Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Deuteronomy | Deuteronomy 34:1-12 | medium | Moses the servant of Yahweh died there in the land of Moab... Joshua the son of Nun was full of the spirit of wisdom. | record |
| Biblical | Exodus | Exodus 19:1-20; 24:3-18 | medium | Moses went up to God... Yahweh's glory settled on Mount Sinai, and the cloud covered it six days. | record |
| Biblical | Genesis | Genesis 28:10-17 | medium | He dreamed and saw a stairway set upon the earth, and its top reached to heaven. | record |
| Egyptian | The Book of the Dead | CHAPTER IX, A Short Description of the "Doors" or Chapters of the Book of the Dead; summaries of Chapters LXIV, LXXIV-LXXXVIII, CXLIV-CXLVII, and CLV-CLXVII | medium | Chapter XCVIII provides a boat and ladder; Chapters XCIX-CIII describe the magical boat whose parts' mystic names must be known. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 | high | Jupiter reassures Venus that destiny is unchanged: she will see Lavinium, Aeneas will be raised to heaven, wage war in Italy, defeat peoples, and establish law and a city. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 | medium | "Heaven claims Aeneas as his country's god" and fate lifts him to the stars. | record |
| Greek | Aesop's Fables; a new translation | THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 | low | Goods went to heaven, complained to Jupiter, and asked him for protection from Ills and advice about how to deal with humans. | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE BOAR / THE WALNUT-TREE / THE MAN AND THE LION / THE TORTOISE AND THE EAGLE; lines 2208-2220 | medium | The eagle protests that the attempt is futile because nature has not given the tortoise wings. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 | high | 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. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1299-1389 | medium | In 'The Wicked Wizard punished,' a wizard says a man can leap from a mountain peak onto clouds and ride them; the man does so, sees the world, and returns with a map of the worlds of men and gods. | record |
| Ainu | Aino Folk-Tales | I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2201-2329 | medium | A cloudless sky contains a peacock whose servants are eagles; the peacock descends to earth only to give birth and then returns to the sky with its young. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 | high | After creating the world and returning to the sky, the Creator sends the cock to inspect the world and return, but the cock lingers because the world is beautiful. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10294-10395 | high | 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. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10730-10836 | medium | 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 Golden Water. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10838-10945 | medium | 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 ball. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10947-11054 | high | Princess Parizade stops her ears with cotton, begins ascending the mountain, hears insulting voices growing louder, and hears the bird command her to return. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2515-2626 | medium | The genius seizes the narrator, the palace roof opens, they rise high into the air, and then descend swiftly to a mountain top. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3043-3146 | high | The ten hosts kill a sheep, hand the narrator a knife, and say they must sew him into the sheep-skin and leave him. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3148-3248 | high | The narrator mounts the horse and lightly strikes it; the horse spreads hidden wings, flies high into the sky, returns to earth, throws him onto a castle terrace, and knocks out his right eye with its tail. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3551-3629 | high | The white object is smooth, immense, and without an opening; a giant bird arrives, and the narrator recalls sailors' accounts of the roc and identifies the object as its egg. He binds himself to the bird's foot, is carried high into the air at dawn, descends to solid ground, frees himself, and sees the roc kill and carry off a huge snake. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3631-3726 | medium | Seeing a possible escape from the valley, Sindbad collects large diamonds, ties his wallet to his belt, fastens meat to his back with his turban, and is carried upward by an eagle to its nest. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | medium | Serendib is placed on the equinoctial line with equal days and nights; its chief city lies in a valley formed by the highest mountain in the world, in the island’s middle. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5704-5813 | low | 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. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9591-9696 | high | The Indian says the horse's marvel is its use: once mounted, he need only wish for a distant place and will arrive there in a few moments. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9698-9803 | high | Prince Firouz Schah ascends for about an hour, going so high that mountains are no longer distinguishable from plains. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9805-9898 | high | 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. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9997-10096 | high | Prince Firouz Schah argues that the princess should accompany him to Persia; she silently indicates consent, worries about managing the horse, and is reassured. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9997-10096 | high | Before dawn the princess secretly reaches the roof; the prince waits with the horse facing Persia, helps her mount behind him, touches the screw, and the horse rises from the earth. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1341-1440 | high | 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. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1741-1837 | medium | The victims' friends track a missing man to the yaraan tree, cannot climb it, and summon young Bibbee and Murrawondah of the climbing rat tribe. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 | medium | When the wives die, they are taken up to the sky and known as Gwaibillah, the red star, whose red colour is explained by the stake marks on their bodies. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 | medium | Bibbee makes a beautiful many-coloured arch called Euloowirree and places it across the sky as a brilliant roadway from earth to the stars. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2302-2397 | high | 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. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 | medium | The Pacceka Buddha takes the alms, gives thanks, throws the bowl aloft, rises into the sky in public view, and departs toward the mountain regions of Himālaya. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 13949-14322 | low | “Flying, accomplishment of Arahats ... Flying of Pacceka Buddhas ... by means of a gem” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 | low | The Sakka entry says he serves the Buddha, places the Buddha’s hair in a dāgaba in heaven, has a throne that feels hot, is born as the Bodisat, tempts a mortal, and gives presents. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 | medium | Going through the air is treated in Indian legends as a result and proof of holiness and long penance; a hermit sought this power for reputation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 | medium | The passage notes numerous untitled or unidentified Jātaka scenes and several Nidānakathā scenes, including worship in heaven of the Buddha’s head-dress, the Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana; it also says some identifications are doubtful. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 | medium | Sumedha ascends from his hermitage, proceeds through the air, sees the joyful multitude, descends, and asks why the road is being cleared. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 | high | The Bodhisatta resolves that after fulfilling the ten Perfections for four asankheyyas and a hundred thousand cycles he will become a Buddha; he rises into the air and returns to Himavanta. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 | medium | The speaker says he was an ascetic with matted hair, austere penances, aerial movement, and five supernatural faculties. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 | medium | An unnamed figure is ordained, embraces ascetic life, learns the word of Buddha, attains supernatural faculties and attainments, and is reborn in the Brahma heavens. Mangala Buddha’s details are listed, including a Nāga Bodhi-tree, an eighty-eight-cubit body, a ninety-thousand-year life, and death accompanied by darkness in ten thousand worlds and lamentation. | record |
| 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. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 | medium | The Bodisat throws the hair and diadem toward the sky as a sign of future Buddhahood; they stop in the air, and Sakka receives them in a casket and places them in Tāvatiŋsa heaven. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 | medium | Angels doubt Siddhattha’s lingering; the Master knows their thoughts, rises into the air, and performs the miracle of making another appearance like himself. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | medium | The assembly wonders about the relation between the Great Mendicant and Uruvela Kassapa; the Buddha questions Kassapa, Kassapa rejects reliance on sacrifice and offerings, declares the Buddha his master, and rises into the air to heights of one through seven palm-trees. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 | high | Udāyin rises into the air, appears in the king’s house, is welcomed and offered food, and tells the king that the Master has set out with twenty thousand mendicants to see him. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 | high | 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. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 | high | 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. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 | medium | After the discourse the king is satisfied and returns to the palace; the disciple returns to the Himālaya region; the Bodisat remains in meditation until death and is reborn in the Brahma heaven. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 | high | A many-thousand-li fish called Leviathan in the northern ocean changes into the bird Rukh, whose back is many thousand li broad and whose wings obscure the sky like clouds. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | At the barren north is the Celestial Lake containing the Leviathan fish; a bird called the Rukh has a back like Mount T'ai and cloud-like wings, soars by typhoon to ninety thousand li, and flies southward. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | Chien Wu tells Lien Shu that Chieh Yü spoke extravagantly about a divine man living on Miao-ku-shê mountain, and Chien Wu finds the report improbable. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | high | Wang I describes the Perfect Man as a spiritual being who would not be harmed or frightened by scorched ocean, frozen Milky Way, thunder-riven mountains, or storm-raised deep, and who mounts clouds, drives sun and moon, and passes beyond the world where death and life no longer prevail. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | medium | The Yellow Emperor obtains Tao and soars on clouds to heaven; Chuan Hsü dwells in the Dark Palace; Yü Ch'iang fixes himself at the North Pole. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 | high | Tzŭ Sang Hu, Mêng Tzŭ Fan, and Tzŭ Ch'in Chang ask who can be and not be, do and not do, and mount to heaven through clouds beyond space; they smile and become friends. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 | medium | T'ien Kên travels south of Yin mountain to river Liao and asks a Sage about government; the Sage speaks of light pinions, nowhere, and nothingness, then teaches abstraction, inaction, natural order, and no self. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 | medium | The Yellow Emperor travels north of the Red Lake, ascends K'un-lun, returns south, loses his magic pearl, and fails to find it through Intelligence, Sight, or Speech; finally Nothing gets it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | high | The Sage 'mounts aloft, and riding upon the white clouds passes into the kingdom of God, whither the three evils do not reach, and where he rests secure in eternity.' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 | medium | Chuang Tzu chapter 1 is described through examples: the Rukh, cicada, dove, mushroom, P'eng Tsu, fabled tree, wind-rider, and one roaming For-Ever illustrate relative size, space, and time. