghar, after tawajjuh, shows signs of unconsciousness that may be mistaken for sleep, but he distinguishes the state from sleep.
Frazer explains that striking people with branches is meant to rid them of disease-demons, which are supposed to transfer to the branches before removal by prao.
The Senate sends envoys by ship to Epidaurus; they ask for the divinity whose presence can end Ausonian mortality, while the local elders are divided over giving up their guardian deity.
Batta ceremony for a childless woman: sacrifice of three grasshoppers and release of a swallow with a prayer that the curse fall on the bird and fly away.
Heracles calls Hyllus, tells him to marry Iole, orders a funeral pyre, mounts it, and asks for it to be lit; Philoctetes lights the pile and receives Heracles' bow and arrows.
In Upper Lusatia, a straw-and-rag Death figure dressed with a recent bride’s veil and a shirt from a house of death was carried, pelted, thrown into water or over a boundary, followed by green branch carrying; neighboring villagers might throw it back.
A babe playing by the stove tells the bride not to weep, to leave her burdens to strong animals and horses, and says she is being led to flowers, fruitful trees, forests, Kalew's mead, Ilmarinen's protection, a waiting steed, and singing wedding birds.
Frazer states that the custom of killing the god has been found in multiple social stages and that the people's accumulated misfortunes and sins may be laid upon the dying god, who bears them away.
To avoid suspicion, the tailor carries the body to a Jewish physician; it is placed in the purveyor's chamber and later propped in the street, where the merchant is thought to have killed it.
A policeman finds a Christian ill-treating a Mussulman hunchback; the merchant claims attempted robbery, but the hunchback does not move and the merchant is taken to the police.
The passage hopes the present condition may be transitional and may lead to a higher condition where property benefits the public, supports culture for all, and is more publicly controlled.
Aphrodite punishes Narcissus by making him love his own image in a fountain; he wastes away from unrequited love and becomes the flower named after him.
Finnish giants are described as cunning and ferocious; Soini/Kullervo tears swaddling clothes at three days old, kills a nursed child, burns a cradle, builds an earth-to-heaven fence of pine trees and serpents, and changes cattle into wolves and bears to destr
The passage states that comparison with Christian and Jewish traditions shows the Koran's close relationship to those traditions and to some Arabian legends.
Sigurd gives Gudrun some of Fafnir’s heart to eat; after tasting it, her nature changes and she grows cold and silent to all except him.
Josaphat is described as canonized and usually called St. Josaphat; the passage credits Max Müller with pointing out that Gotama the Buddha, under the name St. Josaphat, is recognized and worshipped in Catholic Christendom as a Christian saint.
The note says the regal or military caste was forbidden to kill an elephant except in battle, and discusses the Code of Manu’s punishment for killing a Brahman and the poem’s differing treatment of a non-Dvija hermit.
Earthly goods and pleasures are likened to dew on flowers for one short night, after which it is no more.
The Greeks worshipped their gods without visible representations until the time of Cecrops.
The passage says the Koran has been translated into Persian and other languages, especially Javan and Malayan, generally as intermediary versions out of respect for the original Arabic.
After a thousand years good and evil souls draw lots and choose a second life; a human soul may enter a beast's life or return from beast to human form.
Cushing is quoted as qualifying Zuni future-life belief as spiritualistic, but the note says the expressions in the text show transmigration into turtles as a living article of Zuni faith.
Babek teaches transmigration of souls and communism; the Khoramiyyah resist the Caliph’s troops; Babek claims the soul of Bod has passed into him, perhaps to pass for a Buddha.
The Hyetians, named from Ahmed Ebn Hyet, are reported as teaching that Christ is the eternal Word incarnate and future judge, that there are two gods or creators, that souls transmigrate, and that God is seen at resurrection by understanding.
The heading presents tables illustrating the history and migrations of the Buddhist birth stories and identifies this section as Table I, Indian works.
The Pancha Tantra is described as the oldest extant collection, glossed as the Five Books; a similar work was translated into Pahlavi, then Syriac as Kalilag and Damnag and Arabic as Kalilah and Dimnah.
Ancient Birth Stories occur in numerous Pāli exegetical works; the Dhammapada commentary contains many, and Rogers’s Buddhaghosa’s Parables consists almost entirely of Jātaka tales.
Rumi is said to have lived fifty years in a Turkish city, to have strongly influenced Turkish poetry, and Sultan Valad’s Turkish verse praises Mevlana as the Pole of saints whose words are mercies from the Heavenly King.
"various known channels, by which portions of Welsh and Armoric fiction crossed the Celtic border, and gave rise to the more ornate, and widely-spread romance of the Age of Chivalry"
The romances are said to have appeared in England, France, Germany, Norway, Sweden, and Iceland by the late twelfth or early thirteenth century; German transmission is derived from France; Wace, Sir Tristan, and Chrestien de Troyes are dated.
Joasaph is also written in Arabic as Yūdasatf, and this is explained as Bodisat altered through confusion between the Arabic letters Y and B.
Fugitives obtain the image of the Taurian Artemis, carry it to Brauron in Attica, and the divinity is thereafter called Brauronian Artemis.
Homer's invention is said to produce fire and rapture; everything moves and lives; the reader becomes hearer or spectator; his verse is compared to an army and to fire sweeping the earth, and his fancy to a chariot-wheel becoming fire by rapidity.
Mullyan sees the fire, the track of his friend, and Weedah edging him toward the fire; he pretends to fall into the trap, seizes Weedah, and throws him into the fire, saying he is serving Weedah as Weedah served Beeargah and others.
One wife climbs the marked tree, reports honey in a split, traps her arm, and Narahdarn cuts off the arm to free her; she dies instantly, and he orders her sister to climb for the arm and honey despite her protest.
In another quarter, amid a torrent-cut path of stones and torn bushes, Pallas sees Arcadians retreating because rough ground forces them to dismount.
The author says some stories of Sinbad the Sailor and other Arabian Nights tales are derived from the same inexhaustible treasury of witty and wise stories.
A water-snake rises above the water; Puff-jaw dives to the lake bottom to escape death and leaves the mouse, who sinks and rises until his wet fur weighs him down.
Polymnestor was entrusted with Polydorus and riches; after the Phrygians’ ruin, he kills the fosterchild with a sword and throws the lifeless body from a rock into the waters below.
Panthus says the Greeks are masters of the burning town; the horse pours out armed men, Sinon scatters fire, and Greeks hold gates and streets with weapons ready for slaughter.
Daedalus buries Icarus on an island named Icaria and then flies to Sicily, where Cocalus welcomes him and he makes public works.
Polydore, youngest son of Priam, is said to have been sent to Polymestor in Thrace for protection and murdered by his host for treasure.
The passage says the Nibelungenlied death scene is more powerful and summarizes a Teutonic version in which Sigurd/Siegfried is lured from a forest hunt to a brook, stabbed in the back with a spear, and laid at his wife's feet.
Lycomedes, king of Scyros, feigns friendship and kills Theseus by pushing him from a cliff after leading him to a high rock.
Guttorm enters Sigurd's chamber by night, flees twice when Sigurd's eyes are fixed on him, then spears the sleeping Sigurd through the back; Sigurd throws his sword and cuts Guttorm in two before dying.
Goonur springs onto the supposed nest, sinks into water, cannot escape drowning, and his wives watch the success of their stratagem before returning to camp.
The partridge says: "Do not kill me, but let me live" and promises to repay the fowler by "decoying other partridges into your nets."
“The seeds of discord sown by that knave’s treacherous hand” produce a fatal harvest; skulls, brains, bodies, and souls are described.
Kullervo opens treasure-boxes and displays gold, silver, silks, belts, and jewelry; the narration says silver leads to destruction and gold entices from uprightness, and the pair travel through evening and night in merrymaking.
The note identifies a cave with the grotta del toro and says it is held to contain a treasure.
The commentator discusses two caves about 80 or 100 yards apart and says the cave in which Ulysses hid his treasure is identifiable with singular completeness, while the other cave has no special features.
Before departing, Gunnar is persuaded to bury the Niblung hoard secretly in a deep hole in the Rhine, known only to the royal brothers, who swear never to reveal it.
Mountains slope directly into the sea with no road over them; the narrator returns to the cavern, gathers diamonds, rubies, emeralds, and other jewels, and stores bales on the beach.
Gunnar recounts that Sigurd won the treasure and rode the Wavering Fire; he admits killing Sigurd and demands to see Högni's heart before revealing the gold to Atli.
The note refers to the Cypria story about Paris and Helen robbing Menelaus of much treasure when they sailed together for Troy.
Mannhardt's special department is described as the religion of the woodman and farmer, especially beliefs and rites connected with trees and cultivated plants; he collected evidence through oral inquiry, printed questions across Europe, and folklore literature
Frazer states that tree-worship rests on the idea that the world is animate and trees have souls; he cites Wanika beliefs about cocoa-nut trees and Siamese monks’ avoidance of breaking branches.
At nightfall the Cock roosts in the branches of a tree, while the Dog sleeps inside its hollow trunk.
In Amboina a sorcerer uses a branch to recover a soul detained by demons; in the Babar Islands offerings are set at a great tree, a leaf is plucked, and the soul in the leaf is pressed onto the patient.
The notes cite Dionysus Dendrites, Endendros, pictures of Dionysus's images from ancient vases, and related references for Dionysus in connection with trees.
The note explains the Roman custom of placing cypress branches before houses with a dead body, cypress as sacred to Pluto, its funerary use, and its emblematic link to fragile human life.
Thisbe addresses the tree that covers Pyramus's body, says it will soon cover two bodies, and asks it to bear black mourning fruit as a memorial of their blood.
The note explains the Roman custom of placing cypress branches before houses with a dead body, cypress as sacred to Pluto, its funerary use, and its emblematic link to fragile human life.
The oak's trunk, tree-tops, leaves, and branches scatter toward the directions; people who take parts gain welfare, master magic, or unceasing delight.
The passage lists tree worship and trees that bleed, have souls, are animated by souls of the dead, inhabited by spirits, planted at births, and regarded as storehouses of the sun’s fire.
"The Loved One's rose-parterre I went to see"; beauty's Torch says, "I am the tree; these flowers My offshoots are. / Let not these offshoots hide from thee the tree."
Door-to-door processions with May-trees or May-boughs, called bringing the May or summer, are described as having sacramental significance: the god of growth is believed present unseen in the bough and brought to each house to bless it; names such as May, Fath
Some elves live and die with trees and plants; moss, wood, or tree maidens are beautiful from the front, hollow from behind, and usually benevolent toward mortals.
Orkney and Bavarian cures transfer sickness or fever through wash water at a gateway, a written paper placed in another person’s pocket, or an elder twig stuck in the ground.
The Meliades are nymphs who preside over fruit-trees.
The narrator and remaining companion climb a tall tree; at night the snake rears up against it, finds the sleeping companion below the narrator, and swallows him.
Nestor, who might have died before the Trojan War, plants his lance, springs into the branches of a nearby tree, and safely looks down at the enemy.
Diarmuid throws berries from the tree to mark the chess moves that allow Oisin to beat Finn; Finn then implies Diarmuid is helping, and Diarmuid confirms he and Grania are present in the bed of the Surly One of Lochlann.
Attis is described as a tree-spirit; a story says he was born when a virgin conceived by placing a ripe almond or pomegranate in her bosom.
The next section, 'Mullyangah the Morning Star,' begins: Mullyan the eagle hawk builds a home high in a yaraan tree and lives with Moodai his wife, Moodai his mother-in-law, and Buttergah of the Buggoo or flying squirrel tribe.
Diarmuid and Grania climb into the top of the quicken-tree where the Surly One's bed is; berries below are described as bitter compared with the berries above.
A deluge crashes over Achilles; he loses footing, seizes an elm, uproots it, and the fallen trunk bridges the flood so he can leap back to land.
Phaeocomes, covered in six lion skins, hurls a tree trunk and crushes the son of Phonolenus; the speaker then stabs Phaeocomes and mentions Chthonius and Teleboas, including Teleboas's javelin wound and the speaker's scar.
Sampati bleeds from Prajangha's shafts but crushes him with a tree; Jambumali strikes Hanuman from a car, and Hanuman crushes the vehicle, steeds, and rider; Sugriva fells Praghas with a huge tree.
The colour illustration list includes titles from 'The Hare and the Tortoise' through 'The Lion, Jupiter, and the Elephant,' naming animals, maternal relations, trees and plants, a frog, sea, a person labeled 'Blackamoor,' pots, Venus, travellers, an axe, Jupi
The Graces are described as three lovely sisters named Euphrosyne, Aglaia, and Thalia, daughters of Zeus and Eurynome, or in later accounts of Dionysus and Aphrodite; they personify gentle refining attributes.
“The Morrigan, one of the three goddesses of war, was the chief of them: they were Morrigan, Badb, and Macha.”
Arthur and Owain marvel at the tumult while playing chess; a richly armed knight on a dun-colored horse approaches, carrying a blood-stained lance and wearing a helmet with a leopard figure.
Jupiter, Juno, and Minerva are the only three divinities worshipped in the Capitol, and the Ludi Maximi are held in their joint honor.
Catalogue of many groups described as three named persons from named places, including groups from Sliab Mis, Luachair, Loch Erne, Loch Ri, Ess Ruaid, and others.
Bwlch, Kyfwlch, and Sefwlch, sons of Cleddyf Kyfwlch, are listed with three shields, three spears, three swords named Glas, Glessic, and Gleisad, three dogs, three horses, three wives, three grandchildren, three daughters, and three handmaids.
Ailill asks who the warrior is; Fergus identifies him through repeated threefold epithets and names him Fergna son of Findchoem, king of Burach, royal hospitaller of Ulster.
Three similarly dressed and armed youths arrive; Fergus identifies them as Ros, Dare, and Imchad, the three sons of Fiachna, in quest of their bull and ready to fight for their bull and drove.
MacRoth describes three curly-headed youths with ornate garments, beast-emblem shields, swords, and javelins; Fergus identifies them as Glas, Mane, and Conaing, sons of Conchobar, and praises them with triadic martial epithets including 'three venoms of serpen
Ajax proposes action instead of words: throw the arms of Achilles among the enemy, order them to be fetched, and adorn whoever brings them back with them.
On the second day, a metal skiff with golden ribs and copper oars emerges from the furnace; it is beautiful but rushes into quarrels, so Ilmarinen breaks it and returns it to the furnace.
Believing women who come as refugees are to be tried; if true believers, they are not to be returned to infidels. The passage regulates marriage lawfulness and dowry reimbursement, calling this the judgment of God.
Believers are warned not to deceive God and his apostle or violate their faith; wealth and children are called a temptation, and a great reward is with God.
Several tribes are listed with celestial objects of worship: Hamyar with the sun, Misam with al Debaran, Lakhm and Jodam with Jupiter, Tay with Canopus, Kais with Sirius, and Asad with Mercury.
The hare jeers at the crocodiles: “Oh! you stupid crocodiles, now I have done with you!”
The contents list includes eighteen titles: The Girl Monkey and the String of Pearls; The Three Fishes; The Tricky Wolf and the Rats; The Woodpecker, Turtle, and Deer; The Golden Goose; The Stupid Monkeys; The Cunning Wolf; The Penny-Wise Monkey; The Red-Bud T
The fisherman's fork or trident is the symbol of Poseidon's power; with it he produces earthquakes, raises islands from the sea, and makes wells spring from the earth.
Ancient writers differed on Hecate; one account makes her daughter of Perses and mother of Circe, Medea, and Absyrtus, while some identify her with the Moon and Proserpine and call her Triceps or Triformis.
Footnote 92 explains “threefold world” as perhaps the realms of the heavens, ether, and air, but notes uncertainty about the poet’s meaning.
Diana of the Romans is identified with Greek Artemis and described as tripartite: Luna in heaven, Diana the huntress on earth, and Proserpine in the lower world.
A second proof begins from the soul: the individual soul, like the State, has three principles, with three corresponding pleasures, desires, and governing powers.
The second proof derives from three kinds of pleasure corresponding to reason, passion, and desire; desire includes avarice and sensual appetite, passion includes ambition and reputation, and reason seeks truth.
