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 | low | 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 |
| Celtic Irish | Heroic Romances of Ireland | The Courtship of Etain (Leabhar na h-Uidhri version); Etain transformed, wind-borne, swallowed, and born again | high | Fuamnach and Bressal Etarlam transform Etain into a butterfly and a magical wind carries her away for seven years. | record |
| Celtic Welsh | The Mabinogion | Branwen the daughter of Llyr; cauldron origin and battlefield use | high | Bendigeid Vran says the cauldron restores a slain man by the next day, but the revived man cannot speak. | record |
| Egyptian | The Book of the Dead | CHAPTER VII, The Judgment of Osiris; Chapter CXXV and Papyrus of Ani judgment vignette | medium | Horus tells Osiris that Ani's heart is righteous, has come forth from the Balance, has no sin before any god or goddess, and that Thoth has written the judgment. | 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 LXIV is an epitome of the whole Book of the Dead, and it formed a "great and divine protection" for the deceased. | record |
| Persian | Persian Literature, Volume 1 | THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 7091-7112 | medium | Reins, trappings, club, spear, sword, and shield are brought; she embraces them, beats her face, clings to them in a trance, and mourns day and night without relief. | record |
| Norse | The Poetic Edda | HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11252-11299 | high | Sigar reports Helgi fell in the morning at Frekastein; calls him the noblest king beneath the sun; says Alf has the joy of victory. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 | low | The sky thickens; rain and hail come down; Trojans and Tyrians scatter; streams pour from hills. Dido and Aeneas enter the same cavern, Earth and Juno give a sign, fires flash, and Nymphs cry from the mountain-top. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 | high | “Souls, for whom second bodies are destined and due, drink at the wave of the Lethean stream the heedless water of long forgetfulness.” | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 | high | Ghosts go to Elysium until time removes pollution; after the thousand-year wheel, a God summons them to Lethe so they forget and desire return to the body. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 | medium | Aeneas sees a beautiful armed youth with little cheer and downcast eyes, asks Anchises who he is, and notes dark Night fluttering round his head. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4945-4992 | high | Hippolytus came again to daylight and upper air, recalled by Diana's love and the Healer's drugs. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5479-5516 | medium | The father asks Jupiter to restore his past years and recalls cutting down enemies, burning conquered shields, and killing King Erulus, who had three lives and triple arms from Feronia. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 | medium | Venus says the Rutulians are bold, Turnus drives through battle, the Trojan camp is no longer protected by bar or bulwark, fighting reaches gates and walls, trenches fill with blood, and Aeneas is away and ignorant. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1204-1297 | medium | When the boy is near death, the divine girl says she is a tray, the divine boy is a pestle, both made with the grandfather's axe; the discarded rusting axe is angry and caused the illness. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1391-1474 | high | The shark laughs at Okikurumi; Okikurumi cuts the rope, reaches land after a long time, and revives the dead Samayunguru. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | high | The hunter searches a remoter mountain district of the underground world and eats grapes and mulberries from trees while tired and hungry. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | high | He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10947-11054 | medium | The princess asks the bird to identify her brothers among the black stones; the bird reluctantly tells her to take a pitcher and sprinkle its water over every black stone while descending. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3445-3549 | medium | The captain says the goods belonged to Sindbad of Bagdad, who was believed drowned after passengers landed on a supposed island that was actually an enormous sleeping whale; the whale plunged into the sea when it felt the heat of a kindled fire. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3824-3922 | medium | The captain asks the narrator to trade merchandise belonging to a dead passenger; the ship's list-keeper asks the registration name, and the captain replies, Sindbad the Sailor. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4109-4187 | medium | The narrator appeals unsuccessfully to the king and bystanders, is lowered into a gloomy pit with seven loaves and a pitcher of water, and is sealed in by a stone. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4377-4474 | medium | After burying the last companion, Sindbad has little food left and begins digging his own grave while regretting his wandering life. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7899-8017 | medium | After two days in darkness, Aladdin rubs the ring while praying; an enormous genie called the Slave of the Ring appears, and Aladdin commands it to deliver him, after which the earth opens and he is outside. He later shows his mother the lamp and fruits, which are precious stones. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8148-8267 | low | Aladdin wins the people’s hearts, is made captain of the Sultan’s armies, wins battles, and remains modest and courteous for several years. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2092-2197 | high | Goonur springs onto the supposed nest, sinks into water, cannot escape drowning, and his wives watch the success of their stratagem before returning to camp. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2400-2492 | medium | Although slain and with every bone broken, Bougoodoogahdah continues to cry her name; a man sees her heart move and a little bird come out of it. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 | high | Bahloo says that if the daens obey, they will come to life again after death. He throws bark into the creek, where it rises and floats, then throws a stone that sinks, saying refusal will make them like the stone and never rise again. The daens still refuse. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 457-559 | high | Bahloo says that if the daens obey, they will come to life again after death. He throws bark into the creek, where it rises and floats, then throws a stone that sinks, saying refusal will make them like the stone and never rise again. The daens still refuse. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 | medium | Byamee cuts open the kurreahs, removes the slime-covered and seemingly lifeless wives, lays them on red-ant nests, sees signs of life, hears a thunder-like sound from their ears, and the women rise; he warns them about deep Narran holes where kurreahs may dwell. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 | high | The goat, remembering former births, says he had once been a Brāhman who killed a goat for the Feast of the Dead; because of this he has had his head cut off in five hundred births, less one, and this is the last. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BANYAN DEER. / END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.; lines 10204-10299 | high | The Brāhman says he will not kill the goat and will protect it, while the goat replies that he cannot escape death that day and that his past evil is powerful. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE.; lines 10730-10748 | medium | The king remains firm in the Bodisat’s teaching, does charity and good deeds for life, and after death is reborn in the world of the gods. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED. / END OF THE STORY OF THE THOROUGHBRED.; lines 11060-11105 | medium | The king asks whether the horse drank and bathed, hears the explanation, honors the Bodisat, and praises him for understanding an animal’s motives; both later pass away according to their deeds. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11495-11629 | medium | Long ago in Benares, the Bodisat is born as a bull; as a young calf he is given to an old woman, who raises him like a son and feeds him on gruel and rice. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11632-11771 | medium | The Teacher asks a monk if he is love-sick over a fat girl, says she will bring evil on him, and states that in a former birth he lost his life on the day of her marriage and became food for the multitude. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | high | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | high | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12038-12183 | high | Sakka says charitable beings became his attendants, tells the female being she has been reborn as an animal because she did no such works, exhorts her to righteousness, and confirms her in the Five Commandments. | 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 13100-13229 | medium | The Teacher says the monk behaved the same way in a former birth and tells the story at the Elder's request. | 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 13596-13607 | medium | "There the then Pacceka Buddha died, and on his death no new being was formed to inherit his Karma" | 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 15042-15226 | low | “Transmigration of souls, lxxv” and “Truth-act, curious belief of, 235” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 | high | The passage says the qualifications necessary for making a Buddha are not acquired in one life only, but result from many deeds performed through a long series of consecutive lives. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1561-1655 | high | The Cariyā-Piṭaka is described as showing when and in what births Gotama acquired the Ten Great Perfections required for becoming a Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 | medium | “I am supreme in the world; this is my last birth; henceforth there will be no rebirth for me.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1657-1752 | medium | Buddhist bas-relief carvings on railings around dome-shaped relic shrines at Sānchi, Amaravatī, and Bharhut are described as illustrations of Jātaka Birth Stories, including scenes from Gotama’s last or previous births; some Bharhut carvings have Jātaka titles inscribed over them. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 | medium | The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 | medium | The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 | medium | Successful Kammaṭṭhāna leads to brotherhood, humility, holy calm, Nirvāna, and escape from transmigration. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17081-17197 | high | Fools seek salvation as safety from divine wrath through rites and delusions that become spiritual bonds; death to oneself and spiritual rebirth is identified as true salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2024-2110 | high | After the two stories, a Conclusion identifies personages in the Birth Story with those in the Introductory Story; in some cases characters in the past story are not supposed to be reborn on earth in the present story. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2112-2201 | medium | The number 550 is said not to exactly represent distinct births of the Bodisat; Kulāvaka has two consecutive births of the future Buddha, while six mentioned Jātakas do not represent distinct births at all. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 2203-2284 | medium | Indian Buddhists repeated stories ascribed to the Buddha and gave them sacredness by ‘identifying the best character in each with the Buddha himself in some previous birth’; such stories became ‘Jātakas.’ | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 | medium | “I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 363-474 | medium | The orthodox Buddhist account says the Buddha told stories of his own previous births to explain events; disciples learned and repeated them; 550 were collected, transmitted in Pāli, carried to Ceylon by Mahinda, translated into Siŋhalese, and later re-translated into Pāli. | 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 4875-4993 | high | The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besides the present supreme Buddha, and the Bodisat received prophecy from each of the twenty-four Buddhas. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | medium | Verses praise rewards of Bodisats destined for Buddhahood: they traverse a long road through vast ages and are not born in hell, between worlds, as hungry ghosts, as small animals, or with certain impairments when born among humans. | 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 | high | Kanthaka realizes he will not see the Bodisat again, dies of grief out of sight, is reborn in Tāvatiŋsa heaven as an angel named Kanthaka, and Channa returns weeping. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 | medium | The Bodisat performs uttermost penance with one seed, one grain, or complete fasting; angels infuse sap of life; he becomes skeletal and dark, loses the Thirty-two signs, suffers pain, faints, and falls. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 | medium | After attaining Omniscience, he sings the Hymn of Triumph, described as sung by all Buddhas, about many births, the cause of individuality, broken house-beams, Nirvāna, and the end of craving. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8039-8169 | medium | The Blessed One, staying at Sāvatthi, speaks about a discouraged monk and says one who gives up will sorrow like the Seriva trader who lost a golden vessel worth a hundred thousand; the monks ask for an explanation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8418-8527 | medium | The monks say they were praising the Buddha; the Buddha says Little Roadling has now become great in religion through him and formerly became great in riches through him, and begins to reveal what was hidden by change of birth. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / 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.; lines 8787-8924 | medium | The Teacher tells the monk that formerly he had a sense of shame and lived conscientiously for twelve years as a water-sprite. | 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 9054-9189 | medium | Makhā Deva gives up sovereignty, becomes a hermit in the Mango-grove, practices goodwill and meditation for eighty-four thousand years, is born in Brahma heaven, later becomes King Nimi in Mithilā, reunites his family, becomes a hermit again, and returns to Brahma heaven. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9506-9618 | medium | The Buddha says he was formerly also a source of salvation and refuge to these two, and he reveals what had been hidden by change of birth. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 | medium | The Bodisat continues instructing the deer through life and passes away with his herd according to his deeds; the king also follows the exhortations and later passes away according to his deeds. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER.; lines 9749-9823 | medium | The Master teaches the Four Truths; the love-sick monk is converted. The Master identifies the mountain-deer as the love-sick brother, the roe as his former wife, and the tree fairy who preached on passion as himself. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | low | The speaker says the soul's mandate is exhausted with the mortal coil and laments laboring, wearing out, and departing suddenly to an unknown destination. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 | medium | “Not until death lifts the veil can we truly know that this life is bounded at each end by an immortality to which the soul finally reverts.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 | medium | “Life and Death belong to Destiny. Their sequence, like day and night, is of God.” | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | high | Tzŭ Yü says he is not afraid; he expects decomposition and imagines body parts becoming a cock, a cross-bow, wheels, and a chariot with his soul as horse; he accepts life and parting from life according to the same law. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 | medium | Tzŭ Lai says Tao gives him form, manhood’s toil, old age’s repose, and death’s rest, and is arbiter of life and death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | medium | Those who enjoy the happiness of God fulfill divine functions when born, undergo physical change when they die, exert the Negative in repose, and wield the Positive in motion. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 | medium | The Sage’s birth is the will of God, death is a modification of existence, repose shares Yin passivity, and action shares Yang energy. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7491-7622 | medium | Chuang Tzu replies that he was at first affected, but then remembered that his wife had existed before birth without form or substance, then received substance, form, and birth. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | medium | Chuang Tzŭ asks if the skull would accept renewed body, bones, and flesh to return to family and friends; the skull refuses to exchange its happiness for mortal toil. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | medium | Lieh Tzŭ sees an old skull while eating by the roadside, points at it with a blade of grass, and says only they know there is no such thing as life or death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 | high | Renouncing the world removes worldly cares; this produces a natural level equivalent to re-birth, and the reborn person is near Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 | medium | Lao Tzŭ describes Heaven, Earth, sun, moon, and creation following TAO, and compares the TAO of the perfect man to the unfathomable sea, ending only to begin again and informing creation without exhaustion. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | medium | Reflection on sleep deepens doubt: dreams seem indisputably real while asleep but are recognized as baseless after waking, suggesting waking notions may also be overturned in another state. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1202-1311 | high | The prince floats on an uprooted tree; a snake and rat, both former men reborn near buried wealth, climb onto it, and a rain-beaten parrot drops onto it too. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10074-10174 | high | Finn says that if the pigs are left as they are, "they will come to life again," and orders, "let us burn them" and throw their ashes into the sea. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12055-12156 | medium | The berries have virtue: they prevent sickness and disease, give liveliness like wine and satisfaction like mead, make a hundred-year-old young again, and make a young girl a flower of beauty. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12892-12983 | medium | Diarmuid says Finn can heal him because, when Finn received knowledge at the Boinn, he also gained the power that anyone receiving a drink from his palms would be young and well from sickness. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 12985-13086 | medium | Angus says he had watched and protected Diarmuid every night since bringing him to Brugh na Boinne as a nine-month-old until the previous night; he says Diarmuid's blood has been shed by the Boar, calls Finn's action treachery, and orders the body taken to the Brugh, promising either to bring Diarmuid back to life or put life into him so he can speak daily. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN; lines 14266-14358 | medium | Twenty-seven remaining Fianna come west to Teamhair, are ignored, lie on the hillside, put their lips to the earth, and die. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1565-1661 | medium | Lugh says the apples are from the Garden in the East of the World; they are like burned gold, taste of honey, heal pain and sickness, and never diminish by being eaten. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 | medium | After the Fianna are broken up, it is doubtful Finn dies; he comes again in another shape, and Oisin is made king over a divine country. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 | high | At the well of Slaine, Diancecht, Octruil, and Airmed sing spells and add herbs; dead or death-wounded men placed in the well come out whole and more vigorous in battle. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2511-2568 | medium | C, the Druid of Nuada of the Silver Hand, dies on a flowered plain; after his grave is made, a lake bursts over the grave and plain and is named Loch C. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 | medium | At the Feast of Age, the Tuatha de Danaan drink Goibniu's ale, which keeps whoever tastes it from age, sickness, and death. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 | high | Manannan gives his own swine for food; though killed and eaten one day, they are alive and fit for eating again the next day, continuing forever. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3388-3493 | high | Etain is blown through Ireland for seven years, falls into a golden cup beside Etar's wife, is drunk with wine, and after nine months is born again as Etar's daughter. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 | medium | The woman calls for food for the guest; the man of the house says he has seven pigs that can feed the whole world because a pig killed and eaten today will be alive again tomorrow; another man enters with an axe, a log, and a pig. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 | medium | The young man has a golden-colored apple; he eats a third of it, yet it is never less, and it nourishes the two so that age and sorrow do not touch them. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6714-6821 | low | Glasan finds a house full of dead bodies, hides among them, sees a one-legged, one-armed, one-toothed hag eat from the bodies, kills her, and then three young men leap from her body; two are killed and one escapes. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8134-8219 | medium | Ogarmach challenges Finn; their fight is compared to great waves, and Finn cuts through her crown, beheads her, then falls in blood as though dead but rises again. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8361-8449 | low | Adhnuall, one of the hounds brought back from Arthur, later leaves a great battle between the Fianna and Macoon in Leinster and wanders northward. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 | medium | At the battle of Magh Tuireadh, Lugh cuts off Balor's head and hangs it in a hazel tree; poison from the head splits and withers the tree. Later, when Manannan has it dug up, poisonous mist kills and blinds groups of men. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 966-1069 | medium | Herbs grow from Miach's grave, three hundred and sixty-five in number, corresponding to his joints and sinews. | 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 | high | Jerome is cited for an Adonis solemnity in which he is mourned as if dead, afterward praised as reviving, and the killing and resurrection of Adonis are followed with mourning and joy. | 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 11730-11849 | high | Cited interpretations identify Adonis with sown grain, describe six months in earth and six with Aphrodite, and interpret Adonis’s death and resurrection through seeds dying in earth and crops being reborn. | 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 11851-11982 | high | A ceremony is described in which a simulacrum is placed supine on a litter, lamented, buried, and mourned; Frazer says it may be the mourning and funeral rites of Attis. | 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 11851-11982 | high | The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared. | 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 11851-11982 | high | The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared. | 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 11984-12134 | medium | Athyr corresponded to November in the Alexandrian year, but the old Egyptian vague year shifted festival dates; therefore no inference can be drawn about the original date of Osiris's death festival, though it may possibly have been a harvest festival. | 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 11984-12134 | medium | The cited Plutarch passage is associated with Osiris's dismemberments, revivals, regenerations, and burials. | 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 11984-12134 | high | Firmicus reports an explanation in which Osiris is grain seeds, Isis earth, and Typhon heat; crop storage is called Osiris's death and renewed annual generation from earth his finding. | 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 1211-1272 | high | The passage states that at the death of a human incarnation, the divine spirit sometimes transmigrates into another person. | 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 12136-12265 | medium | The hymn says Thoth “Placeth thy soul in the bark Ma-at” in the name “GOD MOON,” and addresses Osiris as one “who comest to us as a child each month.” | 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 12267-12411 | medium | "Others said that the mangled body was pieced together, not by Apollo but by Rhea." | 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 2123-2195 | high | In Bohemia, young people throw a puppet called Death into water; girls cut a young tree, fasten to it a white-clothed woman-like puppet, and sing: “We carry Death out of the village, / We bring Summer into the village.” | 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 2443-2524 | medium | Near Briançon on May Day, a deserted young man is wrapped in green leaves, feigns sleep, is awakened by a girl who would marry him, dances with her, and is called the bridegroom of May; his leaf garment is made into a flowered nosegay. | 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 2649-2713 | medium | The passage says these ceremonies were magical charms, not merely spectacles; dramatic representation of spring awakening or May marriage is believed to quicken vegetation or make powers more productive through sympathetic magic. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 | medium | The passage states that life and movement are explained by a little animal inside an animal or a little man inside a man, identified as the soul. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3187-3263 | medium | A Santal story says a sleeping man's soul, in lizard form, enters a water pitcher, is trapped when the pitcher is covered, and the man dies; when the lizard is released and returns, the body revives. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3499-3538 | high | A Karen wizard catches a sleeper’s wandering soul and transfers it to a dead man, causing the dead man to live and the sleeper to die; further thefts can create a succession of deaths and resurrections. | 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 355-440 | high | Virbius is identified with Hippolytus, killed by horses, restored by Aesculapius, hidden by Diana at Nemi from Jupiter, and worshipped as a forest king; horses are excluded from the sanctuary because they killed Hippolytus. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 | high | Two Hindoo ambassadors returning from England were considered polluted by contact with strangers such that only being born again could restore purity. | 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 4509-4581 | medium | The passage cites a Philippine tradition locating the Creator’s grave on Mount Cabunian and describes Heitsi-eibib as a Hottentot god or divine hero who died several times and came to life again, with graves in mountain passes. | 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 4808-4885 | medium | The author says other examples will show a dying criminal representing a dying god, and states that the king is slain as a god whose death and resurrection perpetuate divine life for people and world. | 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 4887-4943 | medium | After three days, the Upper Egyptian mock king is condemned to death; his envelope or shell is committed to the flames, and a Fellah creeps forth from the ashes. | 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 5135-5218 | high | The King of the Wood is described as an incarnation of the tree or vegetation spirit whose valued life is guarded, yet who must be killed by a stronger successor so divine vitality is preserved and transferred. | 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 5220-5303 | high | Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gifts are collected. | 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 5220-5303 | medium | Schluckenau Shrovetide custom: a Wild Man is chased, trips on a cord, is caught, and an executioner stabs a blood-filled bladder so he appears to die; the next day a straw-man resembling him is thrown into a pool in a ceremony called burying the Carnival. | 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 5305-5354 | high | The killing of the god's human incarnation is described as "a necessary step to his revival or resurrection in a better form." | 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 5305-5354 | high | Divine life incarnate in a mortal body is said to risk taint, corruption, and enfeeblement as its human medium ages. | 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 5305-5354 | medium | In the Saxon and Thüringen custom, after the Wild Man is shot he is brought to life again by a doctor. | 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 5356-5395 | high | In Saxony and Thüringen, the representative of the tree-spirit is killed and then brought to life again by a doctor. | 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 5397-5472 | high | A Hindu who offends by killing or ill-treating certain animals before Vishnu’s worshippers must expiate by pretended sacrifice and resurrection of a human being, who bleeds, feigns death, and is revived by blood sprinkling. | 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 5397-5472 | medium | Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn. | 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 5474-5552 | high | Frazer says two kindred sets of European peasant spring observances have the simulated death of a divine or supernatural being as a leading feature: “Burying the Carnival” and “Driving or carrying out Death,” chiefly known on German and Slavonic ground. | 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 5474-5552 | high | Frazer says resurrection of the pretended dead person is sometimes enacted; in one Swabian example, Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air through a tube. | 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 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or Life. | 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 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or Life. | 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 5655-5744 | high | In Bohemia, after Death is buried, girls bring in a young decorated tree and sing: 'We carried Death out of the village, / We are carrying Summer into the village.' | 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 5746-5781 | high | Frazer states that Death is represented by a puppet that is thrown away, while Summer or Life is represented by branches or trees brought back; he adds that sometimes the Death image itself seems to gain life potency and become an instrument of revival. | 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 5746-5781 | medium | Frazer states that Death is represented by a puppet that is thrown away, while Summer or Life is represented by branches or trees brought back; he adds that sometimes the Death image itself seems to gain life potency and become an instrument of revival. | 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 5746-5781 | medium | In parts of Lusatia, women in mourning make a straw Death puppet with a white shirt, broom, and scythe, carry it to the village boundary while boys throw stones, tear it apart, then cut a fine tree, hang the shirt on it, and carry it home singing. | 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 5783-5836 | high | A tree brought home after Death's destruction is equated with trees or branches representing Summer or Life; Death's shirt is transferred to the tree, indicating revivification in a new form. | 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 5838-5917 | high | Frazer infers that the Summer-tree and, in some cases, the effigy called Death embody the tree-spirit or spirit of vegetation; fragments of Death are believed to fertilise vegetable and animal life. | 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 5838-5917 | medium | Frazer argues that names such as Carnival, Death, and Summer are later substitutions for concrete vegetation beings; he cites Mannhardt on Death as dying winter vegetation and notes harvest examples where the last sheaf is called the Dead One or a child covered with maize leaves represents Death. | 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 5919-6011 | high | At Eastertide in Little Russia, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then rejoice when she springs up and is said to have come to life. | 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 6013-6097 | medium | Frazer says vegetation death and sometimes revival appear in spring and midsummer ceremonies, but notes funeral, lamentation, mourning attire, glee, assault on the effigy, taunts, curses, and dread of the effigy. | 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 6013-6097 | high | At the next Sankrânt, the girls take the images to the riverside, throw them into a deep pool, and weep as if performing funeral obsequies; boys sometimes dive after the images and wave them about while the girls cry. The fair is said to secure a good husband. | 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 | Egyptians, Syrians, Babylonians, Phrygians, and Greeks are said to represent decay and revival of vegetation under names including Osiris, Adonis, Thammuz, Attis, and Dionysus, with rites called substantially similar and paralleled in European peasant customs. | 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 6147-6234 | high | The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground. | 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 6147-6234 | medium | A tenth-century Arabic account of Harran rites says women bewail Thammuz/Tâ-uz because his lord slew him, ground his bones in a mill, and scattered them to the wind; the women avoid mill-ground food and eat steeped wheat, vetches, dates, raisins, and similar foods. | 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 6147-6234 | high | The gardens of Adonis are baskets or pots of earth planted with wheat, barley, lettuces, fennel, and flowers, tended for eight days mainly by women; the plants grow and wither rapidly and are thrown with dead Adonis images into sea or springs. | 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 6236-6295 | medium | A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre. | 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 6382-6464 | medium | The passage says the analogy to Kupalo and Yarilo supports the conclusion that Death was originally a personification of vegetation, especially vegetation dying or dead in winter. | 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 6465-6519 | high | At Easter, Sicilian women sow wheat, lentils, and canary-seed in plates kept dark and watered; the shoots are tied with red ribbons and placed on Good Friday sepulchres with effigies of the dead Christ. | 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 6465-6519 | high | Attis is called a fair youth beloved by Cybele. One account says he was killed by a boar like Adonis; another says he mutilated himself under a pine-tree and died from loss of blood, a local Pessinus story. | 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 6521-6595 | high | Attis is linked to tree-spirits and corn growth, called very fruitful and a reaped ear of corn, and his death and resurrection are interpreted through grain cut, stored, and sown again. | 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 6597-6671 | high | Osiris travels spreading civilization; on return Set/Typhon and seventy-two others plot against him, seal him in a decorated coffer with molten lead, cast it into the Nile, and it floats to the sea. | 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 6597-6671 | medium | Isis mourns and searches, finds the body at Byblus, where an erica tree has grown around the coffer and been made into a palace pillar; she obtains leave to open the trunk and remove the coffer. | 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 6597-6671 | high | Typhon finds Osiris’s body while hunting by full moon, tears it into fourteen pieces, and scatters them; Isis searches the marshes in a papyrus boat and buries each fragment, with explanations for many graves or effigies of Osiris. | 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 6673-6723 | high | “In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by their worshippers.” | 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 6673-6723 | high | In a chamber at Philae, Osiris’s dead body is represented with corn stalks springing from it while a priest waters the stalks from a pitcher. | 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 6673-6723 | medium | The legend of Osiris’s mangled remains scattered through the land is interpreted as possibly expressing sowing or winnowing; another story says Isis placed his severed limbs on a corn-sieve. | 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 6725-6799 | medium | Osiris is presented as corn-spirit and tree-spirit; a pine is cut, hollowed, used to make an Osiris image, the image is placed in the tree hollow, kept for a year, and burned like the Attis image attached to a pine-tree. | 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 6957-7045 | high | The passage states that annual growth and decay of vegetation is another natural phenomenon to which death and resurrection can be applied and that folk-custom has represented it so. | 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 7047-7107 | high | Dionysus is introduced as a vegetation god believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites. | 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 7047-7107 | high | Minerva keeps Dionysus’s heart and gives it to Jupiter, who learns of the crime, kills the Titans, makes an image containing the heart, and builds a temple in Dionysus’s honour. | 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 7047-7107 | medium | The Cretans celebrated a biennial festival representing Dionysus’s sufferings and death in detail, and where resurrection belonged to the myth it was also enacted in the rites. | 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 7047-7107 | medium | Pomegranates are said to have sprung from Dionysus’s blood, compared with anemones from Adonis’s blood and violets from Attis’s blood. | 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 7109-7181 | medium | The passage says that, according to myth, Dionysus was torn to pieces by the Titans in the shape of a bull. | 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) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7683-7765 | high | Acosta describes fruitful maize placed in a Pirua granary, dressed in rich garments, watched, worshipped as mother of the maize, questioned about its strength, burned if weak, and renewed so the seed of maize may not perish. | 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 7683-7765 | medium | Zapotec priests and community members selected the finest sheaf, placed it on a flowered temple altar, wrapped and kept it until seed-time, buried it in the field, later disinterred it, and distributed its grain as talismans; Frazer states the intention was to quicken maize growth. | 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 7815-7896 | high | The passage explains the Prussian mother as ripe corn and the child as next year’s corn, then interprets Demeter as this year’s ripe corn and Proserpine as seed-corn sown in autumn and returning in spring; Proserpine’s descent is read as sowing and her return as sprouting. | 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 7898-7979 | high | The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers. | 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 7981-8057 | medium | The Greeks named the Egyptian reapers’ cry Maneros and explained it by a story in which Maneros, only son of the first Egyptian king, invented agriculture and died untimely, causing popular lament. | 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 8577-8662 | medium | The passage associates Meriah blood with turmeric redness, tears with rain, water poured on buried flesh with a rain-charm, hair and spittle with special virtue, and reports reverence suggesting the Meriah was viewed as more than mortal or divine. | 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 8664-8744 | medium | Frazer says human beings have been killed to promote crop growth; he argues that the Lityerses story and European harvest customs indicate that a representative of the corn-spirit was annually killed on the harvest-field in Phrygia and Europe. | 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 8746-8810 | medium | Frazer says the Bithynian Bormus resembles Lityerses: Bormus, a king's son or son of a wealthy distinguished man, was annually mourned by