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | medium | After visiting Lao Tzŭ, Confucius is silent for three days, then says: "I saw a Dragon" which showed a body, became colour, rode clouds of heaven, and nourished the two Principles of Creation. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 | medium | Lieh Tzŭ asks Kuan Yin how the perfect man walks through solid bodies, passes through fire without being burnt, and scales highest heights without fear. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | medium | Wu Jên says the perfect man soars to the blue sky, dives to the yellow springs, or flies to extreme points without change of countenance; he says Lieh Tzŭ is terrified and internally defective. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | medium | Confucius praises perfect sages as unmoved by danger, life and death, rank, and power; their souls pierce mountains, descend into the abyss, fill the universe, and gain more by giving. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | medium | Chuang Tzŭ invites the listener to the palace of Nowhere, to practice inaction, and describes the mind moving through the realms of Infinity without a goal. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | Those who begin the path receive revelations, see angels and souls of prophets while awake, hear voices and counsels, and rise by degrees to heights beyond language; descriptions as intermixture, identification, or intimate union are called wrong. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 | medium | The passage describes the human substance at creation as a simple monad, without knowledge of created worlds, and says knowledge comes through perceptions. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3969-4060 | high | The stranger throws a silk thread upward until it fastens to a cloud, then sends a hare, a little dog, a serving-boy, and a well-dressed young woman up it, while Tadg watches and hears the hunt in the air. | record |
| 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 | medium | “The words ἐς τὸν ἠέρα πέμπουσι imply that the ascension was supposed to take place in the presence, if not before the eyes, of the worshipping crowds.” | record |
| 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 | At Byblus, Adonis's death is mourned with weeping, wailing, and breast-beating; the next day he is believed to come to life again and ascend to heaven in the presence of worshippers. | record |
| 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. | record |
| 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 923-1005 | medium | In parts of India dust columns are supposed to be bhuts going to bathe in the Ganges; Californian Indians think they are happy souls ascending to the heavenly land. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 | medium | 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. | record |
| 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 4996-5066 | medium | On the final day the young man crossed the lake by covered barge to a pyramid temple, broke flutes while ascending, was held on a stone block, had his breast cut open with a stone knife, and his heart was offered to the sun; his head and limbs were then treated as described. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 | medium | The narrator speaks to the lord high treasurer, who nominates the friend for a small office; later the friend is promoted to a higher station and becomes favored by the king. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 13 / PAGE 14 / PAGE 15 / PAGE 17; lines 6694-6716 | low | Love is rendered as the kingdom of strength over destruction, the dividing of the earth into quarters, and the summit of heaven. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 25 / PAGE 26 / PAGE 27 / PAGE 28.; lines 6928-6950 | low | Line 23 notes: “He ascended,” with discussion of an unknown compound and a possible reading “mounted on the heights.” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 | medium | "Badness can be got easily"; the path to Goodness is "long and steep" and "rough at the first." | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 | medium | Zeus made the sisters of Hyas into the stars called Hyades; Hesiod’s Book about Stars gives their names as Phaesyle, Coronis, Cleeia, Phaco, and Eudora. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 | high | Obriareus, Cottus, and Gyes are bound in cruel bonds by their father and made to dwell beneath the earth at its borders in grief. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Maia bears Hermes to Zeus; Semele bears Dionysus to Zeus, a mortal woman bearing an immortal son, and both are now gods; Alcmena bears Heracles to Zeus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 | medium | An eagle catches up Ganymede for Zeus because of his beauty; Diomede bears Hyacinthus, whom Phoebus unwittingly kills with a disk. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4706-4757 | low | 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. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | high | Endymion is taken by Zeus into heaven, loves Hera, is deceived by a cloud shape, and is cast down into Hades. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 | high | Apollo goes to rocky Pytho playing a lyre, then swiftly reaches Olympus and Zeus's house; the gods, Muses, dancing deities, Artemis, Ares, and the Slayer of Argus participate in music, dance, or sport, while Zeus and Leto rejoice at Apollo. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | medium | Zeus carries off Ganymedes because of beauty to pour drink for the gods; Tros mourns until Zeus gives him immortal horses and Hermes explains Ganymedes will be deathless and unageing. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 | medium | Heracles formerly wandered over unmeasured land and sea at Eurystheus' command, doing and enduring many violent deeds. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 | medium | Helios rides in his chariot, shines upon men and gods, and gazes from his golden helmet. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 | medium | The passage imagines Homer’s immortal spirit in another heaven looking down on later nations making pilgrimages to a fountain caused to flow by his magic wand and seeing later great works brought into being by his songs. | record |
| Greek | The Iliad | JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14562-14665 | medium | Jove commands his son to alarm the Greeks, shake his aegis, care for Hector, increase Hector's strength, and let Ilion conquer until the Achaeans flee to the ships and Hellespont. | record |
| Greek | The Iliad | THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 | high | Ganymed, divinely fair, is snatched to upper air to bear Jove's cup as guest of the ambrosial feast. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 | low | A Paradise Lost parallel describes arrival at heaven's gate, which self-opens wide on golden hinges. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 | high | Heracles is described as a famous semi-divine subjugator, beloved by Zeus but condemned to labor for others; at the close of his career he is admitted to godhead and marries Hebe. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 | medium | Achilles asks Thetis to ascend to Olympus and petition Jove, recalling that she once summoned Briareus when gods threatened Jove with chains; Briareus stood at the throne with a hundred hands and the gods dropped the fetters. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5957-6098 | medium | Iris finds the pale, wounded Venus, brings her to Mars, receives his chariot and golden rein for her, drives her into the sky, feeds the horses ambrosial food, and brings Venus before her mother. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 | medium | The chariot flies through the sky; heaven's golden gates open, guarded by the winged Hours, and Juno reaches Olympus where Jove sits above the gods. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 | high | The wounded god is driven from combat in a dark cloud and rises over a dusky whirlwind to heaven. | record |
| Greek | The Iliad | THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8832-8968 | medium | The Thunderer travels from Ida to Olympus in a radiant chariot; Neptune unbraces the horses and fixes the car on its base. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 | high | After about a hundred-year reign, the sky turns red and a golden-looking great Dragon descends, bows before Kotei, and frightens the Empress and courtiers. | record |
| Japanese | Japanese Fairy Tales | MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 | medium | The Empress and courtiers ask to come too; some cling to the Dragon's beard and fall, while the Empress and a few courtiers ride upward until unseen. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 | high | Jofuku says Sentaro is idle and unsuited to hermit life, but will be helped by being sent to the country of Perpetual Life, where people live forever. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 | high | The Emperor leaves sadly, regards Princess Moonlight as uniquely beautiful, sends love poems, and receives verses saying she can never marry anyone on earth. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 | high | 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. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7245-7362 | high | Kokai attacks the old man, who calmly waits, laughs, turns into a large beautiful white crane, and flies upward into the heavens. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 | high | Jokwa summons clouds, rides heavenward with the vase of paste, mends the broken sky, repairs the broken pillar with legs of a very large tortoise, descends, and finds the world still dark. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 | high | The metal-taloned bird soars upward, shakes the vault of ether, splits the dome of heaven, breaks Ukko's colored bow, tears away Moon-horns, and disappears beyond Sun-land. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12219-12399 | medium | The speaker says the bride will wish she had ascended as steam, risen as smoke, or vanished as sparks, but cannot wander home like a bird, fall like leaves, perish like sparks, or vanish like smoke. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 | medium | Lemminkainen changes form and body, becomes a mighty eagle, flies on magic wings, tries to reach the highest heaven, and is burned or singed by moonlight and sunshine. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3884-4071 | high | The eagle tells Wainamoinen to sit on its back and says it remembers that he left a birch-tree standing as a home for song-birds and resting-place for eagles. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 | medium | Lake Eim's borders are occupied by violent men; the lake rises with its fish, leaves snakes, lizards, and toads behind, appears as cloud, swan, ship, and clouds, speaks to reapers, settles, and makes fields fruitful. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 | medium | Wainamoinen sings in magic accents, summons storm-wind, and orders it to carry the forgeman to dark Northland and Sariola. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 | high | The mother asks the honey-bee to fly to high Jumala and the seventh heaven to obtain the Creator's all-sufficient balsam, made from Ukko's breath and associated with divine honey of wisdom used to heal sorrow and evil. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 | medium | 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 apostle. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 | medium | The note describes Jerusalem and a journey through the seven heavens to God's throne on Borak with Gabriel in some traditions, while other early traditions regard it as vision or dream. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 | high | God creates the heavens, the earth, and what is between them in six days, ascends his throne, has no other patron or intercessor, and governs all things from heaven to earth before they come up to him on a thousand-year day. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 | medium | The King summons Joseph; Joseph requests inquiry about the women who cut their hands; the women clear him, and the Prince's wife confesses that Joseph is truthful. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 | medium | Pharaoh tells Haman to build a tower so he may reach "the avenues of the heavens" and "mount to the God of Moses"; Pharaoh's artifice ends in ruin. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 | medium | Moses' signs are called magical device; Pharaoh tells his nobles that he knows no god for them but himself and commands Haman to burn bricks and build a tower so he may mount up to the God of Moses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 | medium | "an opening into the earth or a ladder into Heaven" is mentioned as a hypothetical way to bring a sign. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18329-18469 | low | The translator note says some passages may allude to Wacih ben Salamah's ladder in a tower, by which he professed to mount up to God and receive divine oracles. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 | high | God tells Jesus he will cause him to die, take him up to himself, deliver him from unbelievers, and place his followers above unbelievers until the day of resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 | high | The note says Muhammad probably believed that God took Jesus’s dead body to heaven while the Jews crucified a man who resembled him, and discusses Qur'anic wording about God causing to die or taking to himself. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 | medium | The passage reports the claim that the Messiah, Jesus son of Mary, was slain, denies that he was slain or crucified, says they had only his likeness, and states that God took him up to Himself. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 | medium | A parable says that if the Koran were sent down on a mountain, it would humble itself and split apart from fear of God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 | medium | Believers are told to make room in assemblies and rise when told; God will make room in Paradise and uplift believers and those given knowledge to lofty grades. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 | medium | The recipient saw him "Near the Sidrah-tree, which marks the boundary" and near "the garden of repose"; his eye did not turn aside. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 | high | Sura LXX opens with a suitor asking for punishment to fall on infidels; none can hinder God, master of the ascents, by which angels and the spirit ascend to him in a day of fifty thousand years. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 | medium | Men and djinn are told that divine judgment will find them; they may overpass the bounds of heaven and earth only by divine leave, and fire and molten brass will be hurled at them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 | high | The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to emigrate to Yathrib/Medina, the escape of Muhammad and Abu Bekr to the cave of Thaur, and the flight to Medina. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6881-7048 | high | Even if a gate in Heaven were opened and the unbelievers were mounting up to it, they would say their eyes were drunken and that they were enchanted. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 | high | 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." | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 | high | Ismael is commemorated as true to his promise, apostle, prophet, and teacher of prayer and almsgiving; Edris is a truthful prophet uplifted to a high place. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11148-11218 | high | God's stratagem is described as taking Jesus into heaven and placing his likeness on another person, who is apprehended and crucified instead. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 | high | God says to Jesus: “I will cause thee to die ... take thee up unto me ... deliver thee from the unbelievers,” and later judge disputes after return to him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 | high | They say they have slain Christ Jesus, son of Mary, apostle of God; the passage denies that they slew or crucified him and says he was represented by one in his likeness. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 | medium | Notes report multiple views of Jesus' crucifixion and ascent, including substitution, being taken up into heaven, and a distinction between suffering manhood and ascending godhead. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14566-14638 | medium | Sale's note says Jesus restored the fish to life; 1,300 afflicted or poor people ate and were satisfied, were delivered from misfortunes, and the table rose to heaven and descended for forty days. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 | low | The speaker is told that if he could seek a den into the inward parts of the earth or a ladder to ascend into heaven to show a sign, the search would be fruitless unless God willed guidance. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15886-15961 | medium | "the gates of heaven shall not be opened unto them, neither shall they enter into paradise, until a camel pass through the eye of a needle" | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16761-16853 | high | Moses chooses seventy men to go with him to the mountain at the appointed time; a storm of thunder and lightning takes them away, and Moses asks whether God will destroy them for the deeds of foolish men. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 | medium | After demands that Jesus appear from heaven, a storm occurs and Jesus appears in the air with rays of glory, a purple cloud, sword, and diadem; he says, 'Behold I appear to you in your sight,' and the cloud receives him from view. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 | medium | If a gate in heaven were opened and the unbelievers ascended all day, they would still say their eyes were dazzled or that they were enchanted. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 | medium | Translator notes mention natural distinctions, fish from salt water, pearls and coral, mountains fixing the earth, stars as travel guides, and an interpretation of Nimrod's tower at Babel as a failed ascent to heaven overthrown by God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 | high | Chapter entitled "The Night Journey"; God transported his servant by night from Mecca to Jerusalem to show signs. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22863-22955 | uncertain | Commentary discusses Mohammed's journey to heaven as an intended meaning for the passage, while also listing alternate interpretations of the vision as a dream or other event. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 | medium | Opponents demand heaven falling in pieces, God and angels brought down, a house of gold, ascent by ladder to heaven, and a readable descending book; the answer says, 'Am I other than a man, sent as an apostle?' | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 | medium | 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. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 | medium | Edris is remembered as a just person and prophet, and God exalts him to a high place. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2459-2507 | medium | The passage says the idea of a destined reformation may have deepened during Mohammed's solitude, when he usually retired for a month each year to a cave in Mount Hara near Mecca. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 | medium | Nimrod is said to have considered offering to Abraham's God, then relapsed, built a tower to ascend to heaven, tried a chest borne by four monstrous birds, wandered through the air, and fell onto a mountain that shook. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 | medium | A wind transports Solomon's throne with prodigious swiftness and brings it back to Palestine in the evening after a morning journey to a distant country. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 | medium | The passage tells the speaker to trust the living God who does not die, knows servants' faults, created the heavens and earth and what is between them in six days, and ascended his throne. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 | high | "his night journey from Mecca to Jerusalem and thence to heaven" | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28271-28369 | medium | Pharaoh says he knows of no god besides himself, orders Haman to build a high tower so he may ascend to the God of Moses, and Pharaoh with his forces is cast into the sea. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 | medium | God creates the heavens, earth, and what is between them in six days, then ascends his throne; no patron or intercessor exists besides him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 | medium | Good speech ascends to God, righteous work is exalted, and wicked plotters suffer punishment while their devices become vain. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 | medium | Chief men encourage perseverance in worship of their gods, call the message a false contrivance, question why admonition was sent to him, and are challenged to ascend by steps to heaven if they possess the heavens and earth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32200-32262 | medium | Pharaoh tells Haman to build a tower to reach the tracts of heaven and view the God of Moses; Pharaoh thinks Moses lies, and his stratagem ends in loss. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32511-32573 | medium | Angels descend to those who say their Lord is God and behave uprightly, telling them not to fear or grieve and to rejoice in promised paradise; they call themselves friends in this life and the life to come. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 | medium | The passage asks whether opponents have a ladder to ascend to heaven and hear angels, rejects claims about divine daughters and idols, denies that secrets of futurity are theirs, and says their plot will be circumvented. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 | medium | Mohammed's heart is said not to have falsified what he saw. He saw the figure another time by the lote-tree beyond which there is no passing, near the garden of eternal abode, and beheld some of the greatest signs of his Lord. Notes place the tree in the seventh heaven and describe it as an utmost boundary. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35495-35590 | medium | Believers are told to make room in the assembly and rise when told; God will grant room in paradise and raise believers and those given knowledge to higher degrees of honor. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXX. / ENTITLED, THE STEPS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36878-36974 | high | A demanded vengeance on unbelievers is said to be unavoidable from God, possessor of the steps; angels and Gabriel ascend to him in a day of fifty thousand years. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIV / ENTITLED, THE COVERED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37283-37399 | low | The note says the phrase may be rendered as driving him up a mountain crag, interpreted by some as a mountain of fire where al Walid ascends and is cast down repeatedly. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 | medium | The passage says he does not attempt the cliff, then defines the cliff as freeing a captive or feeding an orphan kinsman or a poor man in a day of famine. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | high | "Becr (Abu) attends Mohammed in his flight from Mecca" and "bears testimony to the truth of Mohammed's journey to heaven". | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | medium | "Asia, the wife of Pharaoh, marytred by her husband for believing in Moses... is taken alive into paradise"; "Azral, the angel of death". | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 | high | The index lists Mohammed's journey to heaven. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 | high | “his journey to heaven” | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 | medium | The soul is separated from the body by the angel of death, gently for the good and violently for the wicked; it enters Al Berzakh, the interval between death and resurrection; a believer's soul is met by two angels and conveyed to heaven for assignment according to merit and degree. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 | high | Nimrod disputes with Abraham, has a tower, attempts to ascend to heaven, persecutes Abraham, and is punished. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 | medium | Christ is said to be taken from Mount Olivet by a whirlwind. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 | medium | One opinion places souls with Adam in the lowest heaven; Muhammad is said to have seen souls destined to paradise on Adam's right and those condemned to hell on his left during the night journey. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5283-5332 | medium | The institution is attributed to a claimed divine command from the throne of God during Mohammed's night journey to heaven. | record |