Socrates is introduced as identifying the individual and the State and needing to prove that the individual soul has three parts.
Hecate is named as daughter of Perses and gold-wreathed Astraea; her sway extends over earth, heaven, and hell, and she is represented as a triple divinity of three united female bodies.
Footnote 60 explains Trivia as an epithet of Diana at places where three roads meet; Diana is also identified as the Moon and Proserpine and represented with three faces.
The note says being led three times in order was a frequent funeral rite and that the Romans had the same custom, called decursio.
Hecate is identified as the goddess of enchantment.
The gnat buzzes off in triumph, later becomes entangled in a spider's web, and is caught and eaten by the spider.
The Peaks of the Trolls in Norway are said to mark a battle between two troll bands who missed sunrise and were changed into small rock points on the mountain crest.
Antenor proposes delivering Helen to the Greeks; Paris refuses but offers her riches; Priam sends a herald with this offer and asks for a truce to burn the dead, which Agamemnon alone accepts.
Penelope says dreams are strange and not always true; dreams from the ivory gate are fatuous, while those from the horn gate mean something to those who see them, though she doubts her own came from horn.
Socrates asks whether the strict true physician is healer of the sick or maker of money; Thrasymachus answers healer of the sick.
The Buddha sends for Little Roadling; a thousand monks answer with that name. The Buddha tells the messenger to take the first who says it, and the rest disappear; the Elder returns with the messenger.
The soul's present condition is compared to the sea-god Glaucus, whose original image is hard to discern because waves have broken and damaged him and seaweed, shells, and stones have grown over him, making him seem monstrous; the soul is said to be similarly
The speaker addresses the heart: sorrow is relieved by a kind friend, and a friend is needed in trouble more than in comfort.
Camaralzaman wakes, looks for the lady, questions the slave, beats him and ducks him in the well; the slave reports to the king that the prince claims to have seen a lady and has lost his senses.
Sura CVII asks about one who treats religion as a lie and describes him as pushing away the orphan, not urging feeding the poor, praying carelessly, making a show of devotion, and refusing help to the needy.
Bayazid al-Bistami visits a reputed saint, sees him come from his chamber and spit on the mosque floor, turns back without greeting him, and reasons that a true saint must keep the religious law.
If God helps the believers none shall conquer them; if God deserts them, no one will help after him; the faithful should trust in God.
Opponents grieve at good fortune and rejoice at misfortune; the response says only what God decrees will befall the faithful, God is their patron, and the faithful should trust in God.
"GOD is my support: there is no GOD but he. On him do I trust; and he is the LORD of the magnificent throne."
“Transmigration of souls, lxxv” and “Truth-act, curious belief of, 235”
Kaikeyí asks how the king will maintain an unstained fame for truth if he repents his promise and consent, and says other princes will scorn him as forsworn.
"Truth is come, and falsehood is vanished, and shall not return any more."
In the story of the husband and the parrot, a husband buys a speaking parrot that can report what has happened before it, leaves it with his wife, and on return hears reports that cause him to scold her; the wife learns the parrot is the informant and seeks re
The raven ignores the warning and tells his master that he saw Coronis lying down with a youth of Haemonia.
A solemn appeal to a former good action, if true, often works a miracle and is called saccakiriyā or truth-act; Childers compares 2 Kings i.10, but Buddhist examples usually assist someone in distress.
Cuchulain asks whether the quest is good; Laeg says it is good and describes a noble, splendid land where no evil dwells and no one can speak a lie, with Brown Labra attended by hosts.
Cuchulain sleeps with the lady, abides with her for a month, then arranges a tryst with her at the Strand of the Yew-Tree's Head.
When adversity befalls people they call upon their Lord; after tasting mercy, some associate other deities with their Lord and show ingratitude.
Tasm and Jadis live together under Tasm's government until a tyrant makes a law that no maid of Jadis may marry unless first deflowered by him.
The four notable inferior constitutions are Lacedaemonian or Cretan, oligarchy, democracy, and tyranny; tyranny is the disease or death of government; States are of flesh and blood, so five States correspond to five human natures.
The tyrannical man's soul is said to be full of meanness and vulgarity, with the best elements enslaved and a small ruling part that is the worst and maddest.
The passage describes the tyrant as the negation of government and law, says his assassination was glorious, and says any crime could plausibly be attributed to him.
The tyrannical man becomes more miserable as a public tyrant, being master of others while not master of himself, like a diseased or paralytic man forced to fight with others.
Pharaoh's chiefs warn him about Moses and his people; Pharaoh says their male children will be slain, their females preserved alive, and that he will remain master over them.
Schahriar loves his wife and surrounds her with splendor, then discovers her deception and orders the grand-vizir to put her to death under the law of the land.
“Now, O my King, his consort yield, / Or arm thee with the sword and shield. / This choice is left thee: choose between / Thy safety and the Maithil queen.”
Medb sends Mann son of Muresc son of Dare to fight Cuchulain; Mann is described through comparisons to other warriors and says he will go unarmed and grind Cuchulain between his hands.
Sugríva sees Narántak’s destruction and orders Angad to face him. Angad bursts from the Vánars, bearing no weapon except nails and teeth, and challenges the giant to fight him.
Cuchulain meets Larine at the ford and considers it unbecoming to bring arms or use weapons against him, except for weapons wrested from the opponent.
He addresses the woods, says he is fatally in love, describes the little water separating him from the image, and notes that the figure appears to return his gestures, smiles, tears, nods, and silent words.
A hungry fox sees fine bunches of grapes hanging from a vine trained along a high trellis.
Achilles reflects that wrath and revenge darken the mind, says Agamemnon stirred his hate, resolves to meet Patroclus' murderer or his own end, and cites Alcides as unable to escape death.
The note says Dolius is to be supposed not yet to know that his son Melanthius had been tortured, mutilated, and left to die by Ulysses’ orders on the preceding day.
Halcyone offers frankincense to the gods, especially worships at Juno’s temple, and prays that her husband be safe, return, and prefer no other woman.
Cassandra foresees the result of admitting the wooden horse, rushes through Troy warning the people, but her predictions are not believed.
Aristodemus meets Socrates fresh from the bath and wearing unusual sandals; Socrates says he is going to Agathon’s banquet, has dressed finely for Agathon, and asks Aristodemus to come with him unasked.
Niobe's dead children lie exposed for nine days because no one buries them; Jove has turned the nation to stone, and the gods later grant grave honors.
Achilles and the Myrmidons honor Patroclus; his ghost demands burial; wood, procession, hair offerings, animal and captive sacrifices, pyre, libations to Winds, bone collection in a gold urn, tomb, and funeral games are listed.
Gormant is identified as Arthur's maternal brother; Morvran is not struck at Camlan because others take him for an auxiliary devil; Sandde is not touched because others take him for a ministering angel; Kynwyl Sant is named as an escapee from Camlan.
Cuchulain wakes in fear at a dire cry from the north, receives his arms from his wife, meets Laeg, and follows the sound toward Ath da Ferta.
At Ath da Ferta they see a chariot with a one-footed chestnut horse, a red woman with red mantle and eyebrows, and a great red-clad man with a forked hazel staff driving a cow.
Amphimedon says the suitors' bodies still lie uncared for in Ulysses' house because their friends do not yet know and cannot lay them out, wash the blood from their wounds, and mourn them as due to the departed.
Homer, Socrates, and Shakespeare are said to have contributed greatly to intellectual enlightenment, while their histories have produced a “boundless ocean of discussion.”
The footnote cites the Koranic idea that no man knows where he shall die, then compares a Captain Cook anecdote in which Oreo asks Cook's marai; Cook answers 'Stepney,' while Forster says no seaman can know where he will be buried.
"though their forms were changed, their nature remained the same"
Tzŭ Yu asks about 'Three in the Morning.' Tzŭ Ch'i tells of a monkey keeper who offers three chestnuts morning and four night, then four morning and three night; the monkeys prefer the second although the total is unchanged.
Devas and Asuras fight in the east, south, west, north, and north-east; Devas lose in the first four directions but not the north-east, called aparajita, unconquerable, and ritually useful for clearing debts.
A note on the line about a blaze from a million herbs says the mention of lambent flames emitted by herbs at night may be compared with Lucan's Druidical forest near Marseilles and with Seneca's Argive forest shining with flame and burning without fire.
Cethern describes a pair of young warriors of the Fian who thrust spears at him and whom he speared; Fingin says their wounds severed the strings of his heart and cannot be cured; Cuchulain identifies them as Norwegian champions sent by Ailill and Medb.
Cuchulain, Medb, and Fergus meet at Glenn Fochaine; Medb sees Cuchulain as no larger than a stripling and questions whether he is the famous warrior, while Fergus says no warrior in the world is his match.
The dwarfs manufactured Tyrfing, which cut iron and stone, fought of its own accord, and could not be sheathed after being drawn until it had tasted blood; it is compared to Frey's sword.
The woman says she drove the cow from the Under-world Country of Croghan to breed by the Dun Bull of Darry mac Feena in Cualgne; Cuchulain's life will endure while the calf is a yearling, and then the Raid of Cualgne will begin.
Hel emerges from an underground home through a crevice, followed by Garm, malefactors, and Nidhug bearing corpses on his wings; Loki welcomes these reinforcements.
“He therefore hurled them into Tartarus, that portion of the lower world which served as the subterranean dungeon of the gods.”
Greek Nightmares are said to escape from the Cave of Somnus; Northern Nightmares are female dwarfs or trolls emerging from dark earth recesses to torment people.
Elvidner is Hel's hall; the passage names Hunger as her dish, Greed as her knife, Idleness and Sloth as attendants, Ruin as threshold, Sorrow as bed, and Conflagration as curtains.
Apollo tells the child in the cradle to tell him of the cattle or be cast into Tartarus and hopeless darkness under the earth.
A fertile island and fallow soil are found; flax-seed is found in Tuoni's kingdom in an insect's keeping; the seed is sown in ashes where fire had burned a vessel near Alue-lake, and it grows and ripens quickly in one summer night.
In the realm of the dead, Pluto rises from his throne, fearing Neptune will open his dark dominions to daylight.
A Lion and a Wild Ass go hunting together; the Wild Ass is to run down prey by superior speed, and the Lion is to come up and dispatch it. They meet with success.
The ass divides everything into three equal parts; the lion becomes furious, attacks the ass, and tears him to pieces.
When Mercury reaches the horse-dealer, last on the list, he still has a quantity left and puts it all into him.
Ferchu and his twelve men come to Cuchulain at Ath Aladh on the Plain of Murthemne, recognize him, and the twelve attack him all at once, driving their spears into his shield.
After the badger recovers, the rabbit thinks of another plan to kill him, talks about fishing, agrees to take the badger, and builds two boats, one of wood and one of clay.
In a deep vast wood, night overtakes them; Geraint stops for rest, sleeps in armour from weariness, and commands Enid to watch the horses until dawn.
On Finnliath marsh they meet Muadhan, a young man seeking a master; he offers day service and night watch, Grania advises keeping him, and they bind one another by agreement.
A man appears, asks how Sindbad came there, and says he is one of the grooms of Mihrage, king of the island, who come yearly to feed the king's horses.
A farmer ploughing on his farm turns up a pot of golden coins with his plough.
Opponents seek to extinguish God's light with their mouths, but God wills to perfect it; God sent his apostle with direction and true religion so it may appear superior to every other religion.
Angus remains in Brugh na Boinne, said by some to be there still with hidden walls, Goibniu's ale, and pigs that never fail.
They give a fish-hook named Aicil mac Mogha that catches fish in any river or inver where it is set.
The note describes the fall of Báli as a brotherly conflict over rule, Ráma’s alliance with Sugríva, Báli’s unfair death, and the transfer of Tárá from Báli to Sugríva.
Ferdiad says he has fallen, says the blow from Cuchulain's right foot was mighty, and says it was not fair to fall by Cuchulain's hand. In verse he speaks of Cuchulain's guilt, his own blood, Medb turning his hand, and rooks and crows coming to eat flesh and b
Goll kills Ciardan; Liagan mocks Conan; Conan beheads Liagan before the fight begins; Faolan calls this shameful because Conan did not make a fair fight.
The husband gives the wife a square wooden box tied with red and white string; inside is a handled metal disk, bright on one side and decorated with pine-trees and storks on the other; she sees somebody looking at her in it.
Attendants try to fill the bag with food, but it remains no fuller; Pwyll says it will not be full unless a wealthy landholder treads down the food with both feet and says enough has been put in.
A poor man in a hut near the river hears the prince crying, swims out, and pushes the log to the bank.
The god asks the nymph to stay, compares her flight to prey fleeing predators, identifies his divine status and powers, and says love has wounded him beyond his healing arts.
The Trojans open the walls, attach wheels and ropes to the wooden engine, draw it into the city with hymns, hear armor sound within it four times at the gateway, ignore Cassandra’s warning, and prepare the city festively before nightfall.
The owl repeatedly asks the grasshopper to consider her comfort, but the grasshopper chirps louder.
A poem like the Iliad requires "some grand pervading principle" or "archetypus of the great whole" in order to "come to the birth."
The Jewish doctor stops the hanging and says strangers brought a patient at night; without a lantern, he collided with something on the staircase, it fell down, and he found the hunchback dead.
The note argues that an Iliadic banquet scene influenced the Odyssey's making Menelaus return on the day of Orestes' feast and arrive uninvited by chance.
The new rune introduces Kaukomieli/Lemminkainen as brought through the jaws of death and Kalma's depths to Pohyola and as going unbidden to a feast and banquet.
Achilles shakes his huge paternal spear, made from an ash on Pelion cut and shaped by Chiron; the passage says only Achilles can wield it.
Fedelm describes four small swords in each hand, the Gae Bulga, sword, javelin, red cloak, foot on every hill, two spears cast from the chariot's left, and a form that will change its guise; the notes gloss the Gae Bulga as a barbed spear only Cuchulain could
The sword of Gwrnach the Giant is required because he can be slain only with it; he will not give it freely, for a price, as a gift, or under compulsion.
The wise leader tells the birds that the fowler is carrying many away and instructs them to put their heads through the holes of the net, fly together to a thorn-bush, leave the net there, and be free.
The speakers ask after the greatest good and evil in a State, identify discord and plurality as evil, unity as good, and define unity through a community of pleasures and pains and common use of ‘mine’ and ‘not mine.’
The explanation lists physical-world changes and marvels, including petrifying waters, fountains with transformative effects, bees from ox entrails, hornets from horses, and Pythagoras's principle that everything changes and nothing perishes.
The passage states that as the Sufi loves God he sees God in all creatures and goes forth in acts of charity; pious works are nothing without love.
The seven heavens, earth, and all therein praise God; when the Koran is read, a dark veil, heart-coverings, and dulled hearing affect those who do not believe in the life to come.
Creatures in heaven and on earth, sun, moon, stars, mountains, trees, beasts, and many men are said to adore God; many are worthy of chastisement.
“all creatures both in heaven and earth praise GOD: and the birds also, extending their wings.”
All in the heavens and earth praise God, including birds spreading their wings; every creature knows its prayer and praise; God's is the kingdom and to God is the final return.
A cup is concealed deep in the heavenly blue; all must drink it in turn when it comes.
Eryximachus says Pausanias distinguished two kinds of love, and adds that double love exists in bodies, animals, productions of the earth, and all that is; love is a universal deity over divine and human things.
"The East and the West is God's: therefore, whichever way ye turn, there is the face of God."
“To GOD belongeth the east and the west; therefore whithersoever ye turn yourselves to pray, there is the face of GOD.”
The better religion is to resign oneself to God, do good, and follow Abraham's sincere faith; God took Abraham for His friend, and all in heaven and earth is God's.
Some say Gabriel, Michael, Israfil, and the angel of death are exempted but later die at God's command; the note says every soul of humans, animals, and angels must taste death.
The speaker says he cannot believe that anything lasts long under the same form and cites the decline from the golden age to the iron age and changes in the lot of places.
A catalogue of signs includes cessation of cold, heat, wind, and rivers; stillness of worlds; universal blooming and fruiting; glittering gems; earthly and celestial music; sky-raining flowers; bending ocean; and shaking worlds.