reapers after his death or disappearance; he disappeared while fetching water and in one version was carried off by water nymphs. | 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 8850-8929 | high | The slain corn-spirit, the dead Osiris, is said to be represented by a human victim whom reapers kill in the harvest-field and mourn in a dirge called Maneros by the Greeks. | 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 8850-8929 | medium | The story of Osiris's body fragments scattered and buried by Isis is interpreted as possibly remembering a Khond-like custom of dividing and burying a human victim in fields; alternatively it may express scattering seed, like a similar Thammuz story. | 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 1039-1079 | high | In Beauce, people make a straw-man called the great mondard in late April, process it through the village, place it on the oldest apple-tree, later throw it into water or burn it and cast the ashes into water, and give the title great mondard to the person who plucks the first fruit. | 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 1039-1079 | high | The corn-spirit’s resurrection is represented by setting up the stuffed ox and yoking it to the plough, and is compared with tree-spirit resurrection in the person of the Wild Man. | 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 1081-1138 | medium | In a Chinese spring ceremony, the governor or prefect processes to the east gate and sacrifices to the Divine Husbandman, represented with a bull's head and human body; an ox, cow, or buffalo effigy with agricultural implements stands outside the east gate and is made of colored paper whose colors forecast the year. | 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 1081-1138 | medium | Frazer concludes that Dionysus as goat and bull was a vegetation god; he suggests that rending a live bull or goat in Dionysian rites distributed the god's life-giving fertility, that the raw flesh was eaten as a sacrament, and that Dionysus's resurrection may have been represented by stuffing and setting up the slain ox. | 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 | medium | Osiris is indexed under myth, ritual, dead-body representation, corn-spirit, tree-spirit, vegetation god, rites similar to Dionysus and Adonis, possible human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form. | 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 | high | Resurrection of animals, traces of belief in resurrection in folk-tales, and simulation of death and resurrection at initiatory rites are indexed. | 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11306-11513 | high | The index lists driving out Death, carrying out Death, bringing back summer, Shrovetide customs, and spring ceremonies. | 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 1140-1211 | high | The Thesmophoria is described as an autumn festival celebrated by women alone, representing with mourning the descent of Proserpine or Demeter into the lower world and with joy her return from the dead. | 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 1213-1277 | high | “the corn-spirit is killed in animal form in autumn; part of his flesh is eaten as a sacrament” and part is kept for renewal of its energies. | 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 1213-1277 | medium | Frazer says it is unclear whether the corn-spirit is dead or revived immediately; under Lobeck’s emendation, Thesmophoria pigs are thrown in alive, reappear the next year, and live underground before annual renewal. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13163-13253 | medium | Innuit of Point Barrow preserved seal bones unbroken and returned them to the sea through ice; this was said to secure good fortune in sealing, and Frazer suggests the bones may be thought to regain flesh and life. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14992-15134 | medium | A Tartar poem is summarized in which a boy's soul is shut in a box by enemies, making him dead until the soul is removed; the same poem also has a horse's soul kept in a box because of fear that its owner will become the greatest hero. | 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 1848-1924 | medium | Before the busk, old goods, rubbish, remaining grain, and old provisions are burned; village fires are extinguished and ashes removed; the priest prepares the fireplace with roots, tobacco, new fruits, white clay, clean water, and a green arbour. | 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 2138-2205 | high | They said Panes was a woman who ran to the mountains and was changed into a bird by Chinigchinich; they believed the annually sacrificed bird came to life again, returned to the mountains, and became multiplied while remaining one and the same female. | 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 2138-2205 | medium | They said Panes was a woman who ran to the mountains and was changed into a bird by Chinigchinich; they believed the annually sacrificed bird came to life again, returned to the mountains, and became multiplied while remaining one and the same female. | 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 2207-2282 | high | The passage explains the Californian killing of a divine bird as based on treating species-life like individual life: the species might age and die unless a vigorous member is killed so that life revives in a new channel. | 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 2207-2282 | high | The passage describes the Theban festival of Ammon: rams were sacred and normally not sacrificed, but once a year a ram was killed, skinned, used to clothe the god's image, mourned, and buried in a sacred tomb; an explanatory story involved Zeus appearing to Hercules in ram fleece and head. | 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 2284-2369 | low | The observer asks why the turtle is not released or given water; the man replies that it is precious and cannot die, though the observer says it will die without food and water. | 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 2371-2451 | high | Frazer states that the Zuni custom expresses belief in transmigration of human souls into turtles; he compares Moqui animal totem clans whose ancestors were animals and whose members become animals at death; he notes Zuni clans and a turtle totem. | 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 2453-2526 | medium | Five new sacred wands with bamboo leaves are set up when a bear is killed; "the leaves mean that the bear may come to life again." | 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 2528-2574 | medium | “We kill you, O bear! come back soon into an Aino.” | 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 2576-2642 | high | The passage describes the captive bear as receiving near-worship: Gilyak lead him house to house for family blessing; this is compared to a European May-tree or tree-spirit spring procession; bamboo leaves and a prayer indicate the bear’s expected return into an Aino; special vessels hold the bear’s flesh. | 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 258-329 | high | Near Klausenburg a buried cock is beheaded by a young man with a scythe; near Udvarhely a live cock is bound in the last sheaf, killed with a spit, skinned, and its skin and feathers are kept until next year. | 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 2803-2868 | medium | Otawa and Huron fishers do not burn fish bones because fish souls may be displeased, pass into other fish bodies, or warn other fish not to be caught. | 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 2913-2969 | high | A general belief is stated that preserved animal bones may be reclothed with flesh and return to life; Minnetaree bison bones are said to rise again, renewed and fit for slaughter the following June. | 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 446-522 | medium | Near Grenoble, a decorated live goat is chased and caught; the farmer's wife holds it while the farmer beheads it; the flesh is eaten, some preserved until the next harvest, and the skin is made into a cloak worn in bad weather or lent to reapers with back pain. | 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 4789-4872 | high | The 'carrying out Death' ceremony is interpreted as involving a vegetation spirit annually slain in spring; the effigy is carried out for burial or burning, with joy as well as fear and abhorrence, because it also bears communal evils. | 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 4926-4994 | medium | The scapegoat at the Thargelia is interpreted as a representative of the creative and fertilising vegetation god, annually slain to keep divine life vigorous; in drought or famine, the god is imagined as born young again to restore nature’s energies. | 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 | At Tezcatlipoca’s annual festival, an unblemished young man was chosen as the god’s living image for a year, maintained in luxury, dressed splendidly under the king’s care, attended by pages, and adored while carrying flowers and playing the flute. | 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 5068-5164 | high | A woman representing Toci, Mother of the Gods, is adorned as the goddess, feasted, taken to a temple summit, beheaded, flayed, and her skin is worn by a priest; her thigh skin becomes a mask for a young man representing Cinteotl. | 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 5068-5164 | high | Frazer explains the priest of Nemi as embodying the spirit of woods and vegetation; his violent death transmits sacred life to a successor to preserve seasonal growth. | 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 5243-5313 | medium | New Guinea chiefs' daughters are kept indoors in shaded houses; Ot Danom girls are shut in dark raised cells for long periods with only a slave woman attending, later shown the sun, earth, water, trees, and flowers as if newly born, followed by a feast, killing of a slave, and blood-smearing; Ceram girls were shut in dark huts at puberty. | 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 5660-5714 | medium | Frazer says it is hard to separate first-Sunday-in-Lent bonfires from fires in which the effigy called Death is burned as part of carrying out Death. | 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 596-686 | medium | The passage says the corn-spirit in bull form is sometimes believed to be killed at threshing; at Auxerre people cry that they are killing the Bull, and near Bordeaux the last thresher is said to have killed the Bull. | 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 596-686 | medium | In Berry and Puy-de-Dôme, when binding conditions leave corn over or a binder falls behind, people describe the sheaf or binder as giving birth to a calf; in Prussia people cry that the Bull is coming and imitate bellowing. Frazer explains the woman as Corn-cow and the calf as young corn-spirit. | 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 6449-6496 | medium | The passage says the perpetual fire under the sacred oak at Romove was fed with oak-wood and describes German Midsummer oak logs whose yearly embers are used with seed-corn or gardens for crop growth and protection. | 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 6654-6693 | high | When the negress wears the necklace Sodewa Bai dies; when she removes it at night Sodewa Bai’s soul returns and she lives, then dies again when it is worn in the morning. | 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 6982-7037 | medium | Bitiu says he will go to the Valley of the Acacia, enchant his heart, place it on the top flower of the Acacia, and that if the Acacia is cut and the heart falls, Anupu must put it in fresh water so Bitiu comes to life again; bubbling beer will be the sign of danger. | 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 7039-7104 | high | The elder brother observes ominous beer and wine, finds Bitiu dead, searches for the heart, finds it in an Acacia berry, puts it in fresh water, and Bitiu revives and drinks the water so his heart returns to its place. | 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 7176-7253 | medium | The queen tortures Bidasari but she cannot die because her soul is not in her; Bidasari reveals the fish, and when the queen removes it from water Bidasari swoons, while returning it to water revives her. | 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 7472-7542 | medium | After a crow is killed, a Boortwa or Crow-clan man named Larry dies three or four days later; the killing of his wingong or totem is said to have hastened his death. | 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 7602-7660 | high | The passage says that among many tribes, especially totemic ones, puberty initiation often includes a pretense of killing a lad and restoring him to life; this is explained as extracting the youth’s soul and transferring it to the totem. | 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 7662-7731 | high | Australian examples: Thuremlin kills and restores boys; Bullroarer sound is said to be wizards swallowing and bringing boys up again; the Ualaroi say a ghost kills and revives a boy as a man. | 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 7662-7731 | high | A resurrection ceremony places a disguised old man in a covered grave holding a bush; novices are brought to the grave, a song is sung, the bush moves, and the man rises. | 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 7662-7731 | medium | In Ambamba, the fetish priest shakes a calabash; men and lads fall into lifeless torpidity or are carried away by the fetish, later returning without understanding and being re-taught before return to parents. | 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 7733-7804 | high | At the king’s order a forest place is appointed; youths are brought there weeping, told they must suffer death, dispose of property, and are instructed by initiated persons in a dance called killing and songs praising Belli. | 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 