| Islamic | The Koran (Al-Qur'an) | LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 | low | The Gospel of Barnabas is described as a complete history of Jesus Christ from birth to ascension, containing many circumstances from the four Gospels but altered to favor the Mohammedan system. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7939-7987 | medium | 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. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 795-897 | low | Chapter titles include “The Night Journey,” “The Cave,” and “The Steps.” | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 | medium | The next morning Karmata's escape becomes known, causing admiration, and his adherents say God had taken him into heaven. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | high | Taliesin says he is Elphin's primary chief bard and that his original country is "the region of the summer stars." | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | low | The passage lists legends of Nala and Damayanti, Agastya draining the ocean, Parasu-Rama killing Kshatriyas, Bhagiratha bringing the Ganges from the skies, Manu and the universal deluge, Vishnu and other gods, and Rama's deeds known from the Ramayana. | record |
| Hindu | Maha-bharata | SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 | high | The concluding books are named the Great Journey and the Ascent to Heaven; after Krishna's death, the Pandavs place Prakshit on the throne, retire to the Himalayas, and die one by one except Yudhishthir, who proceeds to heaven in a celestial car. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 | medium | Sleep frees the soul from prison and pain; the soul wanders in spacious heavenly fields and wishes to dwell there without care. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 | medium | No one can overtake the camel’s foal, which flees into the hills; this is compared to the soul escaping prison bars and flying to the Lord of Grace. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | Seyyid Burhānu-’d-Dīn, Jelāl’s governor and tutor in childhood, says he carried Jelāl on his shoulder to the empyrean, but now Jelāl carries him up; Jelāl confirms the report and praises his services. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | medium | The addressee is told to be like a falcon or hawk, to beat the pinions of thought, and warned that feeding on clay makes those pinions heavy and keeps one earthbound. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | medium | The speaker asks the hearer to accept counsel, likens counsel to pearls in golden earrings and his teaching to goldsmith-art, promises ascent beyond the stars, and describes many minds tending toward unity. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | high | God may grant inward light for the tomb; after escaping a dark narrow prison, one may soar from earth beyond the realms of air. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 | low | Opposites reveal one another; honey is known by vinegar, and seeing imperfections prompts cure, unlike self-perfection. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 | high | Worldly love and quarrels are compared to children’s toys, wooden swords, and hobby-horses; God’s riders ascend on steeds of fire beyond the seventh heaven, while imagination’s steed cannot scale heaven. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | medium | Shemsu-'d-Din Hindi asks Sa'di for a sublime Persian ode; Sa'di selects Jelal's ode beginning, “Divine love's voice ... We're bound for heaven,” and praises Jelal as a monarch in Rome. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 | medium | Ali says: "Grace of God hath set thy spirit free" and tells the addressed person that he was flint but will be pearl, was in blasphemy's thorny desert but will be a flowering shrub in faith's garden; he says, "Thou art become myself; I, thee." | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | medium | The speaker urges the addressee to give his hand, quit doubt, forsake the dunghill, enter the abode of bliss, follow light from darkness over the abyss, enter heaven’s gate, and avoid the bottomless pit. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14479-14639 | medium | Satan is called “the Lapidated One”; Muslims are said to believe shooting stars are missiles cast by angels at demons trying to approach heaven to eavesdrop. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 | high | At the extreme lote-tree in the highest heaven, Gabriel could go no further, while Muḥammad continued to God's presence. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 | high | Jesus is said not to have been crucified but to have been caught up to the fourth heaven, that of the sun, until he comes again in glory. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | medium | Asked to lecture publicly to the city’s men of science, Jelāl answers with an image of a fruit-laden tree once not harvested because of doubts and now raised to the skies and beyond. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 | high | Jelāl says the human spirit is freed from the cage and dungeon of the body, flies to its source and the Eternal, and that a saint's death is like a prisoner released from a dungeon, making rejoicing proper. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | medium | At Damascus, young Jelāl is often seen walking several arrow-flights’ distance in the air and returning to the terraced roof; witnesses become early believers and disciples. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 | high | The young man says Muhammad, on the night of his ascension, saw God and many mysteries, returned partway, went back to intercede, and saw a beautiful ideal portrait on God’s throne. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | high | A learned man reports ascent to the highest heaven, learning mysteries, and seeing Jelāl near God's throne; Jelāl later says the vision is true in main facts but that he never saw the man there. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | medium | On a beautiful moonlit night, Jelāl and Shemsu-’d-Dīn are on a terraced college roof while Qonya’s inhabitants sleep on housetops; Shemsu-’d-Dīn asks Jelāl to wake them for the night’s blessings. | record |
| Sufi | The Mesnevi | CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 | high | ‘Ārif says, “It is time for me to make my journey to heaven,--to drink of the cup of God’s might.” | record |
| Sufi | The Mesnevi | CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 | medium | Amid earthquake shocks, ‘Ārif says the hour of departure is near and the earth yawns for his body; he asks about birds, sees angelic visions, starts as though to fly, and the disciples weep. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | The speaker counsels casting off lust's bonds and greed, addresses love as physician and cure, says the earthly frame ascends to heaven through love, and names Mount Sinai, God's descent, and Moses quaking. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | medium | A woman is punished by God and changed into Venus’ star; the soul lifts to heaven while the flesh consigns to hell; the addressee is warned about ambition, Adam, and shame. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | medium | The Vazir speaks from his cell, claims Jesus commanded seclusion from friends and kin, says he will no longer converse with mortals, and describes a journey to heaven and sitting on Jesus's right hand. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | medium | People born under Venus or Mars are assigned dispositions, but other stars beyond the seven planets revolve in another firmament and are bright through the Lord’s moral splendour. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 | high | Water in a tank is gradually absorbed by air and restored to its source; likewise human breath steals the soul from the clay house in words of praise ascending to God’s throne. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | medium | The lion says God sets a ladder before the feet, gives hands as tools like spades, shows work, commands responsibility, and invites seeking and union with Him. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | medium | The passage links sloth with the creed of compulsion, compares compulsion to splinting an injury, and says that one who truly loses a leg in God's fight will be met by Buraq, a chariot of light. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | ‘Umer tells of the soul’s stations, flights, fights, tribulations, timelessness, holiness, and soaring beyond aspiration; the ambassador is a willing listener and apt novice. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | medium | A human moved by the Lord can cleave natural features; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosure of heaven's mystery would burn the world like fire burns wood. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | high | The narrator says the soul’s tale is like the parrot’s tale; a crying soul calls to the Lord, God wipes away tears, the soul ascends to heaven’s gate, and its frame remains on earth while its pure soul is with the Lord. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | high | The passage counsels sweet speech and patience, says patient people mount to heaven’s dome, contrasts impatience with coming wrath, and warns against rashness even when brave. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed calls to Bilal to lift his harmonious voice and put forth the breath infused into his heart; that breath is linked to Adam losing consciousness and the hosts of heaven feeling helplessness. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 | high | Sultan Veled relates that at Balkh, when Jelāl was six, he was on the roof reciting the Qur’ān with other children; when they proposed jumping to a neighboring terrace, he called that suitable for animals and suggested springing to the firmament and visiting God’s realm. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 | high | The fable heading summarizes that the Giants try to become masters of heaven by heaping mountains for their assault, and Jupiter buries them beneath the mountains. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 | medium | The Milky Way is the high, white road for the gods to Jupiter's palace, with courts and residences of higher and lower deities nearby. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 | high | Medea mounts a heaven-sent chariot drawn by winged dragons, flies over regions, and gathers herbs from mountains, rivers, waters, and shores, pulling some by the root and cutting others with a brazen sickle. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11325-11347 | low | Bacchus's nurses are called Nyseïdes in Book III, Hyades in the Fasti, and Dodonides by a Homeric commentator citing Pherecydes; the Hyades are placed among the constellations. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 | high | “mounted into the air with winged dragons” and flies aloft over Pelion, Othrys, and other places. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 | high | Cerambus, aided by Nymphs and lifted on wings, escapes when the earth is covered by the sea in the flood of Deucalion. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 | medium | Antheas, son of Eumelus, mounts Triptolemus' winged chariot while Eumelus sleeps, falls, and dies; some suppose a daughter was changed into a bird. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 | medium | 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. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 | medium | Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 | high | The Sun's palace is high and radiant, with precious materials and doors carved by Mulciber showing sea, earth, heaven, marine deities, lands, rivers, nymphs, country deities, and twelve zodiac signs. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 | medium | Phaëton asks for his father’s chariot and command of the wing-footed horses for one day; the father regrets his oath and says he wishes he could deny the request. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 | high | The son leaps into the light chariot and receives the reins. The fiery horses Pyroeis, Eoüs, Æthon, and Phlegon beat at the barriers, which Tethys removes, and they begin moving through the air; the chariot is too light and unsteady. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 | high | Jove averts the killing, carries Calisto and Arcas through vacant space with rapid wind, and makes them neighboring constellations in heaven. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 | medium | Cicero is cited for Lycaon's daughter Calisto, Jupiter's love, her favor with Diana, her reception into Heaven as the Bear constellation, and Juno's request to Tethys explained by Arctic stars never setting. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 | high | Hyginus says Ericthonius was received into heaven as Auriga and that his leg deformity caused the saying that he was half man and half serpent; Apollodorus says he dethroned Amphictyon and became fourth king of Athens. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | medium | The explanation reports traditions: Cadmus has Semele and her son thrown into the sea; Semele is buried at Oreate; Apollodorus says she is deified as Thyone; Bacchus descends to hell, brings her away, and carries her to heaven; other authors give her divine honors. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION.; lines 694-783 | medium | Other animals look downward to Earth; Man is given an erect countenance to look upward to the heavens and stars, and rude earth assumes the previously unknown form of Man. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 | medium | Perseus is carried by fitful winds through boundless space, looks down from the sky, flies over the whole world, and repeatedly sees constellations and directions. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 | medium | Perseus binds on his wings, carries his crooked weapon, flies through the air, sees Ethiopia and Cepheus’s lands, and the text says Ammon ordered innocent Andromeda punished for her mother’s tongue. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 | medium | Perseus adds the dangers of his long journey, including seas and lands seen from on high and stars reached with his wings. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8008-8099 | medium | 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. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 | medium | Ceres yokes two dragons to her chariot, travels through the air, goes to Triptolemus, and orders him to scatter entrusted seeds in fallow and restored cultivated ground. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 | low | Erigone, daughter of Icarus, was placed among the constellations. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 | medium | The fable heading summarizes that Turnus burns Aeneas’ fleet, Cybele transforms the ships into sea nymphs, Ardea burns and produces a bird, and Venus obtains from Jupiter that her son be received among the gods. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 | high | The note reports that some ancient authors said Aeneas died in battle with Mezentius after marrying Lavinia, his body was not found, and his goddess mother was said to translate him to heaven as Jupiter Indiges. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 | medium | The fable summary says Vertumnus tells Pomona of Anaxarete and Iphis; it also says Romulus builds Rome and becomes its first king, Tatius wars against him, Juno and Venus support opposing sides, and Romulus and Hersilia become deities as Quirinus and Ora. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 | high | Mavors, with helmet laid aside, asks the parent of gods and men to fulfill the promise to raise Romulus, his deserving grandson, to the azure heaven. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11917-11982 | high | Hersilia ascends the hill of Romulus with the virgin daughter of Thaumas; a falling star reaches earth, ignites Hersilia's hair, and she ascends with the star to the skies. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 | high | 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. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | medium | The speaker claims divine prompting, announces Delphic warnings and hidden revelations, and imagines ranging among stars, clouds, and Atlas’s shoulders to view human minds and fate. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 | high | Helenus foresees Phrygian posterity building a uniquely great city; one of Iulus' blood will make it mistress of the world and then go to heaven. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 | medium | 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. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 | high | The Troezenians honor Hippolytus with a temple, priest, and yearly sacrifices; young women cut hair before marriage and bring it to his temple; he is said to become Auriga; later authors say Aesculapius restores him to life and he appears in Italy as Virbius. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 | medium | The fable summary says Julius Caesar is assassinated and changed into a star; the narrative says Caesar becomes a deity in his city, a new planet and star, and praises him as father of Augustus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | high | Jove says the one for whom Cytherea is anxious has completed his earthly years and will be caused by her and his son to reach heaven as a deity and receive temple worship. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | medium | The poet declares his completed work indestructible by Jove's anger, fire, steel, or time, says death can affect only his body, and predicts that his better part, name, and fame will survive among nations through all ages. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 | high | The explanation says Ovid concludes with the apotheosis of Julius Caesar and compliments Augustus as worthy of divine honors with a long reign. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 | high | During the games a new star or comet appeared; it was announced that the deified Julius's soul had taken its place among the stars and that Venus had procured the honor. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 | high | 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’ torch, and Jupiter’s translation of Hercules to the gods. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 | medium | Daedalus invents wings and flies from Crete; Icarus accompanies him and is drowned; the partridge rejoices as Daedalus performs funeral rites; Perdix or Talus had been thrown from Minerva's temple and transformed into that bird. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 | high | The flames spread and reach Hercules’ limbs while he despises them, and the gods are alarmed for the protector of the earth. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 | high | “the omnipotent Father, taking up among encircling clouds, bears aloft amid the glittering stars, in his chariot drawn by its four steeds.” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 | high | Deïanira distrusts Hercules's affection and sends him the garment; he puts it on and his vitals are consumed by venom. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 | high | The myth concludes with Hercules’ assumption into Olympus: his mortal part is burned, his shade descends to Hades, and his divine portion mounts from the pyre in a thunder-cloud before marrying Youth, daughter of the reconciled Hera. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 | medium | "Æneas is now made a Deity." | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 | high | The poet relates Julius Caesar’s deification and change into a star, and foretells imperishable fame for himself. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 | medium | The fable states Jupiter is charmed by Ganymede, transforms into an eagle, carries him to Heaven, and makes him cup-bearer; the narration says Jupiter desires Ganymede, takes eagle form, carries off the youth of Ilium, and Ganymede serves nectar to Jove against Juno's will. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 | medium | The text speculates about why Jupiter made Ganymede his cup-bearer and says poets place him among the constellations as Aquarius, the Water-bearer. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 | medium | Liber embraces and aids the deserted Ariadne and places her crown in the heavens; the jewels change into fires and settle as a crown-shaped constellation between Hercules and the serpent-holder. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 | high | Daedalus hates Crete and exile, is enclosed by the sea, and says Minos may control land and sea, but the skies are open and he will go that way. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 | high | The fable summary states that Daedalus makes wings to escape Crete; Icarus flies too high, the Sun melts his wings, and he dies in the sea; Daedalus later throws Perdix from a tower, but Minerva saves and transforms him into a partridge. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 | high | 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. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 | high | Moderate Shiites interpret Hallaj's doctrine as an ascetic practice of abstinence and bodily chastisement through which a person rises toward the elect and angels, is purged of the human, receives God's spirit, and acts by God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | high | Mansur walks lightly despite many chains and says his confidence is because he is going to the presence of the King. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | medium | Washing or refreshment in flowing waters from a fountain near a stagnant pool gives the traveller energy to cross deserts, scale Mount Kaf, and evade hell's guardians and the abyss. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | high | A region inhabited by angelic-origin beings is described; these beings communicate with man, aid spiritual progress, and are identified as intellectual faculties desiring release from irascibility and concupiscence. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 | high | Avicenna’s poem says the soul descended from heaven like a rare uncaptured dove, entered union with the body, grew accustomed to the world, and forgot the protected park of heaven. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | high | “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.” | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | high | Rumi's poem contrasts knowledge, which has two wings and flies like Gabriel, with opinion, which has one wing and falls or wavers. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | medium | The narrator says Rumi presents God as more immanent than transcendent and introduces a passage portraying man ascending through stages of existence back to his Origin. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | high | The passage describes development from inorganic to vegetable, animal, man, angel, and then merging in the Nameless; all existence says, "Unto Him shall we return." | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | low | “In my love to Thee I attained to a height where to tread causes the senses to reel.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | The disciple of the spiritual life wages warfare with himself; struggles with passions produce states, some of which become lasting stations through repetition. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 | medium | A comparison is made to weary travelers who reach the summit of a deep gorge, glimpse the sun, and cover their eyes. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 | high | Jāmī’s anecdote says Zangī Bashgirdī, a highly spiritual dervish, enters ecstasy during samāʿ, rises into the air, sits on a lofty arch, descends onto Majduddīn of Baghdād, and remains on him while Majduddīn spins. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | The lover beholds divine beauty in many souls and “ascends to the highest beauty” by “this ladder of created souls.” | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | medium | A poem says love is flying heavenward, rending a hundred veils, renouncing life, faring without feet, and seeing this world as invisible. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | high | He became Jesus and ascended to the dome of Heaven, glorifying God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | high | The author says Jalāluddīn prays for self-annihilation in the ocean of Godhead; the poem recounts dying as mineral, plant, animal, man, and angel, then passing beyond angelhood and returning to God. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | high | “Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.” | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 | medium | Callisto, Artemis' huntress attendant, is approached by Zeus in Artemis' form; Hera changes her into a bear; Artemis hunts her; Zeus places her among the stars as Arctos after death. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | high | Dione gives birth to Aphrodite beneath the waves; Aphrodite ascends from the ocean-depths to Olympus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 | high | Helios, son of Hyperion and Theia, rises in the east preceded by Eos, drives a gold fiery chariot with fire-breathing steeds, descends toward the sea, is followed by Selene, and rests on a couch prepared by sea-nymphs. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 | medium | Apollo requests a lyre and bow, says he will foretell the future in oracles and announce Zeus’s will, then ascends to Olympus and is welcomed by the gods. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 | high | 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. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 | high | Dionysus descends to the realm of shades to find his mother and brings her to Olympus, where as Thyone she joins the immortal gods. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 | medium | Eros awakens Psyche with the point of a golden arrow, reproaches her curiosity and folly, persuades Aphrodite to reconcile with her, and induces Zeus to admit her among the immortal gods. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 | medium | Hebe later became the bride of Heracles after his apotheosis and reception among the immortals. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | IRIS (THE RAINBOW). / HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES.; lines 5033-5050 | high | 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. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 | high | Pegasus spread his wings, flew to the top of Mount Olympus, and was received with delight by the immortals. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 | medium | Pegasus let only gods mount him except Bellerophon, whom he carried aloft at Athene's command so Bellerophon could slay the Chimaera with arrows. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LEMURES (LARVAE) AND LARES. / PENATES. / PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS. / TEMPLES.; lines 6070-6142 | medium | Greeks in remote times had no shrines, worshipped beneath the sky, and selected high mountain summits to be closer to gods believed to be above the clouds. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 | high | Daedalus tires of exile and near imprisonment by Minos, contrives wings for himself and Icarus, and trains his son to use them. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 | high | Flames ascend amid lightning and thunder; Pallas-Athene descends in a cloud and carries Heracles in a chariot to Olympus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 | high | Iobates gives Bellerophon rule and his daughter in marriage. Later Bellerophon becomes proud, tries to mount to heaven on Pegasus, and is punished by Zeus, who sends a gadfly; Pegasus throws him, and he wanders in remorse and melancholy. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | high | Sigurd hears of a warrior maiden asleep on a mountain behind flames; the cited verse says Ygg stuck a sleep-thorn in her robe. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 | medium | Thiassi's eyes are transferred to the firmament as stars; Loki's antics before Skadi are likened to sheet-lightning. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 | high | Frey ascends Odin's throne Hlidskialf, looks over the earth, and sees a beautiful maiden enter Gymir's house in the frozen North; her beauty illuminates sea and sky. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | high | Freya owns falcon plumes or a falcon garb that allows bird-like flight; Loki borrows it twice, and Freya uses it while searching for the missing Odur. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 | high | The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 | high | Völund plans revenge and fashions wings like those used by his Valkyr wife, intending to put them on once vengeance is complete. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 | medium | Bifröst, the rainbow bridge of fire, water, and air, arches above Midgard and is used by the gods to travel to earth or to Urdar well near Yggdrasil. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 | high | Odin's halls and Valhalla are described; Valhalla has 540 doors, a boar's head and eagle above the gate, spear walls, a shield roof, armour-decorated benches, and tables for the Einheriar. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | high | Iphimedeia, wife of Aloeus, boasts of Neptune's embrace and bears Otus and Ephialtes; the giant youths threaten Olympus and try to pile Ossa on Olympus and Pelion on Ossa to scale heaven, but Apollo kills them before maturity. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 | high | At morning-tide a moon appears, descends from the sky, gazes on the speaker, and, like a falcon snatching a bird, snatches the speaker up and courses over the sky. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | high | The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | high | The addressed figure departs to the Unseen, breaks a cage, flies toward the world of Soul, is likened to a captive falcon hearing the falcon-drum, and goes like a nightingale to the Rose-Garden. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 | medium | “Love exalts our earthly bodies to heaven,” makes hills dance, gives life to Mount Sinai, and Moses falls “in a swoon.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | medium | After accepting the Light and beholding what is veiled without a veil, the beloved will walk upon the heavens like a star. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | high | Neo-Platonists believed in the Supreme Good as source of all things, nature permeated with God, matter as temporary shadow, and ascent to the source through ecstasy and contemplation. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK; lines 2007-2020 | medium | The earthly Adam is taught names by God, and his glory reaches the seventh heaven. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 | medium | God's Light illumines the senses' light; senses' light draws earthward, while God's Light calls heavenward. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | Islamic belief is described as having eight Paradises arranged within one another in ascending stages, the highest being the Garden of Eden; they are gardens with trees, flowers, palaces, precious stones, houris, and rivers named Kevser, Tesním, and Selsebíl. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | high | The passage discusses criticism of Sufism, rejects self-deification, compares the gradual attainment of Sufi fusion to Buddhist Nirvana, and mentions seven stages of spiritual growth. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 | high | Wonderful childhood stories say that at six Rúmí saw visions, taught playmates philosophy, and performed feats such as flying into celestial regions. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 | high | Rúmí says that when the human spirit, after imprisonment in the body, is set free and flies to the Source whence it came, the event calls for rejoicing, thanks, and dancing. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 | high | "the 'wing of the soul' is renewed and gains strength" | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 | medium | The age "did not attempt to pierce the mists" or "scale the heights of knowledge," but was lost in doubt and rested on tradition and authority. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 | high | 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 to earth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 | high | Wings carry the soul upward; Zeus goes forth in a winged chariot, followed by gods, demi-gods, and human souls; the gods ascend to the empyrean, while Hestia remains at home. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 | high | 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. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 | high | The wing is described as akin to the divine, tending to soar upward; it is nourished by beauty, wisdom, and goodness, but wastes when fed by evil and foulness. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 | high | Souls usually require ten thousand years to return and grow wings; philosophical souls or philosophical lovers may acquire wings in the third thousand-year period. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 | medium | The uninitiated or corrupted person does not easily rise to true beauty, while the recently initiated spectator has seen many glories in the other world. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 | high | As the lover gazes, beauty comes through the eyes; the wing moistens, warms, melts open, and begins to grow through the soul. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 | high | If self-control, order, and philosophy prevail, the pair live in happiness and harmony, master themselves, enslave vicious elements, emancipate virtuous elements, and become light and winged for flight. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 | medium | The grasshoppers' reports win the love of Terpsichore for dancers, Erato for lovers, and Calliope and Urania for philosophers; Calliope and Urania are associated with heaven and thought. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 | high | Self-controlled lovers live happily, master themselves, leave the body, proceed on a pilgrim's progress, receive wings, and fly away with the same wings. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | medium | Socrates says Isocrates has genius above Lysias' orations, will improve with age, will surpass former rhetoricians, will not be satisfied with rhetoric, has divine inspiration leading him higher, and has philosophy in his nature. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 | medium | Higher rhetoric is based on dialectic; dialectic is inspiration akin to love; true knowledge of heaven and earth rests on enthusiasm or love of ideas present in this world and another. Love is divided into interested love, disinterested or mad love fixed on sense objects, and disinterested love directed toward the unseen. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 | medium | Plato is said to have a higher purpose than showing Socrates as a rival of Athenian rhetoricians; Lysias’ speech contains a germ of truth, Socrates develops it, and successive views of love yield to a higher view. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 | medium | "they grew wings like doves" and were ready to fly away together and rest. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | medium | The charioteer-and-steeds image is compared with Parmenides, but the passage says Parmenides' horses are not allegorical and that the poet approaches in a chariot to regions of light and the house of the goddess of truth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 | medium | “the charioteers and their steeds stand upon the dome of heaven” and behold intangible invisible essences not objects of sight. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | medium | The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | high | “My soul, like a homing bird, yearning for Paradise, / Shall arise and soar, from the snares of the world set free.” | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 | high | God hears angels marvel at human wickedness, sends Harut and Marut to earth as judges, and teaches them a secret word enabling nightly return to heaven. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 | medium | Zohra is identified as Venus, musician of the heavens, and protector of musicians and singers; the note says Muslims borrowed and adapted Magian legends concerning her. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 | high | The passage describes God as Creator, Ruler, Essentially Beautiful, and True Beloved; love has God as source and object; Jami and Hafiz are cited on Pure Being, Imperial Beauty, and earthly love leading to the True. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 1157-1236 | high | While the Rámáyan remains on earth, Válmíki will arise to higher spheres and dwell with Brahmá above the skies. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19379-19551 | high | The father asks the son to delay going to Yama's realm and imagines petitioning Yama, Vivasvat's son and King of justice, to restore the child. | record |
| Hindu | The Ramayan of Valmiki | Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 | medium | “Embodied to the skies he went / For love of truth preëminent.” | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 | high | Ráma, Lakshmaṇ, and Sítá approach Śarabhanga beside the holy flame, bow and sit; Śarabhanga explains that Indra came to take him to Brahmá’s sphere, earned by penance, but he waited to see Ráma. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 | high | After a heavenly departure, many classes of ascetics practicing severe disciplines gather around Rama in Sarabhanga's hermitage. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 | high | Ráma says birds, serpent-lords, spirits, gods, and saints remain there seeking merit; perfected saints cast aside mortal bodies and go to heaven transformed, while gods grant rule, goods, immortal life, and spirit status. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 278-475 | low | Book V titles include Hanumán’s leap, Lanká, the guardian goddess, within the city, the court, Rávan’s palace, the enchanted car, the ladies’ bower, Rávan asleep, the banquet hall, the search renewed, despair and hope, the Asoka grove, Sítá, Hanumán’s lament, Sítá’s guard, Rávan, Sítá’s fear, Rávan’s wooing, Sítá’s scorn, Rávan’s threat, the demons’ threats, Sítá’s reply and laments, Trijatá’s dream, Hanumán’s deliberation and speeches, Ráma’s ring, Sítá’s speech, Sítá’s gem, the ruin of the grove and temple, and defeats of giants. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 | low | Vishṇu comes to the council crowned with glory, bearing shell, mace, and discus, wearing saffron robes, and riding his eagle. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 | medium | Grieving, Rāma lays the bird on the pyre and kindles the flame to burn the body of his friend. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 | high | Kabandha rises from the pyre spotless and resplendent, adorned with wreath and gold ornaments, and appears in a bright swan-drawn chariot in the sky. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 | high | Kabandha, high in the air, gives counsel to the royal pair; he wears a wreath and radiance like the sun, and the brothers look up at him as a blissful being. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 | high | Kabandha regains a spotless sunlike form, departs heavenward, and tells Rama from the air to seek Sugriva's friendship. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 | medium | 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. | record |