Whatever is in heaven and on earth worships God, voluntarily or by force, and their shadows do so morning and evening.
After a year of mourning, the father remarries; the daughter is under a stepmother's authority and resolves to be filial and dutiful to her father's wife.
"Into this Universe, and why not knowing, / Nor whence, like Water willy-nilly flowing"
Penelope asks whether the other unhappy one is alive or dead in Hades; the vision says it will not tell her for certain whether he is alive or dead.
Cuchulain throws apples upward and casts one at Cur; it strikes Cur's shield and forehead, carries out a portion of his brains, and Cur falls by Cuchulain's hand.
The notes say Penelope disappears from the poem and comment that her web would have gone to pieces if unpicked day after day for between three and four years.
Opponents seek to extinguish God's light with their mouths, but God will perfect his light though infidels are averse.
When Prometheus creates the first man, Momus considers the work incomplete because the breast lacks an aperture for reading inner thoughts.
O'Curry's rendering has the speaker say he has not met Ferdia's like in battle since slaying Aife's only son; the note says other records identify that son as Conlaoch, son of Cuchulain and Aife, killed by his father without recognition.
Dionysus appears by the sea as a young man in a purple robe; Tyrsenian pirates seize him, bring him onto their ship, and try to bind him, but the bonds fall away; the helmsman understands something is wrong.
Kullervo weeps, says he has slain his virgin-sister and shamed his mother's daughter, curses his birth, and says death or sickness should have killed him in the cradle after seven days.
The Sheep say the shepherd gets nothing from the Dog, yet feeds him with tit-bits from his own table.
They come to a plane-tree and shelter joyfully from the sun in the deep shade of its spreading branches.
MacRoth describes another large, fierce, strangely dressed company at the same mound, with men in colored cloaks and a little freckled red-faced lad in a purple mantle, gold brooch, silk tunic, decorated shield, gold-hilted sword, and lance.
Echo sees Narcissus wandering and hunting in pathless forests, falls in love, follows him stealthily, and is compared to sulphur on torches catching flame; she cannot speak first but can return his words.
Ajax son of Telamon alone stands apart, still angry because Ulysses won the dispute over Achilles’ armor; the passage says the contest cost Ajax his life.
“GOD sent down his security upon his apostle and upon the faithful, and sent down troops of angels, which ye saw not; and he punished those who disbelieved.”
"O children of Adam, let not Satan seduce you, as he expelled your parents out of paradise, by stripping them of their clothing..."
Lemminkainen advances carefully; no one sees him or hears his footsteps, while he hears songs, voices, singing, and laughter through chinks, walls, and doors.
They hear lamenting near a landing-place of vessels; Wainamoinen guesses it may be a maiden weeping and proposes going nearer.
A poet tells a doctor that something is knotted in his heart, making him uncomfortable, withering his limbs, and making his hair stand on end.
Arabia is described as not conquered by Romans or other known nations; Aelius Gallus returned unsuccessfully after losses, and Trajan is said not to have subdued the Arabs.
The nephew does not go at the appointed time; after disregarding seven admonitions over seven days and not learning the devices of deer, he is caught in a snare.
A dialogue is described as repartee involving wordplay that cannot be followed in translation.
The neighbour says to put a brick in the hole and look at it daily, because the gold was of no earthly use to him.
Fingin advises Cethern not to rely on his cattle for yearlings because Cethern will not enjoy or profit from them; Cethern says other surgeons gave the same judgment and died by his hands, then kicks Fingin between the chariot's two wheels.
The speaker enters the universe without knowing why or whence, like water flowing unwillingly, and leaves like wind along the waste without knowing whither.
Progne sets Tereus before the banquet after removing attendants; Tereus eats unknowingly and asks for Itys. Progne replies, “Thou hast within thee, that for which thou art asking.”
Cuchulain drinks three milkings and blesses the woman; her eye, head, and leg are healed. The Morrigan reveals herself, and Cuchulain says he would not have healed her if he had known her identity.
An eagle catches up Ganymede for Zeus because of his beauty; Diomede bears Hyacinthus, whom Phoebus unwittingly kills with a disk.
Cuchulain lays low many named kings and a countless horde on the Plain of Murthemne; many among the men of Erin suffer wounds, marks, or broken bones.
Báli fights with furious blows; Sugríva, blood-stained, uproots a Sál tree and strikes Báli; the two fight with limbs, nails, stones, boughs, and trees and are compared to sun and moon or thunder-clouds in conflict.
The fighting breaks through the doors into the outer court. Fergus uproots a great oak-tree, and the battle continues outside.
The Cock says he crows so men can wake and begin the day's work in good time.
“all about grass and barley and hay--in short, all the kinds of fodder that Asses are fond of”
The parable of the trees is described as reversing outside judgments: the good-for-nothing survives, teaching the usefulness of being useless.
City of the Sun is said to resemble Plato's Republic: wives and children are common, temporary marriages are arranged by magistrates, infants are raised by mothers in public temples until age two, then educated by the State from wall paintings.
Mider describes the land as musical and beautiful, with primrose hair, snow-colored bodies, no 'mine' or 'thine,' beautiful features, a Great Plain surpassing the plains and ale of Fal, and inhabitants who see all while no one sees them.
"some vague, half-forgotten deity or First Maker of things"
Chromis leads Mysians with augur Ennomus, whose inspiration is vain because Achilles cuts off his head and he rolls down Scamander among the dead.
Duryodhan says a prince is not reckoned by birth alone and declares that Karna's valor makes him the peer of crowned kings.
Amphiaraüs foresees fatal Theban war, hides, is discovered when Eriphyle is gained by Adrastus's valuable necklace, joins the Argives, observes birds for augury, and dies; poetic accounts say the earth opened and swallowed him and his chariot.
A poor old woman and her granddaughter live in a house. Their family once had wealth, and they retain an old bowl that the grandmother does not know is gold.
The world is called a rolling hostelry where light and darkness alternate, a ruin of Jamshid's entertainment of a hundred kings, and a faint memento of hunters like Bahram.
Peredur reaches the grove and challenges a fight; a black man rises from beneath the cromlech on a bony horse, both in rusty armour, and repeatedly regains his saddle when thrown down.
The Fianna make a feast from found food and drink and are joyful and merry.
Rhiannon enters the open castle, sees Pryderi holding the bowl, touches it with him, becomes stuck and speechless, and at night thunder, mist, and the vanishing of the castle occur.
Some say the sons of Nemed saw a glass tower in the sea, attacked it with Druid spells, were opposed by Fomor spells, and after the tower vanished a great wave sank all their ships; the tower remained as before.
After the books are disposed of, the Sibyl vanishes and is seen no more.
After the comb is taken, Twrch Trwyth is hunted from Cornwall and driven into the deep sea; afterward it is never known where he went, with Aned and Aethlem accompanying him. Arthur goes to Gelli Wic to anoint himself and rest.
Wurrunnah avoids the camp, sleeps near a large lagoon and drinks water, then wakes to find only a plain where the lagoon had been.
The Messbuachalla note says Etain is made great-grandmother of Conary here, whereas the usual account makes her grandmother; it also notes chronological tension involving Etain, Eochaid Airem, and kings who survived Conary.
The note says the Conlaoch battle is usually placed at the end of Cuchulain's life, but here appears before the War of Cualgne; it suggests an early legend of fighting Aife's son may later have made him Cuchulain's son, while the Yellow Book of Lecan makes Con
Creation accounts are described as vague and varied; in one account Oceanus becomes younger brother of Uranus and Gaea.
Atli feasts without knowing Gudrun has served him his sons' hearts and blood in skull cups; variants describe Gudrun burning the palace and stabbing Atli, or killing him with Sigurd's sword, setting his body adrift, and casting herself into the sea.
The preface notes a possible exception at the end of the Tain bo Flidais, which appears to give a different ending to the war of Cualgne and to claim that Cuchulain was defeated and Connaught gained his land for its allies.
Near a spring is Asphodicus's tomb; Thebans say Asphodicus killed Parthenopaeus, but the Thebais account of Parthenopaeus's death says Periclymenus killed him.
In the Courtship of Etain, the author says two versions share the same framework while differing in treatment of incidents and in their view of the characters.
Conall Cernach is used as an example of inconsistency: he appears on the Connaught side in part of the Leabhar na h-Uidhri version, is expected with the Ulster army but absent, and later appears again in the Connaught army to save Conor from Fergus, replacing
Antoninus Liberalis and Apollodorus identify the wild beast as the Teumesian fox from Teumesus; Thebans gave it a child monthly to appease it. Palaephatus says it was a man named Alopis.
Antoninus Liberalis names Meleager’s wife Cleopatra; Hyginus names her Alcyone; Homer is said to reconcile the discrepancy by explaining the double naming.
Homer’s battle descriptions are said to occupy about half the Iliad, include varied incidents and deaths, and rise in greatness, horror, and confusion; other epic poets, especially Virgil, are said to have drawn many comparisons from Homer.
Pohyola has a guest-room and Louhi's hall is vast; sounds made on the roof or at one entrance cannot be heard elsewhere.
A fig-tree is compared with a tree in Paradise Lost whose broad branches bend to the ground, take root, grow daughter trunks, and create a pillared shade.
Wise Wipunen, ancient singer and magician, lies with his sayings; aspen, birch, alder, willow, fir, and oak grow from parts of his body.
Contemporaries accused Ghazzali of an esoteric doctrine for his circle and an exoteric one for the public; the passage mentions the Sufi habit of cloaking teaching in metaphorical veils, including wine as love of God, as in Hafiz and Omar Khayyam.
Hakem Ebn Hashem, called al Mokanna or al Borka, gives himself out as a prophet and wears a veil or gilded mask; followers compare the reason to Moses’s dazzling countenance.
In Khorassan, Abu Muslim is regarded as an incarnation of the spirit of God; Ostasys professes to be an emanation of the Godhead; Ata/Mokanna is a self-styled Avatar who wears a golden mask and is called the veiled prophet.
True believers are told not to enter the prophet’s houses unless permitted, to leave after eating, to speak to the prophet’s wives from behind a curtain, not to trouble the apostle, and not to marry his wives after him.
The handmaid points out a snow-white marble statue of a youth carrying a woodpecker on its head, set in a hallowed temple and adorned with chaplets; she tells Macareus to learn the power of her mistress.
Pausanias reportedly saw near Neoptolemus' tomb a small stone anointed daily with oil, believed to be the stone given to Cronos.
The note says Achilles' ferocious treatment of Hector's corpse reflects a heroic-age duty of retributive vengeance and a belief that the soul's welfare after death depends on the body's fate.
Fintan son of Niall Niamglonnach, father of Cethern, comes to defend Ulster's honor and avenge his son; his force numbers thrice fifty and carries shafts with spear-heads at both ends.
Sigmund and Sinfiotli burn Siggeir’s hall and prevent escape except for women. Signy refuses to live, embraces Sigmund, reveals the secret of Sinfiotli’s birth, and dies in the flames.
Evander comes to the bier, clasps Pallas with tears, laments the son's reckless first battle, says he has survived his child, does not blame the Teucrians or treaty, and asks that Turnus be treated as the debt claimed by father and son.
Loch goes to attack Cuchulain for vengeance, refuses to fight at the ford where his brother fell, moves to the upper ford, and the cattle are driven across; Gabran the poet speaks words connected with the place-names Ath Tarteise and Tir Mor Tarteise.
Gripir foretells Sigurd's career; Sigurd leaves his mother and sails with Regin, vowing first to avenge Sigmund before slaying the dragon.
At Tailltin, the Tuatha de Danaan and the Sons of the Gael fight; the Gael remember Ith’s death, attack to avenge him, and eventually break through and rout the Men of Dea.
Krishna answers Karna by recalling Sakuni's robbery of Yudhishthir, insults to Draupadi, refusal of justice after exile, and the killing of Abhimanyu; he says death has come in the shape of Arjun.
Menelaus leads sixty Spartan ships for Helen's cause, moving eagerly with revenge and fury while imagining Helen's grief and tears.
Duryodhan calls Kripa wise but says concord is too late; he cites Yudhishthir's lost throne, Bhima's vow, Arjun's anger over Abhimanyu, Draupadi's insult, Subhadra's mourning, and blood as the answer to wrongs.
Rávaṇ says the giant host met Ráma in battle; Ráma, alone and on foot, shot flaming arrows and killed fourteen thousand giants, including Khara, Dúshaṇ, and Triśirás.
Mohammed sends 3,000 men against Grecian forces to avenge a slain ambassador; the Grecians are described as vastly superior, and the Mohammedans are first repulsed and lose three generals.
Aeneas wavers, then sees Pallas' sword-belt on Turnus, is inflamed by grief, says Pallas strikes the sacrifice and exacts vengeance, and plunges the steel into Turnus' breast; Turnus' life goes into the dark.
Achilles rejects talk of life or ransom, says Patroclus' death means those who meet him die, and says his own fate is certain despite divine birth.
"Not unattended ... Nor unrevenged, lamented Asius lies"; Deiphobus says a mate will join Asius' shade through hell's black portals.
Finn hears a lone woman crying tears of blood for her slain only son, follows and kills the champion responsible, who is also the man who first wounded Cumhal and took his treasure-bag.
Cuchulain tells Laeg they will avenge the youths on the hosts; Laeg agrees, and Cuchulain asks whether the scythed chariot can be made ready.
Cuchulain performs thunder-feats of one hundred through five hundred and considers it fitting that many should fall by him in his first battle-assault while avenging the youths and Follomain.
Abhimanyu denounces Duhsasan for cruelty, dice-trickery, the loss of Yudhishthir's kingdom, Draupadi's humiliation, and wrongs to Bhima and Arjun, then wounds him with a dart compared to a snake.
Rāvaṇ says long penance won Brahmā’s grace, life-assurance against gods and fiends, burnished mail, and a deadly bow, and he vows to kill his son’s slayers.
Three bald red clowns arrive with three red hounds and deadly spears; poison is on their bodies and everything they touch, and they say they are sons of Uar of the Tuatha de Danaan, killed by Caoilte.
A messenger reports that Kullervo's mother has died broken-hearted; Kullervo laments, gives instructions for washing, wrapping, and burying her, but says he cannot leave battle while Untamo is unpunished.
Ilpotar, the Northland hostess, becomes angry, threatens vengeance, and conjures armed men and warriors with broadswords, copper armor, javelins, and cross-bows against Lemminkainen, who realizes he must leave.
The beings who fought the heroes are identified as the three Shapes from the Valley of the Yew Tree, come to avenge their sister Cuillen of the Wide Mouth.
Magus clasps Aeneas' knees, pleads by Anchises and Iülus, offers buried wealth, and is killed after Aeneas says Turnus ended such war-bargaining when Pallas fell.
Bhishma says, “Arjun is thy brother, Karna,” urges him to end the fraternal war, and not to seek his brother's blood.
Rávaṇ says the region once held a powerful host led by Dúshaṇ and Khara, all slain by Ráma’s arrows.
Dolar Durba grieves and is angry, swears satisfaction for his brothers, and says he will go alone to the strand and kill a hundred men every day until he ends the armies of Ireland.
When syllogisms are exhausted, the interlocutor uses abuse and violence; the narrator retorts, and the two tear collar and beard.
Cuchulain observes Ferdiad's feats and asks Laeg to taunt him if he is losing or praise him if Ferdiad is losing, to increase anger or courage; Laeg agrees.
“A Fox invited a Stork to dinner,” where the only fare is “a large flat dish of soup.”
The speaker thinks the vessel once lived and drank, kisses its passive lip, and asks how many kisses it might take and give.
Wainamoinen asks whether the vessel can sail without touch, foot, rowers, wind, or helm; the ship says it and its brother-vessels cannot sail without assistance, rowers, south-winds, and a guiding master.
The traveller reaches another hut; an armless old man sits by a fire with a bowl of milk. When he tips the bowl, a deep roaring river surrounds him and his hut; the traveller wishes himself over it.
The giant examines the sailors, sets down the thin narrator, chooses the captain as fattest, puts him on a spit, kindles a fire, roasts him, eats, and sleeps loudly through the night.