774-848 | medium | At Neuautz, pig chine and tail are boiled for first barley sowing; the sower eats part and plants the tail in the field so ears may grow long. Frazer identifies the pig as the corn-spirit. | 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 7806-7886 | high | Among the Naudowessies, Carver saw a candidate kneel before a chief, receive a bean-like object, fall motionless as if shot, then revive after blows and expel the object from his mouth. | 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 7806-7886 | medium | On Rook, masked dancers demand boys, make them creep between their legs, announce that Marsaba has eaten the boys and will only disgorge them after receiving pigs, taro, and other provisions. | 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 7806-7886 | high | Among the Naudowessies, Carver saw a candidate kneel before a chief, receive a bean-like object, fall motionless as if shot, then revive after blows and expel the object from his mouth. | 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 7888-7956 | high | Among the Galela and Tobelorese, boys undergo a form of initiation involving a pretence of being begotten anew; a shed and feast are prepared, red-coloring materials are worked into powder, each boy’s name is called, vessels are filled with water, and the boys are smeared with red water representing blood. | 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 7888-7956 | high | The high priest calls on devils; hidden men make trumpet noises that women and children attribute to devils. As each boy enters, sounds and a bloody weapon thrust through the roof signify beheading and removal by the devil to the other world for regeneration and transformation. In some places the boys pass through an opening shaped like crocodile jaws or a cassowary beak, said to mean the devil has swallowed them. | 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 7958-8041 | high | Mothers and sisters mourn; sponsors return announcing the devil restored the lads to life through priests' intercession, arriving fainting and mud-daubed like nether-world messengers. | 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 7958-8041 | medium | Frazer states that a pretence of killing the candidate appears to have formed part of initiation to the Mithraic mysteries. | 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 850-918 | high | The passage compares keeping human-form sheaves and animal forms or flesh from one harvest to the next, mixing grain or animal remains with seed-corn, feeding portions to cattle or plough animals, representing the corn-spirit’s death by killing a representative, and sacramental partaking of body, blood, or likeness-bread. | 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 | medium | Adonis is indexed under myth and worship, connection with vegetation, gardens, rites similar to Osiris, probable cult origin, lament, and as a pig. | 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | high | "Initiatory rites, simulation of death and resurrection at"; "Huskanaw, the name of an initiatory ceremony amongst the Indians of Virginia" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | medium | A great Imaam's worthy son dies; he declines Qur'anic verses for the tomb urn because they might be effaced, trodden on, or defiled, and accepts an epitaph about garden verdure, spring, roses, bosom, and dust. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 10095-10225 | medium | Fraech says, "this is the cry of my mother and of the women of Boand"; the women then bring him to the Sid of Cruachan, glossed as deep burial caverns at Cruachan. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / INTRODUCTION / PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI; lines 1029-1131 | high | The wind carries Etain over a house of Ulster men; she falls through the roof into a golden cup near Etar's wife, who swallows Etain with the milk in the cup. | record |
| Celtic Irish | Heroic Romances of Ireland | A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 582-652 | high | Leahy proposes that two romances on the same legend were pieced together; he notes an opening in Fairyland, Mider's later appearance, a strong supernatural flavour, re-birth, nature observation, and a poem where Mider invites Etain to Fairyland. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 65 / PAGE 66 / PAGE 67 / PAGES 68, 69; lines 7531-7566 | low | The note states that a translation of Emer's “Awakening of Cuchulain” may be found in Thurneysen and that some points differ from that rendering. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 | high | Ailill regrets Fraech's injury, threatens future punishment for his daughter, and orders a healing bath of fresh bacon broth and minced heifer flesh for Fraech. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 | medium | After earth covers the golden generation, they are called pure spirits dwelling on earth, kindly guardians of mortals, watchers of judgments and deeds, and givers of wealth. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 | medium | Pausanias reports that Hesiod represented Iphigeneia as not killed but, by Artemis's will, becoming Hecate. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | medium | Demeter nurses Demophoon in the palace; he is not fed with ordinary food or breast milk, but is anointed with ambrosia by day, breathed upon, and hidden in the fire by night like a brand, growing beyond his age. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 | medium | Demeter and Persephone embrace; Demeter asks whether Persephone tasted food below and explains that if she did, she must dwell beneath the earth for a third part of each year and return above when spring flowers bloom. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 | low | The Ionic School is said to have developed epic poetry beyond the Iliad and Odyssey, covering the whole Trojan story and broader heroic legend, producing an epic history of the Greek-known world down to the death of Odysseus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | medium | Castor and Polydeuces are caught stealing cattle from Idas and Lynceus; Castor dies, Polydeuces kills the opponents, and Zeus grants alternating immortality. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEBAID / THE EPIGONI / THE CYPRIA / THE AETHIOPIS; lines 7926-7961 | medium | In battle Antilochus is slain by Memnon and Memnon by Achilles; Eos obtains immortality from Zeus and gives it to her son. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 | medium | Medea makes Aeson a young boy and removes his old age through a brew of many herbs in golden cauldrons. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 | high | Cronos swallowed each child at birth and was later forced to disgorge them; Hestia was first swallowed and last disgorged, making her first and latest born. The note compares Hesiod, Theogony 495-497. | 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 14275-14412 | medium | Hector lies in the dust with companions around him, ejecting blood and near death. | 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 | Hector asks which immortal wakes him from a sleep of death and says Ajax's blow almost sent him to the shades below; he still sees ghosts and hellish horrors. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17834-17979 | medium | Achilles recalls promising Menoetius to restore Patroclus to Opuntia, says Jove cuts short human plans, and says one fate will strike warrior and friend. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 | medium | The speaker asks heaven to recall his youth, remembers battle beneath Praeneste, burning conquered shields, and slaying Herilus, whom Feronia endowed with three lives. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25331-25485 | medium | Achilles is said to be slain by Paris' arrow under Apollo's auspices; Thetis then removes his body before cremation and conveys it to renewed immortal life on Leuke. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3913-4058 | medium | Protesilas, former chief of the Phylacians, lies dead after first touching the Trojan shore; his unfinished palace and mourning wife are mentioned, and his brother Podarces leads forty ships while the troops mourn him. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6373-6515 | medium | Both warriors cast javelins; Sarpedon kills Tlepolemus through the neck and throat, while Tlepolemus' spear wounds Sarpedon's thigh, but Jove prevents Sarpedon's death. | record |
| Japanese | Japanese Fairy Tales | THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 | medium | Shiro does not return; the wicked neighbor says he killed Shiro, and Shiro’s master learns the dog was buried under a yenoki tree. | record |
| Japanese | Japanese Fairy Tales | THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4747-4816 | medium | The withered tree bursts into bloom; the Daimio rejoices, calls the old man down, gives him sake, and rewards him with silver, gold, and precious things. | record |
| Buddhist | Jataka tales | XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 | medium | The Jatakas or Birth-stories are described as sacred Buddhist books about the Buddha's former existences, with the best character identified with the Master. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 | medium | The mother calls him foolish, recalls his former sinking in a fatal current and seeing Tuoni's river and Mana's waters, and warns of stakes in Pohyola's courtyard for heroes' heads. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 | medium | Tursas, a mighty giant, rises from the ocean, compresses the raked grasses, fire burns the windrows to ashes, and he plants an acorn among leaves in the ashes; the oak quickly grows. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18735-18931 | medium | His mother calls him beloved, asks whether he wandered Northland searching for home and kindred, and says she had mourned him as dead and thought him in Manala. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 | medium | From the third through seventh days the maiden sought to perish but could not die on the mountains; she says that if she had died she would have fed vegetation and blossomed as a flower. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 | medium | Kullervo weeps and addresses his mother; she wakes from her grave and tells him the remaining dog will lead him to the forest border and caverns of wood-nymphs, where forest maidens will give food and shelter. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 | medium | Kullervo grasps his broadsword and asks if it wishes to drink his life-blood; the sword answers that it can drink his blood since it drinks the blood of worthy and righteous people. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3298-3494 | medium | News travels of Aino's flight and death; Wainamoinen weeps because she has departed, vanished, and sunk to the bottom of the deep blue sea. | 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 338-431 | high | Lemminkainen, chopped to pieces by the Sons of Mana and compared parenthetically with Osiris, is sought by his mother in the river of Tuoni; the Sun’s rays put Death-stream sprites to sleep, and the passage says the dead can be restored to life through heavenly light. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 | medium | The contents list headings for Lemminkainen’s lament, Kyllikki’s broken vow, Lemminkainen’s second wooing, death, and restoration. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 | medium | The blood-stained son of death-land cuts Lemminkainen with a hatchet into five unequal portions, throws them to Tuoni, and commands him to remain in the river hunting water-birds. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 | high | The mother rakes the Tuoni river bottoms, whirlpool, current, and Manala waters; she finds Lemminkainen's tunic, jacket, shoes, stockings, and then his body entangled in the metal teeth of the rake. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7842-8032 | medium | Lemminkainen is recovered from Manala's lake and river, but many fragments are missing, including half the head, a hand, a fore-arm, other parts, and life; the mother says she will bring him to life with magic. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 | high | The mother refuses to cast the dead into the waters, rakes the Tuonela river and Manala pools and caverns, finds body fragments, and reassembles Lemminkainen's flesh, bones, vessels, and veins. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 | high | Lemminkainen's mother repeatedly anoints the speechless hero with Turi-balsam, balm of seven virtues, honey of Palwoinen, and wonder-working balsam, but the balm is ineffective and he remains speechless. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 | high | The mother rocks the hero back to his former being, life, and spirit, and he becomes wiser and handsomer. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 | medium | Wipunen awakens in pain, bites the staff, cannot break the steel, opens his mouth, and swallows Wainamoinen together with his magic, shoes, staff, and armor. | 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 960-1054 | medium | Wainamoinen's songs disarm opponents, calm the sea, warm the new sun and moon forged by Ilmarinen from magic metals, and give life to Ilmarinen's spouse forged from gold, silver, and copper. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 | medium | The note says the Seven Sleepers entered the cavern under Decius and awoke in the time of Theodosius, though this cannot be reconciled with the number of years in the text. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 | medium | The note says loss of the fish is a sign for finding El-Khidr, who is said to have drunk from the fountain of life, still lives until the day of judgment, and appears in green robes to distressed Muslims. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 | high | The earth is seen "drooping," then when rain is sent down it is "stirred and swelleth"; the one who gives it life will give life to the dead. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11952-12078 | medium | God sends water from heaven and by it gives life to the earth after it has been dead. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 | high | “God bringth forth the creation then causeth it to return again then to Him shall ye come back.” | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 | high | God brings the living out of the dead and the dead out of the living, quickens dead earth, and says the audience likewise shall be brought forth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15076-15223 | medium | Rain is sent from heaven and by it God quickens the earth after it has been dead. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 | medium | The passage asks who supplies from heaven and earth, has power over hearing and sight, brings living from dead and dead from living, and rules all things; the expected answer is God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 | high | God sends winds that raise clouds and drives them to drought-dead land, giving life to the earth after its death; the passage adds, 'So shall be the resurrection.' | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 | medium | They confess wrongdoing and seek forgiveness; they are sent down to earth to dwell for a season, live, die, and be taken forth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 | medium | God causes grain and the date stone to put forth and brings living from dead and dead from living. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 | medium | A formerly dead person quickened and given light to walk among people is contrasted with one whose likeness is in darkness and who will not come forth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 | high | The passage asks how people can withhold faith when they were dead and God gave life, will cause death, restore life, and receive their return; God created all on earth and fashioned heaven into seven heavens. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 | high | The people demand to see God plainly; a thunderbolt falls upon them, and afterward they are raised to life after having been dead. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | "they were thousands—for fear of death... God said to them, 'Die:' then He restored them to life" | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 | high | A passerby at a ruined city questions its revival; God causes him to die one hundred years and raises him, showing preserved food and drink and the ass’s bones clothed with flesh. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | medium | God is addressed as possessor of power who gives and removes power, raises and abases, causes night and day to pass into one another, brings living from dead and dead from living, and gives sustenance without measure. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 | medium | The note says some Muslim writers assert that Miriam’s soul and body were miraculously preserved until the time of Jesus to become Mary his mother. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 | medium | God quickens the earth after its death and makes the signs clear for understanding. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22363-22471 | low | God accepts the repentance of those who do evil ignorantly and turn speedily; repentance is not available to those who wait until death is close or die unbelievers, for whom grievous torment is prepared. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24325-24458 | medium | Dry barren earth, when rain is sent down, stirs, swells, and grows luxuriant herbs. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 | high | “He it is who hath given you life, then will cause you to die, then will give you life” | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 | medium | Jonas is an apostle who flees to a laden ship; lots are cast, he is doomed, and the fish swallows him because he is blameworthy. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 | high | God forms humans, creates seven heavens, places moon and sun, makes humans spring from earth like a plant, returns them to earth and brings them forth anew, and spreads earth like a carpet with paths. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 | high | The passage describes heaven as reared and adorned, earth spread out with mountains and plants, and rain bringing gardens, harvest grain, and tall date palms for nourishment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 | high | Dead earth is a sign: God quickens it, brings grain from it, makes date and vine gardens, and causes springs to gush forth for human sustenance. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 | medium | Winds precede mercy in the form of rain; pure water from heaven revives dead land and gives drink to beasts and humans. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 | medium | A group who left their habitations from fear of death is described; “GOD said unto them, Die; then he restored them to life.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 | high | A man passes a city destroyed to its foundations, asks how God will quicken it, is caused by God to die for one hundred years and raised; his food and drink are uncorrupted, and the ass's bones are raised and clothed with flesh. | 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 10810-10901 | medium | God makes night succeed day, brings living from dead and dead from living, and provides food without measure. | 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 | medium | The note reports views that Jesus was taken up without dying, will die after returning before the last day, was lifted while asleep, died spiritually to worldly desires, or naturally died briefly, was restored to life, and taken up to heaven. | 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 15208-15287 | medium | God causes grain and the date-stone to put forth and brings living from dead and dead from living. | 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 15386-15454 | medium | A person “dead” is “restored unto life” and given “a light” to walk among men, contrasted with one whose similitude is darkness from which he will not come forth. | 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 15964-16056 | high | The passage commands humble prayer and avoidance of corruption; God sends winds before mercy until rain-clouds are driven to dead country, water descends, fruits spring forth, and this is likened to bringing the dead from graves. | 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 16058-16128 | medium | Hud says the admonition comes through a man from among them, reminds them they were appointed successors to Noah's people, and says their stature was enlarged. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1726-1776 | medium | Some believed in metempsychosis and that blood near the dead person's brain formed a bird named Hmah, which visited the sepulchre once in a hundred years. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19014-19078 | medium | The passage asks who provides from heaven and earth, controls hearing and sight, brings living from dead and dead from living, and governs all things; the answer is God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21184-21281 | medium | God created the heavens and earth in wisdom and, if he pleases, can destroy people and produce a new creature in their stead. | 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 22022-22106 | high | “GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead,” presented as “a sign of the resurrection.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23300-23386 | medium | The sleepers appear awake though sleeping; they are turned right and left; their dog stretches its forelegs at the cave mouth; a viewer would flee in fear. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 | medium | The note says Moses forgot to inquire and Joshua forgot to tell; it reports that the roasted fish leaped from the basket into the sea, and that water from the fountain of life restored it to life. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | medium | After leaving the ship, they meet a youth and the servant kills him; Moses objects that an innocent person has been slain without having killed another. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | medium | Sale's note says the servant is generally identified as the prophet al Khedr; it reports traditions that he found the fountain of life, drank from it, became immortal, and remained in continual youth. | 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 | A dry trunk revived, put forth green leaves, and bore ripe fruit after she spoke. | 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) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24464-24562 | high | God spreads the earth, makes paths, sends rain, produces vegetation, feeds humans and cattle, creates from ground, returns humans to it, and brings them forth again. | 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 | After Job's prayer, God sends Gabriel, who raises him; a fountain springs at Job's feet, and drinking and washing in it restores him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25437-25520 | medium | Dried barren earth receives rain, is put in motion, swells, and produces luxuriant vegetables. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 | medium | The passage says God produces creatures and restores or reproduces them, punishes and has mercy as he pleases, brings people to judgment, and that no one escapes in earth or heaven. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28723-28821 | medium | God provides for beasts and humans; Meccans acknowledge God created heaven and earth and set sun and moon in their courses; God sends rain from heaven to revive the dead earth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28917-28982 | medium | God brings living from dead and dead from living, quickens the dead earth, and similarly brings people forth from graves. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28985-29042 | high | God shows lightning for terror and hope of rain, sends "water from heaven," and "quickeneth thereby the earth, after it hath been dead." | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 | high | God sends winds with tidings of rain, ships sail at his command, clouds are raised and spread, rain issues from them, people rejoice after despair, and the revived earth after death shows that God will raise the dead. | 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 | high | God sends winds and a cloud to a dead country and thereby quickens the dead earth; "so shall the resurrection be." | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31302-31400 | medium | When the lot fell on Jonas, he cried that he was the fugitive and immediately threw himself into the sea. | 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 32076-32134 | medium | At judgment, unbelievers hear a condemning voice, state that God has given them death twice and life twice, confess sins, ask for a way out of the fire, and are told that this followed from their rejection of one God and that judgment belongs to God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33309-33405 | medium | The revelation is from God; signs are named in heaven and earth, human creation, beasts, night and day, rain that revives dead earth, and winds. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER L. / ENTITLED, K; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34187-34273 | high | Heaven is raised and adorned; earth is spread with rooted mountains and vegetation; rain from heaven produces gardens, grain, and palms, quickening a dead country as a sign of the dead coming forth from graves. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 | medium | God quickens the earth after it has been dead; the passage says the signs have been distinctly declared; almsgivers and those who lend God an acceptable loan will have it doubled and receive honorable reward. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CX. / ENTITLED, ASSISTANCE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39324-39379 | low | Commentators are said to agree that the chapter warned Mohammed of his death; al Abbas wept and said it bade him prepare for death, after which Mohammed praised and asked pardon of God more frequently. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 | medium | Adam is indexed with creation traditions, angelic worship, fall, repentance and prayer, meeting Eve at Mount Arafat, retreat to Ceylon, unusual stature, posterity extracted from his loins to acknowledge God, and naming his eldest son as directed by the devil. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | high | "Cain and Abel, their sacrifices"; "Cain kills his brother"; "instructed by a raven to bury him"; "Cow ordered to be sacrificed"; "Dead body raised to life by a part of the sacrificed Cow". | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 | high | Seventy Israelites demand to see God, are killed by lightning, and are restored to life at Moses' prayer. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 | medium | Muhammad is said to have taught that the body is consumed except al Ajb, the os coccygis, which remains as a seed until a forty days' rain from God covers the earth and causes bodies to sprout like plants. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4172-4219 | medium | Gog and Magog pass the lake of Tiberias, drink it dry, distress Jesus and companions at Jerusalem, are destroyed by God, removed by birds, leave weapons burned for seven years, and are followed by cleansing, fertilizing rain. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4268-4319 | high | A second blast, called the blast of examination, brings death or annihilation to all creatures in heaven and earth except those God exempts; only God and certain eschatological realities survive, and the angel of death dies last. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4637-4690 | medium | The passage states that infidels remain eternally damned, while believers guilty of heinous sins are delivered after expiating crimes by suffering. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5062-5114 | medium | An old woman asks Mohammed to intercede with God for her admission into paradise; he says no old woman will enter, then explains that God will make her young again. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9675-9772 | high | Signs for people of understanding are listed in creation of heaven and earth, night and day, a ship sailing at sea with benefit for mankind, rain from heaven quickening dead earth, cattle, winds, and clouds between heaven and earth. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 | medium | The black man says the route leads to the Palace of the Sons of the King of the Tortures, whom the Addanc of the Lake slays once daily, then to the Court of the Countess of the Achievements with its household of three hundred men who recite achievements. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | high | At the Palace of the Sons of the King of the Tortures, corpses arrive on saddled horses; a woman anoints a corpse in warm water, places precious balsam on it, and the man rises alive; two others are treated the same way. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3759-3843 | medium | Geraint returns to Enid, falls lifeless from his horse, and Enid utters a piercing, loud cry over him. | record |