| Hindu | The Ramayan of Valmiki | Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39090-39196 | high | 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. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 | high | Sampati mourns Jatayus and recalls that the two brothers flew toward the sun; he shielded Jatayus, his feathers burned away, and he fell on Vindhya hill. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 | high | Sampati recalls that he and Jatayus vowed near Kailasa to chase the sun; flying upward, they viewed cities, earth, rivers, Meru, Vindhya, and the Lord of Snow below. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 | medium | The speaker urges the Vánars onward to find the dame alive, points to his new wings as a ground for confidence, and springs from the crag into the sky, stilling the chieftains’ doubts. | record |
| Hindu | The Ramayan of Valmiki | Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 | high | As a child Hanumán sees the new sun, takes it for tree-fruit, and leaps three hundred leagues upward without fearing the Day-God's beams. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45380-45532 | medium | The car gleams with gems and gold; the Wind-God’s son gazes at it, and it is proclaimed as Viśvakarmá’s noblest work. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused. / Canto XLIII. The Ruin Of The Temple.; lines 47228-47324 | medium | He rises into the air and proclaims that many mighty Vānaras obey Sugrīva, will cross the sea, and will bring down Lankā, Rāvaṇ, and those who oppose Raghu’s son. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47440-47613 | medium | The war between the Vánar and the fiend amazes gods and Asurs; earth, wind, sun, thunder, and ocean respond with ominous disturbance. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 476-658 | medium | Titles include 'Fear For Sítá', 'Mount Arishta', 'Hanumán’s Return', 'The Feast Of Honey', 'The Tidings', and 'Ráma’s Speech'. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 | medium | Hanuman scales Mount Arishta, whose summits overhang the deep; the mountain is adorned with woods, clouds, morning rays, mineral colors, cascades, and rills. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations.; lines 51419-51500 | low | After addressing the chiefs, Rama looks at Suvela's crest, is moved by the sight, and longs to climb the mountain height. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 | high | Rama proposes scaling Suvela hill, resting on its crest with Sugriva, Lakshman, and Vibhishan, and viewing the city of the foe who stole his beloved from the wood. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 | medium | Rama orders Lakshman to marshal the legions, says the armies will ascend Lanka's walls, descends from the peak, and assigns posts at the gates to Rama, Nila, Angad, Hanuman, and Sugriva. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 | medium | Hanuman flies through the air, passes the sea, sees mountains, waters, lands, the snowy Himalaya, cascades, sages’ retreats, and divine seats or abodes, then reaches the hill where the herbs shine. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 | medium | Maheśvar says Ráma should have sons with Sítá, perform the horse offering, give gifts, ascend to the gods’ home, and salute his father, who comes from the immortals’ dwelling. | record |
| Hindu | The Ramayan of Valmiki | Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 | medium | Vibhishaṇ says Pushpak, a wondrous chariot made by divine hands and seized by Rávaṇ from the God of Gold, can bear Ráma through the air to Ayodhyá in one day. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 | medium | Sugriva and the Vanar lords join Rama, Vibhishan follows with giant chiefs, and the wondrous car rises from earth and passes through the clouds, carrying kings. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 | high | Garuḍ, son of Vinatá and king of birds, tells Anśumán not to grieve: the sons died by Kapil’s hand, require a holier flood than earthly water, and Gangá’s waves can wash their ashes and bring them to Indra’s heaven. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 | high | Time reports Brahma’s message: Rama/Vishnu had formed Brahma from a lotus from his navel while sleeping on the ocean, had undertaken preservation, destroyed Ravana to deliver mankind, and may now prolong his earthly stay or ascend to heaven. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 | high | Lakshman goes to the Sarayu, suppresses his senses, is conveyed bodily by Indra to heaven, and the gods rejoice at the arrival of the fourth part of Vishnu. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 | medium | Rama enters the glory of Vishnu with his body and followers, then asks Brahma for an abode for the devoted people who accompanied him; Brahma appoints a celestial residence. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58534-58632 | high | The gods rain immortal chaplets, pour pure amrit on the king’s head, heavenly beings praise him, and he is placed on a gem-bright golden car and carried through the air. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 | high | Spirits, sages, and bards condemned to earth press around the tide sanctified by Śiva; by touching the pure wave they are freed from sin and return to the skies. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 | high | Gangá reaches the sea, goes below through the path dug by Sagar’s sons, and Bhagírath leads her purifying waters over his kinsmen’s dust; their spirits gain beatitude and rise to heaven. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 | medium | Urvasî briefly returns at the Lotos-lake, refuses to stay, later tells Purûravas to come on the last night of the year when a son will be born, and advises him to ask the Gandharvas to make him one of them. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 | high | Hanumant is described as reddish-gold; as a child he leaps from a mountain toward the sun, and Indra strikes him with a thunderbolt, breaking his jaw and causing him to fall on a mountain. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 | low | The gods are said to have praised Agni with Stomas, and Jyotishtoma is explained by reference to Agni rising to the sky in the shape of light. | record |
| Hindu | The Ramayan of Valmiki | INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 | high | Yayāti was invited to heaven by Indra, conveyed by Mātali, Indra’s charioteer, and afterwards returned to earth. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 | medium | Vishnu’s three steps typify the rising, culmination, and setting of the sun. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 | medium | Sunábha is the mountain that rose from the sea when Hanuman passed over to Lanká. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 | high | Triśanku was raised to the skies to form a constellation in the southern hemisphere. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS / INVOCATION.(1); lines 661-687 | low | Válmíki is praised as a bird of charming song who mounts on Poesy’s high spray and sings Ráma in a deathless lay. | record |
| Hindu | The Ramayan of Valmiki | Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 | high | Triśanku, a true-souled king of Ikshváku’s line, longs to make great offerings to the gods and win his way to heaven alive. | record |
| Hindu | The Ramayan of Valmiki | Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 | high | Triśanku, a true-souled king of Ikshváku’s line, longs to make great offerings to the gods and win his way to heaven alive. | record |
| Hindu | The Ramayan of Valmiki | Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed.; lines 7468-7567 | high | “I, in the body, Saint, would fain / A mansion in the skies obtain.” | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 | high | Viśvámitra presents Triśanku to the gathered saints and asks them to order the rite so the king may rise bodily and win a mansion in the skies. | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 | high | Viśvámitra presents Triśanku to the gathered saints and asks them to order the rite so the king may rise bodily and win a mansion in the skies. | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 | high | Indra sees Triśanku entering the blessed regions, says no home is prepared for him, and orders him to fall headlong earthward. | record |
| Hindu | The Ramayan of Valmiki | Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7736-7795 | high | Viśvámitra says he vowed to bear Triśanku to the skies clothed in his body and asks that the king ascend and the new stars remain secure forever. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7798-7982 | low | Śunahśepha, distressed and weeping, begs Viśvámitra to save him, let the king obtain his will, preserve his life, and allow him to rise to heaven. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | low | Following Sampáti’s counsel, Hanumán leaps two hundred leagues across the sea to Lanká, finds Sítá beneath Aśoka boughs, gives her Ráma’s ring, and receives a pledge from her hand. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 93-277 | high | Book I middle titles include Birth of Gangá, Sons of Sagar, Cleaving of the Earth, Sagar’s Sacrifice, Bhagírath, Descent of Gangá, Quest of the Amrit, Indra and Ahalyá, Ahalyá Freed, Vasishtha’s Feast, Hermitage Burnt, Trisanku Cursed, Trisanku’s Ascension, Ambarísha’s Sacrifice, Menaká, Rambhá, and Visvámitra’s Triumph. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 | medium | Jamadagni's son explains his obligation not to remain on earth by night, asks to keep his power to wander to Mahendra, accepts that his penance-won worlds may be destroyed or barred, and recognizes Rama as Lord of Gods and slayer of Madhu. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 | medium | Poets are invoked: Hesiod is cited for the easy path of vice and toil before virtue, and Homer for gods being turned by prayers, sacrifices, entreaties, libations, and the odour of fat. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 15157-15248 | medium | “we are near the spot at which we may see the truth in the clearest manner with our own eyes” | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 | high | The lower intellectual subdivision uses figures as images and proceeds hypothetically downward; the higher passes out of hypotheses and goes up to a principle above hypotheses, through ideas themselves. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18746-18778 | medium | Reason, by dialectic, uses hypotheses as steps and points of departure into a world above hypotheses, soars to the first principle of the whole, and descends again through ideas without sensible objects. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | high | The prisoner is “reluctantly dragged up a steep and rugged ascent” and forced into the presence of the sun. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 | high | The speaker says the prison-house is the world of sight, the fire’s light is the sun, and the upward journey is the ascent of the soul into the intellectual world. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | high | The founders must compel the best minds to ascend until they arrive at the good; after they have ascended and seen enough, they must descend again among the prisoners in the den and share their labours and honours. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 | medium | The speakers ask what knowledge would “draw the soul from becoming to being” and add that it should have usefulness in war for young warrior athletes. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19308-19466 | medium | Arithmetic and calculation deal with number and lead the mind toward truth; the man of war needs number to array troops, and the philosopher must rise out of the sea of change and grasp true being; the guardian is both warrior and philosopher. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | high | Geometry is tested by whether it aids the “vision of the idea of good” and turns the soul’s gaze toward “the full perfection of being.” | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | medium | The interlocutor says astronomy “compels the soul to look upwards” and leads from “this world to another.” | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | high | Knowledge of being and the unseen makes the soul look upward; sensory particulars, whether found in the heavens, ground, water, or land, are not science. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | high | The passage describes prisoners released from chains, moved from shadows to images and light, ascending from an underground den to the sun, and first seeing images in water; firelight is contrasted with the sun. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | medium | Mathematical sciences are said to dream about being while hypotheses remain unexamined; dialectic goes to the first principle, removes hypotheses, and lifts the eye of the soul upward from a slough. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 | medium | Plato is said to have a Pythagorean reverence for numbers and numerical proportion. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | high | At fifty, those who survive and distinguish themselves must 'raise the eye of the soul' to the universal light and behold the absolute good. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 | medium | Socrates introduces an analogy of upper, middle, and lower regions; a person moving from lower to middle may mistake the middle for the upper if he has never seen the true upper world, producing wrong ideas about pleasure and pain. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24067-24188 | medium | The speaker says to look at the soul's love of wisdom, its sought society and converse, and its kinship with the immortal, eternal, and divine; if it followed this superior principle, it would be borne by divine impulse out of the ocean and disengaged from stones, shells, earth, and rock. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 | high | The judges send the just upward to the right and the unjust downward to the left; the souls bear symbols or sentences of their deeds. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 | medium | After rest, at midnight a thunderstorm and earthquake occur, and the souls are driven upward in many ways to their birth, like shooting stars. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 | low | The passage asks whether justice or injustice is more profitable, invites the reader up to a hill over the city to view one form of virtue and many forms of vice, and says the virtuous state is ruled by reason as monarchy or aristocracy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 | low | Metaphysicians are said to pass beyond human thought and language and to reach a height where they are 'moving about in worlds unrealized.' | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 | medium | The speaker says the order of education should be reversed: begin with gymnastics in youth, then increase the gymnastics of the soul as the person strengthens, and finally return to philosophy after active life. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | medium | The guardian must “take the longer road” and seek a “higher region” above the four virtues. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 | low | The passage describes philosophical imagination as moving among ideas, myths, fancies, facts, and figures of speech, and identifies Books V-VII as reaching the summit of speculation. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 | high | Knowledge is described as stages in an ascent to the idea of good and as four divisions with corresponding faculties: pure intelligence, active intelligence, faith, and perception of shadows. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 | medium | The passage says Plato gives only a glimpse and no clear explanation of his higher method of knowledge. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | high | A truth, one and self-existent, is approached by a ladder from above; unity is like the sun and light, and the mathematical sciences are steps of the ladder toward the idea of good. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | high | A captive is dragged up a steep ascent into the sun's presence, gradually perceiving shadows, water reflections, moon, stars, and finally the sun, which is said to give the year and seasons. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 | high | The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | high | “The vision of knowledge of which I speak is seen not with the eyes, but with the mind.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | high | “the royal road out of the cave into the light” and “the elevation of the soul to the contemplation of the highest ideal of being.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3983-4011 | high | Dialectic “rises to the principle which is above hypotheses” and leads the soul's eye from ignorance into “the light of the upper world.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | high | At thirty, a further selection is made of those able to withdraw from the world of sense into the abstraction of ideas. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4091-4148 | high | Plato is said to explain the philosopher's relation to the world through allegory; at the start of Book VII he uses the figure of a cave with an opening toward a fire and an upward way to true light, with dialectic represented by the way from darkness to light. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 | high | 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. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 | medium | The passage symbolizes two kinds of disordered eyesight: the captive transferred from darkness to day and the heavenly messenger who voluntarily descends into the den for the good of fellow-men. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 | medium | A simile presents upper, middle, and lower regions; one moving from lower to middle imagines he is going up into the upper world, through ignorance of the true regions. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 | high | Judges sit between the chasms, directing the just upward on the right with a seal set before them and the unjust downward on the left with a seal behind them. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 | medium | The moon, spindle, column of light, and chains are discussed; the passage says the spindle is of adamant, fastened to chains extending to the middle of the column of light, and that the column holds heaven together, though the exact arrangement is not explained. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 | medium | The passage contrasts reformers who isolate the animal part of human nature with the speaker's view of humans as many-sided, moving between good and evil, and striving to rise above themselves. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 | medium | “the good which is the higher sphere of dialectic, is the perfect truth to which all things ascend, and in which they finally repose.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8481-8570 | medium | People “do not lift up their eyes to the hills” and are “not awake when the dawn appears,” while Plato offers a “height” from which to see the future. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | medium | A line from the utmost heavens toward earth is called the Plumb Line of the Universe; where it greets earth, the setting sun is faced and life's fatal square no longer falls. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | medium | After building an earthly home, the speaker encounters a face; his invisible soul brings a divine message, saves him from earthly fetters, bids him rise to skies and waters of eternity, and he drinks wine of immortality from a golden chalice before returning the cup. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | medium | Beings lift and drop veils, progress onward through rounds, spheres, systems, countless suns, and years, approaching unknown suns and nameless colors. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | medium | The first poem calls slumbering souls to awake, addresses a Master who dispels mortal darkness, and asks to be led by a sure path to where the spiritual sun rises and great peace reigns. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The soul is told that if it could doff flesh and bone it would soar about the heavenly throne; it left a starry home to dwell as an alien on earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 | high | "Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | high | The speaker compares himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but finds no worthy sharer of secret thoughts and goes out by the door he entered. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 | high | The heart is told that freedom from grief inherent in matter will make it a pure soul, mounting to the heavens and dwelling in the firmament. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | high | Burak is the winged mule of Muhammad, used for the journey from Jerusalem to heaven. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | high | The phrase is glossed as the Mystic Road or Way of Salvation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | medium | Bahram Gur had seven castles of different colors, each with a royal mistress and story; these are said to figure the seven heavens and perhaps an eighth represented by the book. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 | high | Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven; in studying the addressee's being, their heads are turned, overset, and spinning. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 | medium | A cited quatrain says the speaker, as a falcon, flew from the World of mystery to soar upward, found no intimate friend, and came out by the same door by which he went in. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 | high | “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.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 | high | The soul can cast off or purify itself from the body's dust and soar naked in heaven or the Empyrean; earthly confinement is shameful. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 | medium | Some authors distinguish seven Sufi voyage stages corresponding to celestial degrees for the soul after death; metaphysicians object that the soul cannot return to a determined place, and celestial intelligence will absorb the soul after bodily separation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | CVII. / VARIATIONS / OMAR KHAYYAM / STANZA; lines 4667-4708 | high | “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. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | medium | Learned figures amaze the world, their high thoughts are compared to Borak raised heavenward, yet they strive in vain to know God; the note identifies Borak as Muhammad's steed for the nocturnal ascent to heaven. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | Glad hearts avoid notoriety and luxury, do not haunt ruined earth like owls, and fly Simurgh-like to the sky. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 | high | The speaker soars to heights of rapture, adores pure wine with drunken Maghs, becomes beside himself, and rests in a pure temple with the phrase 'Am not I your Lord?'; the note links the phrase to Koran vii.171 and Hafiz, Ode 43. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | high | The original beings are described as strong and swift, attempting to scale heaven and attack the gods; the gods deliberate over human pride and the fear of losing sacrifices. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | high | The seeker begins with one beautiful form, advances to all beautiful forms, beauty of mind, laws and institutions, sciences, the vast sea of beauty, and the final vision of the science of beauty everywhere. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 | high | "begin from the beauties of earth and mount upwards ... using these as steps only" toward the notion and essence of absolute beauty. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | high | The passage describes a mystery of love in man beyond immediate sex; Socrates is passionate but self-controlled; love in Phaedrus and Symposium is mystical contemplation of the beautiful and good and can rise to philosophy's highest secret. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 | low | Agathon's rhetoric is said to elevate the soul to sunlit heights; he distinguishes Love from Love's works, hints that Love is always of beauty, and speaks of Love as creator and artist. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | high | Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | high | The philosopher is said to be incited to take the first step in upward progress by the beauty of young men and boys. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | high | The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam, The Path | high | Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality. | record |