The gnat buzzes off in triumph, later becomes entangled in a spider's web, and is caught and eaten by the spider.
Ráma tells Vibhishaṇ to provide ritual and obsequial honors for Rávaṇ; Vibhishaṇ refuses at first, citing Rávaṇ’s scorn for sacred vows and his touching another’s spouse.
Cuchulain asks Laeg to strip Ferdia and remove his armour and garments so that Cuchulain may see the brooch for which Ferdia undertook the combat; Laeg does so, and Cuchulain laments the gold brooch and Ferdia's qualities.
Frithiof accepts Atlé's challenge, wins with Angurvadel and in wrestling, considers killing Atlé, but spares him after Atlé keeps his promise to wait motionless.
The Brown Bull carries the Whitehorned's remains to the loch by Cruachan and is seen with torn fragments hanging about his ears and horns.
Owain dwells at Arthur's court beloved as head of the household until he leaves with the army of three hundred ravens left by Kenverchyn, and he is victorious wherever he goes with them.
Peredur and the knight fight; Peredur overthrows him. The knight asks mercy. Peredur grants it if he swears to go to Arthur's court, report that Peredur overthrew him for the honour of Arthur's service, and say that Peredur will not come to court until he has
The guardian strikes the Vánar’s throat with her huge hand; the enraged Vánar fells her, then repents with shame and pity for a vanquished woman.
Augustus built a temple to Apollo at Actium and instituted games every fifth year after defeating the fleet of Antony and Cleopatra nearby.
The Rákshasas flee into Lanká; the Vánaras praise Ráma; celestial music, fragrant wind, falling blossoms, and voices acclaim him as champion of the gods.
The Pythian games at Delphi honor Apollo's victory over the Python and award prizes that later become laurel wreaths.
Peredur and Etlym go toward the Mound of Mourning. Etlym asks the men at the tents to do homage to Peredur; they reject the demand and choose battle. Peredur defeats the owners of two hundred tents over two days, and the remaining hundred submit on the third d
Kokai's fall against the rocks bursts the mountain, releases fire from the earth, and breaks a pillar upholding the Heavens so that one corner of the sky drops to the earth.
Under the name Victoria, Nike was highly honored by the Romans, whose love of conquest is described as all-absorbing.
At Actium the Trojans purify themselves in Jove's worship, kindle altars, hold Ilium's games, pass through winter, and Aeneas dedicates Abas' brass shield before sailing toward Buthrotum.
The Morrigu proclaims victory and says: “Peace up to the skies, the skies down to earth, the earth under the skies; strength to every one.”
Nike is sometimes represented inscribing a conqueror's victory on his shield, with her right foot raised and placed on a ball.
Near Megara, Scyron forces strangers to wash his feet and kicks them over a rock into the sea; Theseus overcomes him and flings his body over the cliff.
The narrative concludes that Taliesin set his master free from prison, protected Elphin's wife's innocence, silenced the bards, brought Elphin's wife before them, and showed that she had no finger missing; Elphin and Taliesin are glad.
The Lady privately examines the young nun behind a curtain, determines that conception occurred while she still lived in the world, and the Elder declares her innocent; the nun bows and returns to the nunnery.
God asks Jesus whether he told mankind to take Jesus and Mary "as two Gods, beside God"; Jesus denies saying what is not true.
The beetle warns the eagle not to touch the hare under its protection, but the eagle ignores the small beetle, seizes the hare, and eats her.
The poem foretells a violent deed in Emain and later repentance for violation of the safeguard of the mighty son of Rog.
Duhsasana catches Draupadi by her consecrated hair and drags her in slipping garments into the hall despite her pleas.
Coirpre divides the first and second cooked fish among his men but gives no bit to the mouth of the head; this is said to be against the law of the Fianna.
Lycaon, king of the Arcadians, is described as infamous for impiety; he doubts Zeus's divinity, ridicules the people, customarily kills trusting strangers, and resolves to murder Zeus.
Antinous insults the beggar, orders him out, refuses food, and Ulysses replies that Antinous would not give a poor man salt or bread.
The passage states that the fairy host of Mag Breg and Mider of Bri Leith later violate Conary’s tabus, devastate Breg, and cut off Conary’s life because of the capture of the fairy dwelling and the violent recovery of Etain.
Eochaid attacks Bri Leith, besieges it for nine years, and digs into the hill. Midhir sends sixty beautiful women with Etain’s appearance; Eochaid first chooses Esa, then knows Etain when she calls and brings her home.
The younger man claims more than father and mother, takes a slice of their property, and if refused tries cheating, deception, force, and plunder.
Bernas is described as a pass cut by Medb from Louth into Armagh; Clothru is described as Medb's sister, slain by Medb while Clothru's son Firbaide was still unborn.
Neoptolemus kills Priam at Zeus Herceius' altar; Menelaus takes Helen after killing Deiphobus; Aias son of Ileus drags Cassandra and Athena's image, then takes refuge at Athena's altar when threatened.
Footnote 33 says Nessus the Centaur died from Hercules' arrow when about to offer violence to Deianira.
First account: Fiacha comes with Dubthach to speak with Mane; Doche throws at Fiacha but strikes Dubthach, and Fiacha throws at Doche but strikes Mane. The men of Erin call this a mishap in throwing, explaining Imroll Belaig Eoin.
A maiden weeps for Peredur, says he will be slain if he remains, and explains that her father owns the palace, kills visitors without leave, does violence and wrong, and renders no justice.
Zeus makes a third, bronze race sprung from ash-trees, terrible and strong, loving the works of Ares and violence; their armor, houses, and implements are bronze, with no black iron.
The speaker sings her cares within hearing of her husband; he hears, comes to her chamber in anger with hair standing, rolling eyes, a willow branch in one hand and alder club in the other, and strikes or aims at her forehead.
Philomela appears with hair disordered by the murder and throws the bloody head of Itys in his father's face, wishing she could speak her deserved joy.
The priest at Diana’s temple there was a fugitive slave who gained office by murdering his predecessor and stayed armed to face a new aspirant.
In Sicily, Galatea tells Scylla how Polyphemus courted her and slew Acis; Glaucus, changed into a sea deity, appears.
Daphne delights in woods and hunting, rejects suitors and marriage, and asks Peneus to allow her perpetual virginity, as Diana had been granted.
Mariatta is described as a small magic maid who guarded her sacred virtue, sincerity, and honor, and ate delicate foods.
“virtue is the health and beauty and well-being of the soul, and vice the disease and weakness and deformity”
Wisdom is described as political skill concerning the whole State, concentrated in the small ruling class of guardians.
Sumedha beholds the fifth Perfection of Exertion, said to have been practised by former sages, resolves to attain it, and is instructed to exert himself like a lion, king of beasts, in order to attain Buddhahood.
The withered tree bursts into bloom; the Daimio rejoices, calls the old man down, gives him sake, and rewards him with silver, gold, and precious things.
In the Vessantara birth, the Bodisat’s free-giving is said to shake the earth seven times, and he performs mighty acts of virtue.
Toyonari marries Princess Terute, who is described as cruel and bad-hearted; she does not love Hase-Hime and says, “This is not my child!”
Cicero’s most remarkable imitation is the adaptation of the vision of Er into the Somnium Scipionis; he Romanized the myth and added an argument for immortality of the soul from the Phaedrus, with touches from the Phaedo and Timaeus.
Dido is terrified by old prophecies and dreams of fierce Aeneas driving her; she seems abandoned, alone on a weary path, seeking her Tyrians in a solitary land.
The note says Gabriel is the speaker in the Suras and that Muhammad believed he had a vision of Gabriel on Mount Hira near Mecca.
Ovid’s father thinks law more likely to bring distinction than poetry, discourages poetry, and urges the legal profession; Ovid spends time in the forum and temporarily abandons poetry.
As long as the jackdaw remains silent, the pigeons do not suspect that he is not one of them.
An island by Sicily and Aeolian Lipare has smoking cliffs and Aetnean caverns containing Cyclopean forges; this is called the house of Vulcan and Vulcania.
Scheherazade declares that she means to stop the Sultan's practice and deliver girls and mothers from the fate hanging over them.
The people explain that the road is being prepared for Dīpankara Buddha; Sumedha asks to join the work, receives a swampy piece of ground, and chooses menial labor over using supernatural power.
Sharani says Sufis have agreed not to buy 'merchandises, gardens or water-wheels' because taxes are heavy, and concludes, 'How happy are they who possess nothing.'
Triśirás stops Khara, asks to take the attack against Ráma, swears by his sword that he will spill Ráma’s blood or be conquered, and Khara tells him to go forth to battle.
Drona leads the Kuru forces and gives a solemn word that he will take Yudhishthir captive to the Kuru lord at Hastina.
Bhishma says he will not fight defeated, surrendered, weaponless, mercy-seeking, fatigued, wounded, or female-born opponents.
Rama replies that for fourteen years he may not break his father's mandate and cannot tread town or village; he tells Sugriva to be anointed and begin his sway.
Arjun says his wrathful bow-string is not drawn against his acharya and that a son's duty prevents him from fighting a father-like figure; he describes vengeance and his vow, then passes Drona and continues through the battle lines.
Sita says that, as Rama's chosen bride and wife, she will quit life before Lakshman's eyes if Rama has died and will not love another man.
At Caerlleon, Peredur meets Angharad Law Eurawc, declares he could love her above all women, is refused, and vows silence until she loves him above all men.
Sigar reports Helgi fell in the morning at Frekastein; calls him the noblest king beneath the sun; says Alf has the joy of victory.
The commentary is to be expounded through three Epochs: the Distant Epoch from the Bodhisatta’s resolution at Dīpankara’s feet to rebirth in Tusita after Vessantara; the Intermediate Epoch from leaving Tusita to omniscience on the throne of Knowledge; and the
Artemis is goddess of hunting and chastity, remains celibate by permission of her father, is counterpart to Apollo, brings death, heals disease, and is highly skilled with the bow.
A note says the Virgin Mary was advised by Gabriel to say she had vowed a fast and therefore should not speak, to avoid answering criticisms after bringing home a child.
The second poem is the story of Penelope and the suitors, with Telemachus’ voyage to Pylos, and resumes when Ulysses wakes in Book xiii.
All children in Plato's state are described as foundlings; the passage argues many would perish because children need families and a mother-child bond that nurses cannot replace.
The note recounts Abu Becr wagering with Obba Ebn Khalf, who ridiculed the prophecy, that the Persians would suffer overthrow.
Yudhishthir comes to Hastina-pura, loses possessions and empire, then stakes and loses his brothers, himself, and Draupadi; the family becomes Duryodhan's bond-slaves, is released by Dhrita-rashtra, and the five brothers retire to the forests.
Maimoune asks Caschcasch to judge which sleeper is more beautiful; unable to decide, he proposes waking them in turn and judging which expresses greater admiration.
Kynan says they will attack more expertly; by night they measure the wall and have carpenters make a ladder for every four men.
A dervish walking toward Balsora sits beside Baba-Abdalla; they exchange travel questions, share their food, and eat together.
Phaedrus says that a state or army made of lovers and their beloveds would govern well, abstain from dishonor, emulate honor, and fight bravely beside one another; the text includes a parenthetical comparison to the Republic.
Lugaidh's Son arrives, asks who Aoife is, and Finn tells him she has come for him; Finn gives her to him and says she brings war and battles with her.
Ailill orders tents, food, drink, songs, harps, feasting, and hearing of famous deeds; the host pitches tents, feasts, and is told of the feats of Cuchulain.
Juno advances war; shepherds bring back Almo and Galaesus; Turnus and Bacchic matrons agitate for war; Latinus resists, warns of blood and Turnus' punishment, and withdraws into the palace.
Turnus addresses Drances, saying his speech is copious and fluent when war calls for action, and contrasts safe rhetoric in the senate with danger outside the walls.
Fergus says the three battle-wheeled towers resemble ones he saw in a foreign campaign; one such tower once defeated his side, and the way to defeat them is to dig and cover a pit broader than the tower so it falls in.
Ares is represented as youthful, tall, muscular, strong, and agile, armed with sword or lance and shield; his surroundings include Terror, Fear, Enyo, Keidomos, and Eris, who precedes his chariot.
“Through war for her the king will chase / the birds from Tethba, / and will drown his two horses / in the lake da Airbrech.”
Editorial note: Cuchulain appears in close connection with Bodb the Goddess of War, suggesting Cuchulain's original divine nature as a war-god; Lugaid has the epithet 'son of three dogs,' with two elsewhere stated as Cu-roi and Cu-chulain and the third uncerta
Mars attacks Minerva, accuses her of causing a mortal to wound a god, and strikes her long-resounding shield, the aegis associated with Jove's thunder and forked fire.
“THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN”
The note identifies Dun Imrith as the castle where Cuchulain met the War-Goddess in the Apparition of the Morrigan, Dun Delga/Dundalk as Cuchulain's usual residence, and discusses Emer and Ethne as wife or mistress figures with uncertainty.
"Morrigan: the war-goddess of the ancient Irish"
The Morrigan, daughter of Ernmas, comes at night, foments strife and dissension between the two camps, and speaks in the twilight between them; a note calls her the Irish goddess of war.
The Dagda sees the Battle-Crow, the Morrigu, washing in the river Unius with feet on opposite sides and hair in nine loosened locks; she says she will bring Indech's heart's blood to the men of Ireland.
By the counsel of Ailill, Medb, and Fergus, messengers are to be sent to spy on the men of Ulster. Ailill says he has laid waste Ulster, taken women, children, horses, herds, flocks, and droves, and will not be the first to retreat if battle comes.
“His chariot glittering like the sun,” yoked with dappled steeds and made ready by Dúshan’s care.
Turnus hastily puts on shining armor and runs down from the fortress height; the narration compares him to a freed horse rushing to plain or river and tossing its mane.
Medb turns back after a fortnight of laying waste and plundering; she battles Findmor at Dun Sobairche, kills her, lays waste the fort, takes fifty women into Dalriada, and has them hanged and crucified, explaining Mas na Righna.
Ailill inspects the fork and observes a single stroke from butt to top; Fergus agrees and begins to sing praise of Cuchulain.
The passage states that the Tain Bo Cualnge likely had a factual kernel: a Connacht chieftain and his lady went to war with Ulster over a drove of cattle.
Conchobar and the Ulstermen recover and gather; macRoth reports them to Medb, Fergus identifies them, Medb's army is repulsed, and the passage balances Medb's seizure of the bull with Conchobar's victory.
Laocoon warns against Greek gifts and pierces the horse; the hidden arms rattle, but Pallas-Athene aids the Greeks with a miracle meant to deceive the Trojans.
Eumaeus is disturbed, warns that the suitors' pride and insolence make them dangerous, says their tables are loaded with bread, meat, and wine, and urges Ulysses to stay until Telemachus returns with clothing and help.
A note says two verses are not part of Lokman's advice to his son but a parenthesis about the heinousness of idolatry, earlier connected with Saad Ebn Abi Wakkas.
“THE emulous desire of multiplying riches and children employeth you, until ye visit the graves.”
Fergus has horses harnessed and his chariot yoked, goes to Cuchulain, is welcomed, and says he has come to tell him who will fight him the next morning.
Fergus tells Etarcumul not to go, saying he fears combat between Etarcumul and Cuchulain; he contrasts Etarcumul's pride with Cuchulain's fierceness, valor, hostility, violence, and vehemence.
Medb says she will await the Ulstermen; Fergus replies that no host in Erin, Alba, or the western world can cope with the men of Ulster once their anger comes on them.
Fergus addresses Cuchulain and says Ferdiad, son of Daman, of the ruddy face, comes to him in anger.
Fergus macRoig, present at the covenant, laments the deed to be done, says Cuchulain will be slain by Ferdiad, and asks that someone warn Cuchulain to leave the ford.
Fergus says Ferdiad, Cuchulain's friend, comrade, foster-brother, equal in arms, and a mighty warrior, will come to fight next morning; Cuchulain says his concern is love and affection, not fear.
At dawn Enid sees dust and a knight through the mist, fears pursuit, and warns Geraint despite expecting blame or death for speaking.
Wurrunnah says the fire burns poorly and orders the two Meamei to cut bark from two pine trees; they warn that if they cut pine bark he will never see them again, but he insists and threatens them.
Diarmuid hears a hound in the night three times. Grania restrains him, says the Tuatha de Danaan are doing it on account of Angus, and advises him to take the Mor-alltach and the Gae Dearg when he goes after the hound in daylight.
Atli sends Knefrud/Wingi to invite the Niblungs while intending to kill them; Gudrun sends runes, Andvaranaut, and a wolf's hair; the messenger alters the runes; Gunnar accepts despite warnings and Glaumvor's dream.
Their mother, a daughter of Memnon, tells them to keep clear of Black-bottom, glossed as Heracles.
Lugaid comes to Cuchulain at night and warns him that Nathcrantail is coming and that Cuchulain will not withstand him; Cuchulain replies that it does not matter.
The sons of Neamhuin find horses and the track; Finn says the pair are in Doire-da-Bhoth; Osgar and others decide Bran should warn Diarmuid.
Mezentius addresses Rhoebus, saying the horse will either bring back Aeneas' gory head and spoils to avenge Lausus, or die with him.
Ajax attacks the routed enemy, kills Doryclus, wounds Pandocus, lays Lysander down, and is compared to a winter torrent tearing trees from the mountains and overwhelming the plains.
Khled Ebn al Wald succeeds to command, overthrows the Greeks, takes rich spoil, and receives the title “One of the Swords of GOD.”
Cuchulain, Medb, and Fergus meet at Glenn Fochaine; Medb sees Cuchulain as no larger than a stripling and questions whether he is the famous warrior, while Fergus says no warrior in the world is his match.
Achilles proceeds through blood and death over slain heroes and steeds; his rage is compared to avenging flames against guilty towns.
They make three attacks, kill three times their own number, and Menn’s twelve men fall so only Menn remains alive.
MacRoth describes a splendid but sorrowful division at Slane of Meath; Fergus identifies them as the division from Murthemne, grieving because Cuchulain, their protective lord, is not among them.
Finn welcomes Lugaidh's Son; the youth clasps hands with Finn and makes a service agreement, but over a year is sluggish, leads few successful hunts, and beats servants and hounds.
Kumbhakarna replies that he is a mightier foe than Khara or Viradha, boasts of his mace's power over gods and Danavs, and threatens to feed on Rama's flesh.
Ket claims seven victories over rivals or their relations; the note emphasizes that no two wounds are the same and introduces the example “pierced through with a spear.”
MacRoth describes another company at the mound in Slane of Meath, not fewer than thirty hundred, led by a broad-headed, stout, wild, bull-like warrior carrying a red shield, spear, copper salmon-shaped brooch, cloak, kirtle, and sword.
Aoibhell offers Dubhlaing two hundred years of happy life with her; he refuses to abandon Murchadh or his good name, and Aoibhell foretells that both men will fall; they return to battle and die there.
Arjun's bow-string breaks; he asks Karna to observe rules of war and hold, but Karna showers arrows on the bowless Arjun and strikes his chest.
Trojan cohorts press around Ulysses, forming a steely circle; the passage compares him to a boar surrounded by shouting hunters and hounds.
Mezentius is likened to a cliff fixed against wind and sea; he brings down Hebrus, Latagus, and Palmus, striking Latagus with a mountain-rock fragment and giving Palmus's armour and plumes to Lausus.
Paris, no longer ignoring honor's call, comes out from the palace wall in shining brazen arms and moves swiftly through the town.
Duryodhan invokes Drona, Bhishma, and Karna, says Kshatra warriors slain in battle reach heaven's golden portals, and declares that a Kshatra breaks but does not yield.
Ráma shoots fourteen serpent-fang-like shafts into Triśirás, kills the four horses, throws the driver from his seat, drops the banner, and strikes the demon in the heart and arm.
A soldier who leaves rank, throws away arms, or commits cowardice is proposed to be degraded into the rank of husbandman or artisan.
Peneleus turns against a fleeing boaster; Ilioneus receives the spear in the eye and neck, falls, is beheaded, and the head is lifted with the lance still through the bleeding eye.
Cuchulain warns Ferdia not to approach, says his fate is in Cuchulain's hand, names gifts such as a purple sash and coat of mail, and says Findabar's beauty beguiled him though she does not love him.
If, knowing thy duty and thy task, thou bidd'st Duty and task go by--that shall be sin!
Cuchulain says no hero’s hand will be found to wound warrior flesh like cloud-coloured Ferdiad and that none contending for Cruachan will obtain covenants equal to his.
Euryalus rages, kills an unnamed multitude and several named men; Rhoetus, awake and hiding behind a great bowl, is stabbed and dies vomiting blood mixed with wine.
Argive warriors are warned that Hector calls Troy onward and that flames are nearing the Greek vessels; they are urged to stake their fate on one decisive fight.
Sencha rouses the men of Ulster with a poetic battle speech calling Macha's kings to arise and describing weapon-breaking, combat, blood-drinking, queens' grief, lamentations, and blood-soaked grass.
Achilles rejects delay for feasting, points to slain warriors, refuses food until rage is satisfied with blood, and says destruction and mortal wounds will be his feast.
Heavy snow makes the five provinces a white plain. Cuchulain removes seven-score waxed tunics meant to keep his senses from derangement during fury, and snow melts for thirty feet around him from his warrior heat.
Hector asks for mutual oaths that the victor will not dishonor the corpse, and Achilles refuses any pact.
Fiachu relays Fergus's counsel; Cuchulain asks who boasted and says that Nathcrantail was unarmed except for a wooden spit, and that he does not slay charioteers, heralds, or unarmed people.
Yudhishthir insults Arjun as timid, says Gandiva lies useless in his hand, refers to Krishna driving his coursers, and tells Arjun to yield his weapons and armour to worthier hands.
At Finn's feast at Almhuin, chief men of the Fianna say what music they prefer; Conan chooses games, Diarmuid talking with a woman, Lugaidh's Son hounds hunting deer, Oisin sounds of woods and birds, and Osgar the striking of swords in battle.
Mahmud, called an Allah-breathing lord, scatters the horde of fears and sorrows that infest the soul with his whirlwind sword.
Medb tells Fergus it would be boastworthy for him to use his battle-might without stint, since he was driven from his land and received land and goodwill among them.
Diores falls by divine doom when Pyrus, leader of a Thracian crew, throws a broken rock that crushes his ankle; Diores falls and reaches for help.
Patroclus addresses Achilles' warriors, urging them to remember old deeds, proclaim Achilles' greatness, and fight bravely as if Achilles sees them.
Ailill asks Fergus to identify the approaching warrior; Fergus names Rochad and advises sending warriors with a maiden so that Rochad comes alone to speak with her and can be seized.
Camilla the Volscian comes leading brass-bright cavalry squadrons; she is a warrior maiden unused to distaff or wool-baskets and hardened for battle.
Streams and rivers rise to the tops of trees; Glaiss Cruinn blocks the host and carries away chariots; Uala carries a heavy rock to try the river but is thrown back dead and drowned; Medb orders his burial and a stone raised over his grave, giving Lia Ualann i
Geraint frequents tournaments, gains fame, enriches his court with horses, arms, and jewels, then turns to ease, pleasure, and palace life with his wife.
Arjun bows to Yudhishthir, says the acharya's life is sacred and he cannot slay his teacher, but pledges his weapons for Yudhishthir's safety.
Cuchulain says that after his weakness passed and he gained full strength, he fought alone against three thousand until death came to the foes.
Cuchulain turns back from the north to Mag Murthemni to protect and defend his own borders, land, inheritance, and belongings.
Liban greets Labraid with repeated praise-songs naming him swift, sword-bearing, destructive in battle, generous, wise, ruling kindly, and raising the weak while humbling the strong.
Helenor, surrounded by Latin ranks, rushes toward the densest weapons; Lycus tries to escape by the wall, but Turnus seizes him and tears him away with part of the wall.
Turnus sees Aeneas retreating and captains dismayed, takes sudden hope, calls for horses and armor, mounts the chariot, and attacks fugitives and ranks.
Geraint loves the stag, tournaments, and hard encounters; he is victorious in them, and over three years his fame spreads across the kingdom.
Sigurd's infant son is slain; Gudrun mourns tearlessly while Brunhild laughs. At the funeral preparations, women try to make Gudrun weep, finally placing Sigurd's head in her lap and prompting tears.
The Vanars arm themselves with trees, rocks, and mountain peaks; Atikaya checks their missiles with gold-decked arrows, pours an arrow-storm on them, and challenges the bravest foe to fight.
A spear pierces Herminius' shoulders; dark blood flows everywhere, and fighters deal death by sword while seeking noble death by wounds.
The charioteer identifies himself as Orlam's charioteer. Cuchulain says he will not slay charioteers, horseboys, or unarmed persons, asks where Orlam is, and sends the charioteer to warn him.
The men of Erin surround Cethern on every side, make him a victim of spears and lances, and he falls; the passage names the tale as Cethern's Strait-Fight and Bloody Wounds.
Fergus asks who opposes a shield to him in the battle, and Conchobar answers with a speech naming his lineage and royal status while reproaching Fergus for exile, dependence, and the death of the sons of Usnech under his safeguard.
Othryoneus comes from Cabesus seeking Cassandra, promising conquest as dower; the king consents but fate refuses; Idomeneus kills him with a Cretan javelin, mocks the contract, and drags away the corpse.
The charioteer says Fer Diad will come with 'plaiting and haircutting and washing and bathing' and advises Cuchulain to seek the same adorning where Emer is; Cuchulain goes that night and spends it with his wife.
Bochart and LeClerc propose that Phoenician wording could mean either serpent teeth or brass-pointed javelins, and either five or an army, producing the story of men from serpent teeth.
Thirteen Fianna mount behind Conan; the horse lies down and rises with them, and the big man accuses Finn of mockery and says he will leave.
Pandav warriors approach in varied battle chariots with horses of different colors and standards known among the warring nations, including teams for Bhima, Nakula, Sahadeva, and Yudhishthir.
The passage compares Aeneas and Turnus to fires kindled in a dry forest and to foaming rivers rushing from high hills to the sea, then says their wrath surges and they rush upon wounds.
Angad calls the Vánars back to battle, rebuking fear and shame; they initially say they fear the giant and value their lives, but Angad calms them and they form ranks again.
Vánars scream defiance; earth, sea, and sky echo; battle sounds include elephants, horses, steel, and chariot wheels. The fight is likened to gods battling rebel fiends. Giants use axes, spears, and maces; Vánars kill with rocks, trees, nails, and teeth.
Nausicaa calls Ulysses sensible, says Jove distributes prosperity, promises clothes and other reasonable aid, identifies the Phaeacians, and names herself daughter of Alcinous.
The note compares the passage with Iliad xxiv.587-588, where the lines refer to washing Hector's dead body.
A friend urges Noureddin to rejoin society; he forms a small society of ten young men and spends his time in feasting and merry-making.
“In thee ’tis I, I {now} perceive... I burn with the love of myself, and both raise the flames and endure them.”
Many flames blaze before Ilion, light Xanthus, reflect on walls and spires, and gild the field; fifty guards attend each pile while horses neigh and warriors await morning.
Grania watches over Diarmuid while he sleeps and says, "It is I will keep watch for you" and "Diarmuid, to whom I have given my love."
The first and second ripe wheat crofts are found stripped overnight, leaving only bare straw with the ears cut off and carried away.
At the flowery margin of Xanthus, Hector is sprinkled with water, raises himself, vomits blood, sinks down again, and breathes and sees by fits.
Rain-making examples include dipping a Samoan stone representing a rain-making god in a stream; spitting quartz toward the sky and soaking it; dropping water on a creek-bed stone; and throwing water on a slab at the Fountain of Baranton.
Some say Manannan was killed by Uillenn Faebarderg in battle at Magh Cuilenn, buried standing, and a great lake burst up under his feet; the lake is named Loch Orbson, and Badb is glad while many women are sorry.
The captain fears they cannot fight goblins; he thinks they could escape by ship because goblins hate water, but the ship is gone.
If the Meccans keep straight in that way, God will give abundant waters to test them; whoever withdraws from remembrance of his Lord will be sent into severe torment.
“the mind of a woman changes like the water of a running stream”; others said Finn had put enchantment on her.
"Spirit of the Clouds, 129"; "Ocean, 200"; "River, 200"
The hares decide to end their lives and run together toward a neighboring pool intending to drown themselves.
Houd warns the Adites, says he asks no reward, criticizes landmarks on heights, lasting structures, harsh use of power, and notes divine gifts of flocks, children, gardens, and fountains.
The desert is twenty leagues across, with very fine and burning hot sand; travellers carry supplies, travel at night, rest under shade by day, and choose a land-pilot who guides by the stars like a voyage over the sea.
An Arab in the desert suffers extreme thirst and wishes before death for a stream of water reaching his knees, enough to fill his leathern flask or stomach.
Wainamoinen is the chief hero of the Kalevala and hero of Wainola; his mother Ilmatar fell from the air into the ocean; Wainola is the home of Wainamoinen and his people and a synonym of Kalevala.
"Rain"; "Red Lake, The"; "Sea-bird, Arrival of a"; "Sea-serpents".
Kotei places the shinansha before his army; when Shiyu again creates fog, Kotei uses it to guide the troops, pursues Shiyu to a flooded river, and Shiyu crosses by magic to a fortress.
Jupiter sends Iris with orders that Turnus withdraw; under a storm of weapons, Turnus becomes exhausted and leaps fully armed into the river, whose water opens, lifts him, washes away slaughter, and returns him to his comrades.
Vibhishaṇ stands above the ocean shore with four companions, sees Sugrīva and the chiefs, and declares that he is Rāvaṇ’s brother fleeing from him.
A Persian garden is described as a green, shaded, flower-filled retreat contrasting with barren desert; water in streams and fountains is said to work the miracle.
The water-drawer, named by commentators as Malec Ebn Dhr, lowers a cord; Joseph takes hold of it and is drawn up.
Ceyx and many nearby people bury Cycnus; Anaurus, swollen by a rainstorm, blots out Cycnus' grave and memorial at Apollo's command because Cycnus despoiled rich hecatombs brought to Pytho.
The addressee is told to go silently to her husband’s rooms with a golden pitcher, birch broom, and lighted taper, then sweep, dust, and wash the dwelling.
"Strike the rock with thy rod; and there gushed thereout twelve fountains"
Ahto is the great god of the waters; Ahtola is the water-castle of Ahto and his people.
Being is described as a sea in billows; humans behold the billows, which arise from within, rest on the sea, and veil its actual form.
Plato is said to regard the rape of Orithyia as an allegory in which she was blown by wind into the sea and drowned.
Untamo says Wellamo's maidens dwell near a verdant headland, forest-covered island, deep waters, sea-side chambers, water-caverns, rainbow rocks, and sea-cliffs.
Egeria is one of two lesser divinities sharing Diana’s forest sanctuary; she is the nymph of clear water cascading into the lake, and one story links Manius Egerius with the first consecration of the grove to Diana.
The contents list includes later combats, Cuchulain and the Rivers, bloody wounds, deer-stalking, repeated warning, array of the host, decision and battle, muster of the men of Erin, battle of the bulls, and account of the Brown Bull of Cualnge.
Osla Kyllellvawr, Manawyddan son of Llyr, Kacmwri, and Gwyngelli seize Twrch Trwyth, catch him first by the feet, and plunge him in the Severn until it overwhelms him.
A handsome young man and lovely damsel are in a vessel on the mighty deep and fall together into a whirlpool.
Kynon reaches the summit, finds the tree, fountain, marble slab, and chained silver bowl, then pours water on the slab; thunder and a lethal hail shower follow.
Googarh, Moodai, and Cookooburrah are introduced with Cookooburrah's three sons; their camp is near a goolahgool, a hollow water-holding tree recognized by overflow marks.
Fand says Manannan speeds over the ocean, needs no vessel, rides the maned waves of the sea, and is hidden from ordinary human sight though he sees human troops.
Cuchulain instructs Laeg about the reins and calls on the waters, heaven, earth, and especially the Cronn for help.
Water spirits are said to leave streams, appear at dances, be recognized by wet garment hems, and sit by brooks or rivers playing harp, singing alluring songs, and combing long golden or green hair.
Water stood all around someone and was bowed into the semblance of a mountain.
Ilse dwells in the waters, appears to fascinate mortals, is said to have captivated Emperor Henry, and is believed still to haunt the stream and entice travellers into the spray; the included poem speaks in her voice inviting someone to her watery castle.
Cold waters become warm through the Naiads; Romulus becomes the deity Quirinus, while Hersilia becomes the goddess Hora.
Lift up your rod, and stretch out your hand over the sea and divide it... the waters were a wall to them on their right hand and on their left.
The passage attributes the black hue of the Æthiopians to this event, says Libya is dried by heat, and describes Nymphs lamenting springs and lakes.
Orchomenus prospered when channels for the waters from Lake Copais and nearby rivers were kept clear, creating rich alluvial land; blocked or neglected channels caused water accumulation and relocation of the site.
The wives prepare camp, bathe in Coorigel Spring, are seized and swallowed by two kurreahs, and the kurreahs enter an underground watercourse to the Narran, taking the water and drying the spring and river course.
The beetle warns the eagle not to touch the hare under its protection, but the eagle ignores the small beetle, seizes the hare, and eats her.
The passage lists fable examples: a stream cannot befoul its fountain; a mouse cannot fight a lion but can overcome lion-binding cords; a fox may gain from a flat dish and lose from a deep one; a crow denied song receives cheese; a goat's insult from a mountai
A Lion, starving for days, comes along and is about to attack the Ass; the Cock rises, flaps his wings, and gives a loud crow.
The lion calls the hare insolent, asserts that he preys on elephants and frightens tigers and pards, and tells the hare not to forget the pact.
The young crab first wants to attack the monkey, then decides this is useless because the monkey is old, cunning, and difficult to overcome alone; he decides to meet cunning with cunning and seek friends' help.
Those of Mecca say they abound more in riches and children and will not be punished hereafter.
True believers are warned not to let riches or children divert them from remembrance of God, or they will be losers.
Commentarial note: Thalaba requested wealth, became rich, resisted alms collectors, and later had his alms refused by Mohammed, Abu Becr, and Omar.
Medb rejects Ailill's opening claim, recounts her royal descent, wealth, following, and marriage terms, and insists on her own superiority in largess and power.
Socrates says the accumulation of gold in private treasuries ruins timocracy and leads to illegal modes of expenditure.
Oligarchy arises when gold and silver possession grows, illegal spending spreads, riches outweigh virtue, and rule is confined by law to the rich.
"WOE unto every slanderer, and backbiter" who heaps up riches and prepares them for the future.
While Menelaus was travelling and acquiring riches, his brother was secretly and shockingly murdered through the perfidy of his wicked wife.
Panaumbe stretches his penis to Matomai; the lord of Matomai calls it a pole sent by the gods, clothes and beautiful garments are dried on it, and Panaumbe draws them back to enrich his house.
Karn, of the people of Moses, behaves insolently after being given treasure whose keys would load several strong men; his people tell him not to rejoice immoderately in riches.
The passage links the prominence of cattle-raid stories to Ireland’s cattle-raising economy, where cattle were the chief article of wealth and measure of value, making cattle-raids frequent.
In disgust the man hurls the image against the wall; the blow splits its head and gold coins fall to the floor.
Plutus is called “the god of wealth”; Hercules looks down, turns away, and pretends not to see him.
Midas is described as son of Gordius and Cybele, rich and frugal; the golden touch report is rationalized through Bacchus’ favor, gold from Pactolus or Mount Bermius, and an infancy omen of ants placing wheat in his mouth.
Indra, Sachi’s lord, appears armed as a warrior, leaves a sword with Suci, and entrusts it to his care.
Deiphobus advances with shield; Merion's javelin pierces the bull-hide but breaks, and Merion retreats to the ships for a surer javelin.
Teucer draws at Hector’s breast, but Jove, disposer of the fates, prevents Hector’s present death; an unseen arm breaks the bowstring and the brazen-headed shaft falls harmlessly.
Nestor recounts Ereuthalion bearing Areithous's arms; Areithous was known for a huge iron mace, was killed by Lycurgus's javelin from a thicket, and his arms later came to Ereuthalion. Nestor says he fought Ereuthalion and Minerva crowned his arms as the giant
Cuchulain orders Laeg to cut open Ferdiad and take out the Gae Bulga because he cannot be without his weapons; Laeg cuts him open, removes the Gae Bulga, and Cuchulain sees his weapons bloody and red-stained beside Ferdiad.
The boar comes up the mountain with the Fianna after it. Mac an Chuill flees. The Gae Buidhe does not scratch the boar, and the Beag-alltach breaks. The boar carries Diarmuid down to Ess Ruadh, leaps three times over the red stream, returns to the mountain, th
Fergus tells Cuchulain to be on guard, because Ferdiad is unlike former opponents and has a horn-like skin or belt in battle that resists points and edges.
Geirrod challenges Thor and throws a red-hot wedge; Thor catches it with an iron glove and hurls it back through pillar, giant, wall, and earth.
Cuchulain says Fergus has no sword in the sheath he bears; the narration explains that Ailill had found Fergus's sword and replaced it with a wooden sword.
On the way back through Idum, Yamato Take meets the outlaw Idzumo Takeru, feigns friendship under an assumed name, and prepares a jammed wooden sword.
Cuchulain welcomes the approaching guest as Fergus, calls him his master, and says Fergus carries a wooden sword in the sheath because his real sword was taken away.
The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.
Ruadan asks Goibniu for a spear-head, Credne for rivets, and Luchta for a shaft; Cron, mother of Fianlug, is there grinding spears.
When the contortion is complete, Cuchulain springs into his scythed war-chariot with iron sickles, blades, hooks, spikes, fore-prongs, fixtures, and nails fastened to its parts.
Frey's temples admit no weapons; oxen or horses are sacrificed, and a heavy gold ring is dipped in the victim's blood before the oath is taken on it.
God drives and gathers clouds, rain falls from them, hail is sent from heaven as mountains, and lightning nearly takes away sight.
The passage warns that solstice ploughing yields a thin crop, but a late plougher may prosper if the cuckoo calls in the oak and Zeus sends rain of the right depth; the addressee should mark grey spring and rain season.
In Southern Germany, goddesses such as Holda, Hulda, or Frau Holle are described as having attributes like Frigga’s; Holda gives gifts, presides over weather, is linked with snow, rain, clouds, weaving, spinning, housekeeping, and gives flax to mankind and tea
Urd, Verdandi, and Skuld personify past, present, and future; they weave fate, sprinkle the sacred tree with Urdar water, and place clay around its roots.
The hearers are told not to be like a woman who untwists what she has spun strongly, using oaths deceitfully; God will manifest disputed matters on the day of resurrection.
The passage says the Norns’ web of fate is allegorical; some interpret it as clouds and mist-bands strung across landscape features, and some authorities say Skuld was sometimes a Valkyr or personated Hel.
Rune XX opens with songs of wedding-feasts, wedlock, Ilmarinen’s marriage to the Maiden of the Rainbow, drinking-songs of Pohya, and preparations ordered by Louhi for the daughter’s marriage and public feasting.
The bridegroom is told not to censure the Bride of Beauty or Rainbow-maiden for low station or unworthy father, because her relations are honored and of old-time kin.
Mohammed is described as imitating the Jewish and Christian practice of setting apart a weekly day for worship while selecting a different day, the sixth day of the week.
"Welcome to thee, O Laeg! for the sake of her with whom thou hast come; and since thou hast come, welcome to thee for thyself!"
The lord gives Gwalchmai a ring-token for the porter and sends him to a tower where the lord's sister sits beside a large smokeless blazing fire; she welcomes him, they eat, and converse.
The note states that Rosenzweig identifies “Love and Faith” as a well-known Persian story retold by many writers.
Shu and Hu often meet on Hun Tun's territory, are well treated, and decide to repay his kindness.
“He who exceeds in wickedness makes himself such as his enemy might desire, (dragging himself down) as the creeper the tree which it has covered.”
Ailne asks where her husband and sons are; Finn answers: “the three you are asking for fell in fight.”
Tárá kisses and clasps Báli’s lifeless face and head, laments that he lies on the cold hard ground, and calls to him to awake.
The speaker laments a shared unhappy fate, addresses the ghost of her dead husband, says he has gone to the dismal realms, and calls herself abandoned and alone.
Tárá rushes to the field in anguish, finds Báli prostrate, the passage describes his former martial strength, compares the scene with animal and Suparṇa-serpent imagery, and notes the victor with bow, Sugríva, and Lakshmaṇ nearby; Tárá collapses and rises to c
The procession of the dead is led with Angad weeping; widowed women follow behind the funeral litter with Tárá first, crying out in lamentation.
A woman is described as wandering through mist; the living may find a man, but the speaker vows never to take or sleep with a man.
Andromache has not yet received news; she is in the inner rooms weaving a flowered work while handmaids heat a brazen urn and prepare a bath for Hector's return.
Finna daughter of Eocho, Cethern's wife, comes from Dun da Benn with his sword and arms in the chariot; Cethern seizes his arms and goes to attack the men of Erin with the chariot-box bound around him.
The ghoul is described as a demon that lives in deserted places, attacks unwary travelers for their flesh, and otherwise feeds on dead bodies in cemeteries.
Laeg goes to Emer; she rebukes him for wandering in fairy lands without bringing back healing and shames Ulster for failing to heal Cuchulain, saying Cuchulain would have saved other heroes.
Thisbe goes out in darkness, deceives her attendants, reaches the tomb, sits under the appointed tree, sees a bloodied lioness by moonlight, flees to a dark cave, and drops her veil.
The Oreades are mountain nymphs, principal and constant companions of Artemis, tall graceful maidens dressed as huntresses and ardent followers of the chase.
Buttman and Keightley are cited on Centaurs and Lapithæ as opposed poetic names for rude horse-riding tribes and more civilized town-builders, with discussion of the name Centaur and Hippodamia's possible Centauress identity.
Bharat’s army draws near with dust and loud trampling; the noise frightens many forest creatures, including tiger, serpents, deer, birds, bear, monkey, elephants, lion, and buffalo.
Satyrs live for pleasure, hunting, wild music, dancing, wine drinking, and post-drinking sleep; mortals dread them and woodland nymphs avoid their rough sports.
Finnish wizards sell wind to mariners, enclosed in three knots; opening successive knots releases moderate wind, half a gale, and a hurricane.
Hræ-svelgr, a giant in eagle plumes, sits at the northern edge of heaven; when he raises his arms or wings, cold blasts sweep over earth.
Ailill proposes guile: give a warrior wine, place Finnabair at his right hand, and promise her if he brings the head of the Contorted; summoned warriors are killed by Cuchulain one after another.
Lakshman tells Tara that Sugriva spends his days in pleasure, neglects duty, friends, state affairs, and the agreed four months in which he should have helped Rama’s side.
Youth belongs to wine and beauty; “water once brought ruin to this world by annihilating it,” so the speaker chooses to drown in wine.
The human addressee is described as the result of four elements and seven heavens; the speaker urges wine because, once departed, the person will not return.
Plutarch is cited for Egyptian kings avoiding wine because it was held to be the blood of beings who fought the gods; intoxication was explained as being filled with that blood.
At dawn the speaker hears the Muezzin and is before the vintner's hall, saying this is no time for piety or devotional airs.
Existence must be effaced from the book of life; the speaker asks the cupbearer for wine because earth must return to earth.
Quatrain XLII mentions wine drunk, a lip pressed, all things beginning and ending, and today, yesterday, and tomorrow.
The quatrain asks whence the speaker was hurried here and whither hurried away without being asked, and says many cups of forbidden wine must drown the memory of the insolence.
The speaker urges a friend to fill the cup and drink deeply because time is not a friend and does not willingly repeat such a day.
The cited O. 136 quatrain asks how long the speaker shall grieve over what they have or have not, tells someone to fill the wine-cup, and says the speaker does not know whether they will breathe out the breath being drawn in.
“But still a Ruby gushes from the Vine.”
A gust of wind extinguishes the candles and overturns a wine pitcher near the edge of the terrace; the pitcher breaks and the wine is spilled.
The travelers see land with a large castle on a precipitous shore; Momotaro recognizes the devils’ stronghold, thinks about the attack, and orders the pheasant to fly to the castle and engage the demons.
Iris is introduced as daughter of Thaumas and Electra, personification of the rainbow, and special attendant and messenger of the queen of heaven.
Tárá embraces Báli, trembles, gives wise counsel, asks him to control his rage, and suggests waiting until morning before fighting.
Márícha tells Rávaṇ that Ráma is too strong, urges him to forbear, and predicts that Rávaṇ, his kin, and friends will die if the counsel is despised.
Márícha begins his counsel to Rávaṇ, praises rare wise counsel, compares Ráma’s might with Varuṇ or Indra, and warns that Sítá may bring destruction on Rávaṇ and Lanká.
Mārīcha asks what enemy suggested abducting Sītā, warns that the plan invites destruction, compares it to drawing a venomed fang from a serpent’s jaw and rousing a sleeping lion, and advises Rāvaṇa to return to Lankā.
Márícha says a wicked counsel has opened death's gate for the king and is leading him to destruction.
"he called upon Death to come and release him from his life of toil"
Aino says it would have been better never to have seen sunlight or to have died as an infant after eight days, needing little linen, a small coffin, and a small grave, with limited mourning by family members.
Kullervo weeps, says he has slain his virgin-sister and shamed his mother's daughter, curses his birth, and says death or sickness should have killed him in the cradle after seven days.
The fisherman devises a plot and claims he cannot believe so huge a being ever fit inside the vase.
Jokwa consults wise men; two say the roads of Heaven were damaged and that the Sun and Moon stayed home because they do not know the roads are repaired.
T'ang offers to resign the empire to Pien Sui; Pien Sui refuses, says men of Tao wage no wars, and drowns himself in the river Chou.
Juturna wraps her head in gray vesture and, moaning, sinks into the river depth.
Cuchulain tells Sualtaim that the host is on his mind and orders him to warn the Ulstermen to leave the smooth plains for woods, wastes, and steep glens.
Rāma answers that the hermitage is too near people, who would come to see him and Sītā, and asks for a quiet home away from intrusion.
The father knows a popular superstition that one person can cause another’s gradual death by making an image of the hated person and cursing it daily, but he doubts his daughter has such knowledge.
The admirer replies that the spirit residing in her form had enthralled him; since it has departed, he cannot love a dead body or fondle a withered rose.
Ukko often refuses calls for help; examples include Ilmatar’s vain appeal for Wainamoinen’s delivery and Wainamoinen’s vain appeal to stop blood from his axe-wounded knee.
Quarrian and Gidgereegah hide and return as the women prepare to cook the kangaroo; they seize it, cook it elsewhere, and refuse to give any meat to Goomai, Gwineeboo, or the child.
Argument summary: the gods deliberate; Jupiter sends Thetis to Achilles and Iris to Priam; Priam travels with presents and Idus; Mercury guides him; Priam begs Achilles; Achilles returns Hector's body; lamentations and funeral solemnities follow.
When Munster men attack the returning party, the Gilla Decair uses a bow and twenty-four arrows to hold them back until the Connacht party is safe; he then leaves after O'Conchubar takes the first drink himself.
Cuchulain asks why Ferdiad complains and says Ferdiad has a horn skin that multiplies feats and deeds of arms but has not shown how it is opened or closed.
The Grey Man puts bonds on Finn, Daire, and Glanluadh and puts them into a deep shut place, where they remain five days and nights without food, drink, or music.
Cuchulain asks Fergus not to be angry, invokes Fergus's nurture and care, argues that Etarcumul was at fault, and asks the charioteer whether Cuchulain caused it.
Contracts are recommended to be performed, witnessed, written when not immediately executed, and secured by pledges if no writer is available; witness numbers and gender are specified.
Dinewan and his two Wahn wives shelter in a bark humpy during rain; Dinewan repeatedly knocks down bark so the wives must repair it outside while he remains dry and laughs, until one wife observes the trick.
The wounded men are cared for by Flidais in the castle, and she undertakes their healing.
Cuchulain’s verse presents Findabar as a king’s child and prize, says many chiefs have been lured by her and fallen, reminds Ferdia of a sworn promise not to fight him, and names prior fallen warriors including Ferbay and Srub Darry.
Penelope lies upstairs unable to eat or drink, wonders whether Telemachus will escape, is compared to a trapped lioness surrounded by huntsmen, and falls asleep.
The note says Helen enters in the middle of supper intending to work with her distaff, implying the diners are a family group rather than a festival crowd.
Sítá is likened to fire, called an emblem of purity.
“Etain is here thus / at the elf-mound of the Fair-Haired Women west of Alba / among little children to her / on the shore of the Bay of Cichmaine.”
Hector seeks his spouse at home in vain; she has gone with one maid and Astyanax, called the hope of Troy, to Ilion's tower to look on the war.
Nathcrantail, a huge warrior of Medb's people, is approached by Mane Andoe; he refuses to go unless Finnabair is given to him, then goes, and his armour is brought into camp.
Ailill Fair-haired goes to the ford to fight. Dubhtach is pierced by Ailill's javelin; Ailill's spear also reaches Fergus's shield, and Fergus Mac Oonlama is wounded after shielding his namesake. Flidais comes out and throws her cloak over the warriors to shie
Oeneus marries Periboea, daughter of Hipponous; the Thebais says that after Olenus was stormed, Oeneus received her as a prize.
The rainbow goddess flies from the sky in Laodice's form and finds Helen in the palace at her loom, weaving a golden web of the Trojan wars and her own sad story.
Flidais goes to Fergus mac Rog by Ailill and Medb's decree so their sustenance may be available for the Raid of the Cows of Cualnge; every seventh day she supports the men of Ireland from her cows' produce.
Regamon hears of the plunder, pursues the raiders, overtakes them, and defeats Mani Morgor's men; Morgor orders the maidens to drive the herd toward Croghan Fort and report the danger to Ailill and Maev.
At Lemnos, the Argonauts find women who have killed their husbands; the Argonauts take wives from them, and Jason receives Hypsipyle as companion.
Maidens and women are lifted or climb up to behold Cuchulain, marveling at his beautiful appearance compared with the magical shape seen the previous night.
The Argo reached Lemnos, an island inhabited by women who had killed the male population except Hypsipyle’s father; when they saw the Argo they armed themselves and rushed to the shore.
The litter-borne woman says the place is woman-land with no men, where the visitors will be cared for until autumn, become husbands in winter, and be sent home in spring.
Cerealia honors Ceres and is solemnized exclusively by women in white garments who carry torches to represent Ceres' search for Proserpine.
On March 1 the annual Matronalia was celebrated in Juno's honor by all the married women of Rome with solemnity.
The women think the king no longer breathes, shriek loudly like widowed elephants, wake Kauśalyá and Sumitrá, and the queens come to the king, touch his lifeless frame, cry “O husband!”, and fall to the ground.
Women processed from Athens to Eleusis carrying representations of laws and other symbols of civilized life, then celebrated the Goddess's mysteries at night.
Donn and Dubhan take arms and enter the wall of fire. They see the three men and the hound; the hound, usually great in the hunt, is lap-dog-sized, one youth watches with a sword, another holds a white silver vessel to the dog's mouth, and the dog produces wha
Wainamoinen meets Ilmarinen, asks why he is heavy-hearted and whether Pohyola prospers; Ilmarinen says the Sampo grinds flour for eating, selling, and keeping and gives Northland welfare.
Adam imagines a bird into life and creates all things by fancy; heroes can make a ship from a shaving.
Al Aswad is said to have skill in legerdemain and a smooth tongue, gaining the multitude through strange feats.
Lylikki, called snow-shoe-maker, Ancient Kauppi, and master artist, crafts the snow-shoes, finishes straps and woodwork, oils them with reindeer tallow, and asks whether any youth in Lapland can travel in them.
Lugh identifies the whelp as Fail-Inis of the King of Ioruaidh, the Cold Country; all wild beasts fall down at her sight, she is very beautiful, and she will be hard to get.
Louhi refuses riches and asks whether Wainamoinen can forge the Sampo with a colored lid from swan feathers, virtuous milk, barley, and lambs’ wool; she also promises her daughter and transport home.
“On the representations of Silvanus, the Roman wood-god ... A good representation of Silvanus bearing a pine branch...”
Silvanus is described as a woodland divinity resembling Faunus and Greek Pan, presiding over plantations and forests, and protecting field boundaries.
Cuchulain’s story is associated with wild wood giving way to pasture and tillage; Finn is described as always in the woods, with battles only hours among years of hunting, delighting in the sounds of ducks, blackbird, ox, eagle, grouse, and otter.
The passage says northern maskers resemble the King of the Wood and are kings marked by bark-and-leaf dress, green bough huts, and fir-trees.
Tapio is chief forest deity; Mielikki is his consort, appears beneficent or ragged depending on hunting success, and holds keys and a honey chest sought by hunters.
Wainamoinen sails northward in a magic vessel aided by South-winds; Ilmarinen’s racer and journey toward Sariola/Pohyola are also described.
The passage says there would not be a better causeway in the world if people had not been looking at them; because of this, a breach was left there afterward.
'Tis nothing but a Magic Shadow-show, / Play'd in a Box whose Candle is the Sun, / Round which we Phantom Figures come and go.
Earth urges regard for the skies: both poles smoke, the heavenly palace may fall, and Atlas can hardly bear the glowing heavens.
The artist completes the broad shield and pours ocean around it, with silver waves seeming to bound the whole at the buckler's edge.
Neptune has gone to the Ethiopians at the world's end to accept a hecatomb, while the other gods meet at the house of Olympian Jove.
A duck finds Ilmatar's raised knee as a nesting place and lays six golden eggs and a seventh egg of iron.
Oceanus personified the ever-flowing stream encircling the world, from which sprang the rivers and streams watering the earth.
Mangala Buddha’s bodily light permanently fills ten thousand worlds, gives objects a golden appearance, prevents sun and moon from shining by their own light, and removes ordinary distinction between night and day.
Variant stanza XCVIII wishes the world could be re-created so the speaker could catch the Book of Fate before closure and make the Writer inscribe names on a fairer leaf or obliterate them.
The legislators take the state and manners of men as from a tablet, “rub out the picture,” leave a clean surface, and inscribe no laws until such a surface is found or made.
A mirror is brought, described as 'Reflecting all the world' and lifting a veil from secrets, good and evil.
Ráma and Rávaṇ drive their chariots at each other; horses and poles clash; both exchange arrows and weapons.
The old man commands the cat to tie the wether back, and the cat takes hold of the wether and ties it in its place.
Ráma is praised as divine; Sítá is Lakshmí; Vāmana strides the three worlds and confines Bali; Ráma assumes human form to kill Rávaṇa; devotees and reciters gain benefits.
Ancient Indian belief: elephants supported the earth with their enormous backs, and when one shook its wearied head the earth trembled with woods and hills.
The sons encounter Vírúpáksha, a vast immortal elephant bearing the earth; when he shakes his head, the earth quakes, and they circle him reverently.
The quatrain names the heavenly bull Parwin and another unseen bull beneath the earth; mankind appears as asses between them. The note identifies the bulls as Taurus and the earth-supporting bull.
Most people are said to know the outward shows of present life while being careless of the next life.
Iblis asks the Almighty for a mighty trap to catch human beings; God gives him gold, silver, troops, and horses, but Iblis appears dissatisfied.
All people are described as children around the saints of God; only those who have cast off passion are adults, and the world is called a toy or plaything.
In quatrain XCIII, the speaker says long-loved idols have damaged his worldly credit, drowned his glory in a shallow cup, and sold his reputation for a song.
The passage imagines silver roofs, stairs, doors, and couches and gold ornaments for unbelievers, then states these are goods of the present life and that the next life is reserved for those who fear God.
After describing reversals, pestilence, famine, and natural forces, the passage quotes: “Behold the world is as the shadow of a cloud and a dream of the night.”
Traders owe him large sums that he does not ask back. Other family property buried in a river bank is washed away by a storm to the sea, with sealed brazen pots sinking to the ocean bottom.
When marching to war, believers may shorten prayers if they fear attack by infidels, who are described as open enemies.
The passage states that worship of water-deities is widespread and compares streams, springs, and fountains to blood in a body, calling water a life-awakening element necessary for existence.
Fingin calls one wound slight and unwillingly given by someone of Cethern's own blood. Cethern describes a lone armed man; Cuchulain identifies him as Illann Ilarchless and calls the blow a mock-blow.
Telephus' incurable wound is explained by an oracle as curable only by the wounder; he is healed by Achilles and agrees to guide the Greeks to Troy.
Cethern asks Fingin to inspect a bloody wound; Fingin attributes it to two sons of the King of the Woods; Cethern describes two adorned youths with green mantles and five-pronged spears; Cuchulain identifies them as Broen and Brudni of Medb's household.
An elephant limps to the carpenters with a swollen sore foot; the men find a great splinter, pull it out, and wash the sore carefully.
Cethern rises from the marrow-bath, sleeps, says he has no ribs, asks for the chariot-box ribs, and is described with a chariot slab pressed to his belly to keep his entrails in.
MacRoth hears an uproar; Fergus explains it is Cuchulain, sick and wounded after Ferdiad, straining to go to battle while restrained under hoops, clasps, and ropes on Fert Sciach.
The stag is beautiful and high-antlered, raised by Tyrrheus' boys and father, tamed and adorned by Silvia, and accustomed to returning to the household.
The armies are compared to conflicting fires; Nestor's chariot carries Machaon from battle; Achilles watches from his ships, pities Machaon, and sends Patroclus, whose doom is foreshadowed.
Each curl of the Beloved’s hair becomes a barbed hook that catches the speaker’s heart, leaving it wounded with red drops.
Eurypylus comes to Ajax's aid, strikes Apisaon with a fatal javelin wound, and is shot in the thigh by an arrow from Paris' bow.
In great sun and heat, Geraint's blood, sweat, and armour aggravate his wounds; he and the maiden stand under separate trees, and horns and tumult announce Arthur's company entering the wood.
Cuchulain says his sides are wounded, that he alone guards the cattle, that no friend comes to help him except his charioteer, and asks that word be brought to Conchobar.
Gwiffert Petit sees Enid afflicted and urges rest; Geraint refuses, mounts in pain covered with blood, and proceeds toward the wood with the maiden going first.
Patroclus refuses delay, says Achilles waits, and asks which wounded hero was carried from combat; he says he sees Machaon bleeding.
Philoctetes sails with seven ships of archers but lies on Lemnos in agony from a poisonous hydra wound; Medon leads his forces.
Tydides speaks as the son of Tydeus, recounts his lineage, and advises wounded leaders to go forth, stand beyond javelin range, and inspire the ranks.
Cuchulain tells Sualtaim to stop mourning, go to Emain Macha, and call the men of Ulster; he says he has fought alone against four provinces, has not received fair fight or aid, and is wounded so severely that hoops hold his cloak away and his body is covered
The passage describes beliefs that trees feel injury, cry, groan, require pardon, bleed when cut, and in the Tyrolean larch example wound the woodman’s body in correspondence with the tree’s wound.
A Miltonic passage describes angels interposing defense and carrying a wounded figure on shields back to his chariot.
Agamemnon asks that a skilled hand stanch the blood and extract the dart, and orders the herald to bring Machaon's speedy aid to the wounded Spartan king.
“All Muslim poets speak of wounds as ‘flowers.’”
Lakshmaṇ obeys Rāma and seeks the Vānar royal town, carrying a dread bent bow; his brother’s wrath and sorrow inflame him, trees fall, and stones shatter beneath his feet.
Hearing and seeing the palace ease, Lakshman feels rage and shame, draws his bowstring until it clangs through the sky, then withdraws modestly from the women’s view while angry for Rama.
Lebarcham, watch in Emain Macha, sees a single fearful chariot-fighter approaching with red enemy heads, all-white birds around the chariot, and bound wild deer.
The awed hermits praise the saint, ask him to restrain his might, request rest for the worlds, and say Viśvámitra has been discomfited by him.
The dying hermit says he was bringing water to blind, feeble parents; he tells Daśaratha to go to his father’s cot, report the fate, seek pardon, and remove the dart, warning of the father’s curse.
"Resign thy body to destiny... For, what the Pen has written, it will not re-write for thy sake."
The nobles examine the fork; Medb asks whether the heads are theirs, Ailill says they are, and the ogam is read as saying one man cast the fork with one hand and no one should pass until one man throws it with one hand, excepting Fergus.
The nobles see the signs of horses browsing around the pillar and inspect the hoop. Ailill places the withy in Fergus's hand, and Fergus reads the ogam writing.
The woman accuses Peredur of causing his mother's death, identifies the dwarfs as belonging to his parents, identifies herself as his foster-sister, and says her husband was killed by the knight in the glade.
Katoda bows before his master and tells the full account of the wrong, explaining how Hase-Hime came to be in the desolate place with two old servants.
The wife, thinking she is telling an old fairy-tale, recounts the actual events; the husband kills her, and the narrative states that this was how the gods chose to punish her.
At Caer Dathyl, Math asks Goewin to hold his feet; she reports she is now a wife, says Gwydion and Gilvaethwy wronged her and dishonoured Math, and Math marries her and gives his dominions into her hands.
The Sun reports Venus and Mars’s adultery to Vulcan; Vulcan makes nearly invisible brass chains, nets, and meshes around the bed, catching the lovers in their embrace.
“GOD be merciful unto my brother Moses: he was wronged more than this, and bore it with patience.”
Philoctetes wounds Paris with a fatal arrow; Paris seeks Oenone on Mount Ida because she alone can cure him, but she refuses, later repents, and dies in the flames on Paris' body.
Viśvámitra asks Daśaratha to send Ráma to help against Márícha; Daśaratha answers that Ráma is young and offers to lead a complete army himself.
Etarcumul gazes at Cuchulain and says he is a comely, wonderful, beautiful youth with feats, but not to be counted among warriors or feared as one who could overpower a host.
Ajax kills young Simoisius, whose birth near the Simois is recalled; his fall is compared to a poplar cut down in watery ground and left to weather.
The speaker says the volume of youth is worn out; youth's spring blossoms are torn; the bird of youth came and fled unnoticed.
Euphorbus' golden hair is defiled with dust and blood. He is compared to a young olive by fountains uprooted by a heavenly whirlwind. Menelaus strips his arms, and the Trojans flee.
Nathcrantail says he will not take the head of a beardless boy; Cuchulain sends him away and asks Laeg to rub a false beard on him so the warrior will fight.
In Mysia, Heracles seeks a fir-tree for an oar; Hylas searches for him, reaches a secluded spring, and is drawn beneath the waters by the fountain nymph; Polyphemus hears his cry and joins Heracles in searching.
Hebe is described as a modest maiden and is depicted pouring nectar from an upraised vessel or bearing a dish of ambrosia, the youth-renewing food of the immortals.
Some authorities say the Norns guard golden apples on the tree and allow only Idun to pick the fruit that renews the gods' youth.
Aletes invokes the gods of the fathers and says they do not wholly intend to blot out the Trojan race when they have produced such young honor and sure hearts.
Agathon's speech is described as high, poetic, and tragic, moving among the gods of Olympus; he presents Love as youthful rather than ancient, and Socrates gives half-ironical approval.
Juventas is the Roman divinity identified with Hebe; Romans regarded her attributes as applying especially to the imperishable vigor and immortal glory of the state.
Antilochus calmly asks forgiveness for youthful error, offers the prize to Menelaus, restores the contested mare, and Menelaus' heart is lifted with joy.
The Annals of Tigernach chronology gives Conchobar's reign from 30 B.C. and death from grief at Christ's crucifixion; a quoted entry gives Cuchulain's death by Lugaid, Erc, and the three sons of Calatin, with ages seven, seventeen, and twenty-seven for arms-ta
The youths of Ulster lament that Cuchulain lacks aid; Fiachu Fulech asks for a company, and thrice fifty youths accompany him with play-clubs.
The Hanbalites grow rapidly and in 323 raise a commotion in Baghdad by entering houses, spilling wine, beating singing-women, and breaking instruments, before an edict is issued against them.
Yaghth is an idol in the shape of a lion and a deity of Madhaj and others in Yaman; its name is linked to a verb meaning to help.
| Tradition | Death And Rebirth | Initiation | Wisdom | Divine Judgment | Ascent | Sacred Exchange | Departure | Royal Legitimacy | Serpent | Descent Into The Underworld | Sacrifice | Shapeshifter |
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Greek | 40 | 102 | 864 | 273 | 95 | 219 | 99 | 114 | 37 | 21 | 128 | 81 |
| Islamic | 70 | 39 | 516 | 1212 | 66 | 157 | 83 | 57 | 23 | 7 | 74 | 17 |
| Sufi | 173 | 146 | 884 | 212 | 95 | 94 | 85 | 23 | 12 | 53 | 5 | |
| Hindu | 38 | 64 | 120 | 105 | 58 | 167 | 202 | 310 | 49 | 13 | 169 | 75 |
| Roman | 86 | 19 | 77 | 198 | 54 | 86 | 82 | 76 | 80 | 31 | 106 | 345 |
| Celtic Irish | 25 | 47 | 84 | 13 | 3 | 98 | 110 | 63 | 8 | 10 | 8 | 76 |
| Comparative | 135 | 63 | 6 | 4 | 6 | 123 | 11 | 88 | 17 | 8 | 342 | 14 |
| Greek/Roman | 19 | 27 | 43 | 82 | 15 | 52 | 31 | 35 | 30 | 9 | 52 | 34 |
| Buddhist | 41 | 30 | 340 | 4 | 17 | 53 | 46 | 29 | 7 | 2 | 26 | 9 |
| Norse | 35 | 13 | 60 | 34 | 8 | 51 | 26 | 29 | 28 | 11 | 15 | 41 |
| Finnish/Karelian | 17 | 19 | 114 | 4 | 7 | 35 | 60 | 1 | 25 | 15 | 5 | 20 |
| Celtic Welsh | 15 | 49 | 22 | 6 | 1 | 43 | 33 | 43 | 8 | 2 | 3 | 17 |
| Daoist | 13 | 12 | 360 | 1 | 16 | 11 | 12 | 1 | 1 | 9 | 5 | |
| Islamicate Folklore | 7 | 10 | 41 | 4 | 16 | 23 | 45 | 33 | 3 | 11 | 8 | 20 |
| Persian | 2 | 3 | 241 | 20 | 1 | 19 | 13 | 12 | 2 | 3 | ||
| Japanese | 2 | 10 | 17 | 4 | 7 | 25 | 19 | 8 | 4 | 6 | 4 | 9 |
| Indigenous Australian | 5 | 9 | 3 | 2 | 5 | 1 | 3 | 1 | 3 | 1 | 2 | 15 |
| Ainu | 4 | 11 | 12 | 4 | 11 | 2 | 2 | 3 | 15 | |||
| Biblical | 1 | 1 | 8 | 4 | 3 | 4 | 1 | 1 | 2 | 1 | 4 | |
| Confucian | 1 | 6 | 1 | 2 | ||||||||
| Maya/Kiche | 1 | 1 | 2 | 1 | ||||||||
| Egyptian | 2 | 1 | 2 | 1 | 1 | 1 | ||||||
| Mesopotamian | 1 | 1 | 4 |
| Motif | Tradition | Source | Passage | Confidence | Evidence |
|---|---|---|---|---|---|
| Death And Rebirth | Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1391-1474 | high | The shark laughs at Okikurumi; Okikurumi cuts the rope, reaches land after a long time, and revives the dead Samayunguru. |
| Death And Rebirth | Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | high | The hunter searches a remoter mountain district of the underground world and eats grapes and mulberries from trees while tired and hungry. |
| Death And Rebirth | Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | high | He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 | high | The goat, remembering former births, says he had once been a Brāhman who killed a goat for the Feast of the Dead; because of this he has had his head cut off in five hundred births, less one, and this is the last. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 | high | The Brāhman says he will not kill the goat and will protect it, while the goat replies that he cannot escape death that day and that his past evil is powerful. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | high | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | high | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12038-12183 | high | Sakka says charitable beings became his attendants, tells the female being she has been reborn as an animal because she did no such works, exhorts her to righteousness, and confirms her in the Five Commandments. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 | high | The passage says the qualifications necessary for making a Buddha are not acquired in one life only, but result from many deeds performed through a long series of consecutive lives. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 | high | The Cariyā-Piṭaka is described as showing when and in what births Gotama acquired the Ten Great Perfections required for becoming a Buddha. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 | high | Fools seek salvation as safety from divine wrath through rites and delusions that become spiritual bonds; death to oneself and spiritual rebirth is identified as true salvation. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 | high | After the two stories, a Conclusion identifies personages in the Birth Story with those in the Introductory Story; in some cases characters in the past story are not supposed to be reborn on earth in the present story. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | high | The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besi |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 | high | After the Vessantara birth, the Bodisat passes away and reassumes existence in Tusita heaven; the Dūrenidāna period extends from the Resolution at Dīpaŋkara’s feet to the City of Delight. |
| Death And Rebirth | Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 | high | Kanthaka realizes he will not see the Bodisat again, dies of grief out of sight, is reborn in Tāvatiŋsa heaven as an angel named Kanthaka, and Channa returns weeping. |
| Death And Rebirth | Buddhist | The Giant Crab, and Other Tales from Old India | THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1202-1311 | high | The prince floats on an uprooted tree; a snake and rat, both former men reborn near buried wealth, climb onto it, and a rain-beaten parrot drops onto it too. |
| Death And Rebirth | Celtic Irish | Heroic Romances of Ireland | The Courtship of Etain (Leabhar na h-Uidhri version); Etain transformed, wind-borne, swallowed, and born again | high | Fuamnach and Bressal Etarlam transform Etain into a butterfly and a magical wind carries her away for seven years. |
| Death And Rebirth | Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10074-10174 | high | Finn says that if the pigs are left as they are, "they will come to life again," and orders, "let us burn them" and throw their ashes into the sea. |
| Death And Rebirth | Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 | high | At the well of Slaine, Diancecht, Octruil, and Airmed sing spells and add herbs; dead or death-wounded men placed in the well come out whole and more vigorous in battle. |
| Death And Rebirth | Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 | high | Manannan gives his own swine for food; though killed and eaten one day, they are alive and fit for eating again the next day, continuing forever. |
| Death And Rebirth | Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 | high | Etain is blown through Ireland for seven years, falls into a golden cup beside Etar's wife, is drunk with wine, and after nine months is born again as Etar's daughter. |
| Death And Rebirth | Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 | high | The wind carries Etain over a house of Ulster men; she falls through the roof into a golden cup near Etar's wife, who swallows Etain with the milk in the cup. |
| Death And Rebirth | Celtic Irish | Heroic Romances of Ireland | A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 582-652 | high | Leahy proposes that two romances on the same legend were pieced together; he notes an opening in Fairyland, Mider's later appearance, a strong supernatural flavour, re-birth, nature observation, and a poem where Mider in |
| Death And Rebirth | Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 | high | Ailill regrets Fraech's injury, threatens future punishment for his daughter, and orders a healing bath of fresh bacon broth and minced heifer flesh for Fraech. |
| Death And Rebirth | Celtic Welsh | The Mabinogion | Branwen the daughter of Llyr; cauldron origin and battlefield use | high | Bendigeid Vran says the cauldron restores a slain man by the next day, but the revived man cannot speak. |
| Death And Rebirth | Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | high | At the Palace of the Sons of the King of the Tortures, corpses arrive on saddled horses; a woman anoints a corpse in warm water, places precious balsam on it, and the man rises alive; two others are treated the same way. |
| Death And Rebirth | Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6579-6664 | high | Bendigeid Vran gives Matholwch a cauldron: “if one of thy men be slain to-day, and be cast therein, to-morrow he will be as well as ever he was at the best, except that he will not regain his speech.” |
| Death And Rebirth | Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6843-6935 | high | "they cast the dead bodies into the cauldron ... they came forth fighting-men ... except that they were not able to speak." |
| Death And Rebirth | Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | high | Gwion Bach flees as hare, fish, bird, and grain; Caridwen pursues as greyhound, otter-bitch, hawk, and high-crested black hen. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 | high | Jerome is cited for an Adonis solemnity in which he is mourned as if dead, afterward praised as reviving, and the killing and resurrection of Adonis are followed with mourning and joy. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11730-11849 | high | Cited interpretations identify Adonis with sown grain, describe six months in earth and six with Aphrodite, and interpret Adonis’s death and resurrection through seeds dying in earth and crops being reborn. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 | high | A ceremony is described in which a simulacrum is placed supine on a litter, lamented, buried, and mourned; Frazer says it may be the mourning and funeral rites of Attis. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 | high | The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 | high | The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | high | Firmicus reports an explanation in which Osiris is grain seeds, Isis earth, and Typhon heat; crop storage is called Osiris's death and renewed annual generation from earth his finding. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1211-1272 | high | The passage states that at the death of a human incarnation, the divine spirit sometimes transmigrates into another person. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2123-2195 | high | In Bohemia, young people throw a puppet called Death into water; girls cut a young tree, fasten to it a white-clothed woman-like puppet, and sing: “We carry Death out of the village, / We bring Summer into the village.” |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3499-3538 | high | A Karen wizard catches a sleeper’s wandering soul and transfers it to a dead man, causing the dead man to live and the sleeper to die; further thefts can create a succession of deaths and resurrections. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | high | Virbius is identified with Hippolytus, killed by horses, restored by Aesculapius, hidden by Diana at Nemi from Jupiter, and worshipped as a forest king; horses are excluded from the sanctuary because they killed Hippolyt |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 | high | Two Hindoo ambassadors returning from England were considered polluted by contact with strangers such that only being born again could restore purity. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5135-5218 | high | The King of the Wood is described as an incarnation of the tree or vegetation spirit whose valued life is guarded, yet who must be killed by a stronger successor so divine vitality is preserved and transferred. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | high | Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gift |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 | high | The killing of the god's human incarnation is described as "a necessary step to his revival or resurrection in a better form." |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 | high | Divine life incarnate in a mortal body is said to risk taint, corruption, and enfeeblement as its human medium ages. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 | high | In Saxony and Thüringen, the representative of the tree-spirit is killed and then brought to life again by a doctor. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | high | A Hindu who offends by killing or ill-treating certain animals before Vishnu’s worshippers must expiate by pretended sacrifice and resurrection of a human being, who bleeds, feigns death, and is revived by blood sprinkli |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 | high | Frazer says two kindred sets of European peasant spring observances have the simulated death of a divine or supernatural being as a leading feature: “Burying the Carnival” and “Driving or carrying out Death,” chiefly kno |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 | high | Frazer says resurrection of the pretended dead person is sometimes enacted; in one Swabian example, Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air through a tube. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or Life. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or Life. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5655-5744 | high | In Bohemia, after Death is buried, girls bring in a young decorated tree and sing: 'We carried Death out of the village, / We are carrying Summer into the village.' |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5746-5781 | high | Frazer states that Death is represented by a puppet that is thrown away, while Summer or Life is represented by branches or trees brought back; he adds that sometimes the Death image itself seems to gain life potency and |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5783-5836 | high | A tree brought home after Death's destruction is equated with trees or branches representing Summer or Life; Death's shirt is transferred to the tree, indicating revivification in a new form. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5838-5917 | high | Frazer infers that the Summer-tree and, in some cases, the effigy called Death embody the tree-spirit or spirit of vegetation; fragments of Death are believed to fertilise vegetable and animal life. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 | high | At Eastertide in Little Russia, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then rejoice when she springs up and is said to have come to life. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6013-6097 | high | At the next Sankrânt, the girls take the images to the riverside, throw them into a deep pool, and weep as if performing funeral obsequies; boys sometimes dive after the images and wave them about while the girls cry. Th |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 | high | Egyptians, Syrians, Babylonians, Phrygians, and Greeks are said to represent decay and revival of vegetation under names including Osiris, Adonis, Thammuz, Attis, and Dionysus, with rites called substantially similar and |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 | high | The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 | high | The gardens of Adonis are baskets or pots of earth planted with wheat, barley, lettuces, fennel, and flowers, tended for eight days mainly by women; the plants grow and wither rapidly and are thrown with dead Adonis imag |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 | high | At Easter, Sicilian women sow wheat, lentils, and canary-seed in plates kept dark and watered; the shoots are tied with red ribbons and placed on Good Friday sepulchres with effigies of the dead Christ. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 | high | Attis is called a fair youth beloved by Cybele. One account says he was killed by a boar like Adonis; another says he mutilated himself under a pine-tree and died from loss of blood, a local Pessinus story. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 | high | Attis is linked to tree-spirits and corn growth, called very fruitful and a reaped ear of corn, and his death and resurrection are interpreted through grain cut, stored, and sown again. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 | high | Osiris travels spreading civilization; on return Set/Typhon and seventy-two others plot against him, seal him in a decorated coffer with molten lead, cast it into the Nile, and it floats to the sea. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 | high | Typhon finds Osiris’s body while hunting by full moon, tears it into fourteen pieces, and scatters them; Isis searches the marshes in a papyrus boat and buries each fragment, with explanations for many graves or effigies |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6673-6723 | high | “In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by their worshippers.” |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6673-6723 | high | In a chamber at Philae, Osiris’s dead body is represented with corn stalks springing from it while a priest waters the stalks from a pitcher. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 | high | The passage states that annual growth and decay of vegetation is another natural phenomenon to which death and resurrection can be applied and that folk-custom has represented it so. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 | high | Dionysus is introduced as a vegetation god believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 | high | Minerva keeps Dionysus’s heart and gives it to Jupiter, who learns of the crime, kills the Titans, makes an image containing the heart, and builds a temple in Dionysus’s honour. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 | high | An agreement assigns Proserpine part of each year underground with Pluto and part above with Demeter and the gods; Frazer calls this annual death and resurrection, descent and ascension, represented in rites. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7683-7765 | high | Acosta describes fruitful maize placed in a Pirua granary, dressed in rich garments, watched, worshipped as mother of the maize, questioned about its strength, burned if weak, and renewed so the seed of maize may not per |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 | high | The passage explains the Prussian mother as ripe corn and the child as next year’s corn, then interprets Demeter as this year’s ripe corn and Proserpine as seed-corn sown in autumn and returning in spring; Proserpine’s d |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 | high | The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8850-8929 | high | The slain corn-spirit, the dead Osiris, is said to be represented by a human victim whom reapers kill in the harvest-field and mourn in a dirge called Maneros by the Greeks. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 | high | In Beauce, people make a straw-man called the great mondard in late April, process it through the village, place it on the oldest apple-tree, later throw it into water or burn it and cast the ashes into water, and give t |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 | high | The corn-spirit’s resurrection is represented by setting up the stuffed ox and yoking it to the plough, and is compared with tree-spirit resurrection in the person of the Wild Man. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 | high | Resurrection of animals, traces of belief in resurrection in folk-tales, and simulation of death and resurrection at initiatory rites are indexed. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11306-11513 | high | The index lists driving out Death, carrying out Death, bringing back summer, Shrovetide customs, and spring ceremonies. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 | high | The Thesmophoria is described as an autumn festival celebrated by women alone, representing with mourning the descent of Proserpine or Demeter into the lower world and with joy her return from the dead. |
| Death And Rebirth | Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1213-1277 | high | “the corn-spirit is killed in animal form in autumn; part of his flesh is eaten as a sacrament” and part is kept for renewal of its energies. |
afterlife_journey_map, hero_descent, divine_judgment
cosmic_egg, sacred_birth, chaos
dying_and_returning, seasonal_cycle, sacrifice
hero_descent, death_rebirth, initiation
divine_parent_child, sacred_birth, royal_legitimacy
flood_and_renewal, divine_judgment, ark_vessel
forbidden_knowledge, sacred_theft, wisdom
departure, initiation, return