| Celtic Welsh | The Mabinogion | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5642-5723 | medium | A youth from a large speckled yellow tent topped by a golden eagle carries a lance with a banner; he reports that most Ravens are killed and the rest badly wounded; Owain tells him to raise the banner at the thickest fighting. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 626-711 | low | A knight comes through the valley; he and Owain fight with lances and swords; Owain wounds him mortally in the head, and the black knight flees. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6579-6664 | high | Bendigeid Vran gives Matholwch a cauldron: “if one of thy men be slain to-day, and be cast therein, to-morrow he will be as well as ever he was at the best, except that he will not regain his speech.” | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6843-6935 | high | "they cast the dead bodies into the cauldron ... they came forth fighting-men ... except that they were not able to speak." | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6843-6935 | medium | Bendigeid Vran commands that his head be cut off and buried at the White Mount facing France; he foretells seven years feasting at Harlech with Rhiannon's birds and eighty years at Gwales with the uncorrupted head until a door is opened. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6937-7016 | medium | In Ireland only five pregnant women in a wilderness cave survive; each bears a son the same night, and the sons grow up, take wives from the mothers of their companions, govern the country, and people it. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7379-7482 | medium | The captor says he will release the mouse only if Rhiannon and Pryderi are freed and the charm and illusion are removed from the seven Cantrevs of Dyved. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8612-8701 | high | Gwion Bach flees as hare, fish, bird, and grain; Caridwen pursues as greyhound, otter-bitch, hawk, and high-crested black hen. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 | medium | Taliesin sings of being formed, doing penance in Caridwen's court, being liberated by a smiling black old hag, fleeing in many forms, becoming a white grain of wheat, being thrown into a dark leathern bag and set adrift on a boundless sea, and being set at liberty by the Lord God. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 | medium | Owain descends from the mountains to a valley and reaches the park and lake of a widowed Countess; the Countess and her maidens find the form of a man and see that life remains in him. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 | medium | "Then I was for nine months / In the womb of the hag Caridwen; / I was originally little Gwion, / And at length I am Taliesin." | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 1038-1112 | medium | Krishna says jealous Duryodhan schemed the Pandavas' death by fire, but the sons of Pandu escaped his ire. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | medium | "a True Woman's Love is not conquered by Death"; the narrator also says Hindu women celebrate a yearly rite in honor of the woman. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 | high | Savitri keeps following; Yama asks her wish; she asks that the royal line continue through Satyavan's and Savitri's sons; Yama grants that Satyavan shall live again and their children shall reign. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 | medium | The passage recalls that the Pandavs were exiled to Varnavata and destined to death by flame, but came away with added prowess because the gods assist the righteous. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4511-4647 | low | Bhishma sees Sikhandin, remembers his oath, and drops his arms before the warrior described as female-born. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | medium | Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation. | record |
| Hindu | Maha-bharata | SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 | high | Indra states that mighty warriors slain in earthly battle now walk the bright ethereal plain, have cast off mortal bodies, crossed heaven's radiant gate, and won celestial mansions; he exhorts mortals toward kindly action, gentle speech, and endurance. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | medium | The passage asks what beauty does not decay and says only the words of a saint from God will last until the judgment blast. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10514-10628 | medium | Every Muslim prays to be led in the right way; the passage says to give food for God's sake and lay down life for love of God so life will be saved. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | high | “The flowers blow and fade; the fruit begins to swell. / So, when our bodies die, our souls in glory dwell.” | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | medium | After a disciple dies, Kerīmu-’d-Dīn argues for burial without a coffin because earth is humanity’s mother and coffin wood is the corpse’s brother; Jelāl praises the doctrine. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | medium | Joseph says his brothers' envy and wrongdoing were a chain binding a lion, and that he does not quarrel with God's decree. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | high | Pearls are pounded, wheat is cast into earth and becomes golden ears, grain is ground into bread, bread is crushed and nourishes mind and soul, and the soul undergoes love. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 | medium | A proud beautiful body is addressed by its hidden spirit, which says the body blooms briefly and will be loathed, stink, and be thrown to worms, toads, and snakes after the spirit departs. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | medium | Saints laugh at death, remain inwardly unharmed like a pearl, set rhetorical and legal arts at naught, and are placed in the court of divine love beyond the scenes of eight paradises. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 | high | “The body, as a mother, bears within a soul. / Death’s but the throes that launch the spirit to its goal.” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | high | At night hidden stars appear; God restores the dead, who stand before Him, dance, praise, shed mortal remains, ride on angel-wings, and move from nullity to entity on judgment day. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 | medium | The new-converted warrior expresses wonder and asks the Prince of the Faithful for command so he may show a new spirit like a babe. | 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 14098-14187 | high | A gardener prunes surplus twigs and roots out weeds so fruitful boughs and the orchard flourish; a wise physician extracts a decayed tooth to relieve pain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | medium | Increase grows out of decrease; the martyr gains eternal life through apparent death; harvest corn is cut for bread; beasts slaughtered under wisdom's law nurture human life, while human slaughter brings woes. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | high | God is described as the one who can bind fractures, reunite broken parts, tear and mend cloth, disturb and better arrange a house, destroy a creature, and create thousands. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | high | God makes things grow and wither; autumn vegetation dwindles and flowers return; the narcissus and reed are renewed; humans confess they cannot create and need God's call. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | The passage returns to ‘Alī and his destined foe; ‘Alī says his murderer is before his eyes, he feels no anger, and death and resurrection are welcome to him. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | “Death to appearance, life is”; death is outward loss and inward gain; a child in the womb must blossom in the world; God forbids casting lives away. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 | medium | Sleep is called Death's brother; the Seven Sleepers are cited from Qur'an xviii. 8-25; Abu-Bekr is Muhammad's Cave-Mate during the Emigration, when they concealed themselves in a cave and Muhammad said God was third in the party. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 | high | Jelāl commands the dead flute-player Hamza to arise; Hamza rises and plays flute for a three-day religious festival, over a hundred Roman misbelievers convert, and life departs from the corpse when Jelāl leaves. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | medium | As death nears, Jelāl tells his disciples not to fear; as Mansūr’s spirit appeared long after death to guide ‘Attār, they should remain with and remember Jelāl so he may show himself in whatever form and shed heavenly inspiration in their breasts. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 | medium | A raindrop from a cloud trembles before the sea, thinks itself nothing beside the ocean, is nurtured in an oyster, and through time becomes a rich pearl, achieving worth through meek modesty. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | medium | Shemsu-’d-Dīn, sitting with disciples, calls a passing public executioner one of God’s saints and explains that he killed a man of God, releasing his soul and receiving that saint’s saintship. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 | high | Husām’s gardener Sheykh Muhammed leaves after a reprimand, falls asleep, and dreams that Jelāl arrives with an executioner holding an axe and orders his beheading for offending Husām. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | Mundane perception guides earthly matters; religious sense leads toward God's glories, and the soul's health is found through suffering and wasting of the flesh followed by rebuilding. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 | high | Each night God frees the soul from the trap of flesh to learn hidden records; the soul is like a bird set free from a cage, and sleeping people lose ordinary ranks and cares. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | medium | After forty days the Vazir kills himself; the people gather around the corpse, mourn with moans and bodily gestures, scatter dust, and weep so much that his grave is likened to a pool fed by streamlets. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 | medium | The infant says God’s mercy is manifest, invites the mother to witness saints conversing with the Lord, describes water blazing as fire and flame as water, and recalls Abraham’s furnace changed to gardens. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 | high | The infant says birth was like death, leaving a narrow dark prison for a vast bright world; it calls the present world a second womb and says joy lies beyond the tomb. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 | medium | Words and sounds are compared to waves arising from the sea of thought; existence takes form from formlessness and returns; Ahmed is cited on life’s transience, and thoughts are said to be shot by God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8425-8533 | medium | The hare leaves joyfully after seeing the lion at the bottom of the well and returns to his fellows; his exuberance is compared to a plant sprouting, growing leaves, flowers, fruit, and a tree praising the Giver. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | medium | One bird of the flock trembles, falls to the earth, and seems breathless; the merchant regrets delivering the message and says he has killed a related bird. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | high | “Our merchant the parrot cast out from his cage. / The parrot flew up” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | high | A drop lost in air or soil remains under divine providence; God can summon nonentity to new entity, separate what combines, and bring fresh creations from naught. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | high | Autumn leaves leave the trees; a black-robed rook mourns; the divine addressee is called Forest-King; Death restores leaves, flowers, and fruits in due season. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | The parrot simulated death as prayer; the listener is told to die to pride to live forever; Jesus’ breath may transform; a stone will not blossom in spring, but earth may receive flowers. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | high | “One breathing came and found you... To all who sought, new life it gave... Your souls it found all corpses. Life it made return.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | high | Mustafà goes to a burial ground for a friend's funeral, helps fill in the grave, and the act is described as planting a living seed; burial-ground trees are emblems with prayerlike boughs and speaking leaves and twigs. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | high | The passage contrasts nourishing rain and destructive rain, spring and autumn showers, then compares saints' words to vernal breeze and spring rain that open flowers and raise harvests in pious hearts. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 | medium | The Fable II summary says Jason asks Medea to restore Æson to youth; Medea later causes Pelias to be killed by his daughters and escapes in her chariot. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 | medium | Medea recalls magical aid in the bull and golden fleece tasks, then says juices are needed so old age may be renewed and early years restored; a dragon-drawn chariot has arrived. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11123-11206 | high | Medea sends Æson and attendants away, warns against profane eyes, circles blazing altars, dips torches in a blood-dark trench, and purifies the old man three times with flames, water, and sulphur. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 | medium | The Colchian severs the parent's throat together with his words and plunges the mangled body into the boiling cauldron. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 | medium | The explanation says interpretations of Æson's restitution to youth vary: some propose transfusion of youthful blood; another view says Medea knew plant virtues from her mother and gave Æson a potion that renewed his spirits and strength. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 | medium | Aeacus prays to Jupiter, invokes Jupiter's union with Aegina and his own divine parentage, and asks for his people back or death with them. | 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 | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 | medium | Juno sends a Fury to Ino; the Fury causes insanity, and Ino leaps into the sea with Melicerta in her arms. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 | high | Ocyrrhoe tells the child Aesculapius that he will give health to the world, restore life, and be prevented by his grandsire's bolts after doing so against the gods' will. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 | medium | Ocyrrhoe tells Chiron that, though immortal, he will wish to die after serpent blood enters his wounded limbs; the gods will make him subject to death and the three Goddesses, identified in a note as the Destinies, will cut his threads. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 | medium | Medea accompanies Jason to Greece and restores Æson to youth by the aid of drugs. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5221-5284 | medium | The fable summary states that Narcissus falls in love with his shadow in a fountain, pines to death, and is changed by the gods into a flower with his name. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5286-5376 | medium | The Naiad sisters, Dryads, and Echo lament him; funeral pile, torches, and bier are prepared, but the body is nowhere found, and a yellow flower with white leaves is found instead. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 | high | Leucothoë's body dissolves into odoriferous juices, moistens the earth, and a frankincense shoot takes root and rises through the hillock. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 | medium | The Sun scatters the sand with rays and tries to bring heat back to Leucothoë's cold limbs, but fate opposes the attempt. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 | medium | The Fable VII summary says Tisiphone, sent by Juno, causes Athamas’ madness; Athamas kills Learchus, pursues Ino, Ino leaps into the sea with Melicerta, Neptune changes them into sea deities at Venus’ request, and attendants become stone or birds. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 | medium | A wave-hollowed rock hangs over the sea; Ino climbs it and casts herself and her burden into the deep, making the water white with foam. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 | medium | Phryxus and Helle flee by ship; Helle dies during the passage; Athamas kills Learchus and pursues Ino, who leaps with Melicerta from a rock into the sea; Ino and Melicerta are said to become sea deities, and Melicerta is linked with worship, child sacrifice, and games. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 | medium | The Palici are two brothers, sons of Jupiter and Thalea; their name is linked with coming again to life; Thalea prayed for the earth to hide her from Juno, and the Palici later burst from the ground in Sicily. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SIXTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9996-10069 | medium | Pelops’s shoulder had once been flesh; the gods later rejoined the limbs cut apart by his father, found one shoulder part missing, inserted ivory, and made him entire. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 | medium | Glaucus sees fish laid on grass revive and leap into the water; he eats the grass, becomes mad, leaps into the sea, and is transformed into a sea god. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 | medium | The sea gods receive him, grant kindred honors, and ask Oceanus and Tethys to remove his mortality; he is purified by them with a charm repeated nine times. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 | medium | The note distinguishes three persons named Glaucus, gives variant parentage for the one discussed, says he drowned and was said to have become a sea god, and states that Anthedon worshipped him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 | medium | War continues despite the prodigy; Turnus falls, Ardea burns, and a new bird flies from the ashes, retaining the city’s voice, leanness, paleness, name, and lamenting wings. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 | medium | The horned river washes away from Aeneas whatever is mortal; his superior essence remains. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12144-12220 | medium | The fable summary says Pythagoras comes to Crotona, teaches philosophy, draws Numa Pompilius to hear him, and expounds transmigration of the soul and animal food practice. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | Mortals are told not to fear Styx, shades, funeral flames, or bodily dissolution because souls are not subject to death and live in new dwellings. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | The speaker says he remembers being Euphorbus, son of Panthoüs, during the Trojan war, struck by the spear of the younger son of Atreus, and later recognized his former shield at Argos. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 | high | All things change and nothing perishes; the soul moves between bodies, including beasts and humans, like wax taking new shapes, so humans should not slaughter kindred souls or nourish blood with blood. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12303-12387 | medium | The speaker describes the four elements: earth and water descend, air and fire rise, all things are made from and resolved into them, and nothing perishes but changes appearance. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 | high | The speaker gives examples of small animals generated from decaying or buried bodies: bees from bullock entrails, hornets from a buried horse, and scorpions from a buried crab body. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 | high | The Phoenix lives on aromatics, builds a nest in holm-oak or palm with spices, dies in odors, is reproduced from the parent body, and later carries the nest and parent sepulchre to Hyperion’s temple. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 | high | The Phoenix lives on aromatics, builds a nest in holm-oak or palm with spices, dies in odors, is reproduced from the parent body, and later carries the nest and parent sepulchre to Hyperion’s temple. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 | medium | A common ancient notion is linked to Aristæus and the recovery of his bees in Virgil’s Georgics and to Ovid’s Fasti. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 | high | Pythagorean philosophy is described as an endless series of transformations, especially metempsychosis, the transmigration of souls; the doctrine is said not to originate with Pythagoras but to come from Egyptians and their priesthood. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 | high | Hippolytus is hurled from the chariot, dragged, torn apart, and becomes one continuous wound; he says he visited lightless realms and bathed in the waves of Phlegethon. | 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 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 1676-1772 | medium | The son of Saturn asks what the couple desires; Philemon, after speaking with Baucis, asks that they become priests of the temple and die together so neither sees the other’s tomb. | 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 | “whatever was liable to be destroyed by flame, Mulciber consumed; and the figure of Hercules remained, not to be recognized” and he retained “only the traces of immortal Jupiter.” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 | medium | Hercules consults the oracle, is ordered to go to Mount Oeta and raise a funeral pile, then ascends the pile and lies down; Philoctetes kindles the fire that consumes him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 | medium | Acastus captures Admetus; Alcestis offers herself as ransom; Hercules rescues Alcestis from Acastus and returns her to Admetus, said to underlie the fable of recovering her from the Infernal Regions after vanquishing death. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 | high | Orpheus sings of Ganymede's rape; Hyacinthus, beloved and slain by Apollo, becoming a flower; the Cerastae becoming bulls; and the Propoetides becoming stones. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 | medium | Orpheus sings of Pygmalion's statue, which was changed into a living woman and became the mother of Paphos. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 | medium | Orpheus sings of Myrrha changed into the myrrh tree after incest with her father; Venus relates to Adonis the transformation of Hippomenes and Atalanta into lions; Adonis becomes an anemone. | 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 THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 | medium | Iole relates these events to Alcmena, sees her brother Iolaüs restored to youth, and the poet introduces Themis’ prediction concerning Calirrhoë’s children. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 | medium | As Iole tells the story and Alcmena weeps, Iolaüs appears almost a boy again, restored to early manhood; Hebe granted this favor at her husband’s solicitations. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3188-3238 | medium | Aurora, daughter of Pallas, complains about the aged years of her husband. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 | high | Ajax Telamon and Ulysses contend for Achilles’ arms; Ajax kills himself, and a hyacinth springs from his blood. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 | medium | Aeneas' ships, when on fire, become sea Nymphs; similarly, a heron once arose from the flames of Ardea. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 | medium | Egeria mourns Numa, rejects Hippolytus’s consolations, hears of Hippolytus’s transformation, and pines away into a fountain. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 | medium | The royal consort and the ruler of the infernal regions cannot deny Orpheus and call for Eurydice, who is among the newly arrived shades and advances slowly because of her wound. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 | medium | Tzetzes says the story rests on Orpheus curing his wife of a serpent bite thought mortal, later rendered hyperbolically as rescuing her from Hell. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4263-4355 | medium | Other authors quoted by Arnobius say Nana conceived Attis by touching a pomegranate or almond tree that had grown from the blood of Agdistis after Bacchus killed Agdistis. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 | high | Apollo throws the heavy quoit; after it falls on hard ground, Hyacinthus hastens toward it and the rebound strikes his face. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 | medium | The blood of Hyacinthus changes into a flower, and Greek letters expressing lamentation are said to be impressed on its leaves. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 | medium | Ajax, son of Telamon, is cited as a hero from whose blood after suicide a similar flower arose, with letters on the leaves; the hyacinth is called an emblem of death among ancient Greeks. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 | low | The passage says Hyacinthus’s alleged change into a flower is probably due to name similarity; Dioscorides identifies a purple flower bearing imperfect traces of the letters αἰ. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 | medium | Myrrha prays to the deities, saying she deserves punishment, asking not to pollute either living or dead, and requesting transformation that denies her both life and death. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 | high | Cytherea hears Adonis's dying groans, descends, mourns by tearing garments and hair and striking her breast, complains of the Fates, and declares that yearly memorials of her sorrow and his death will remain. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | high | Astarte caused Byblos and Syria to mourn and established annual feasts; the Syrians mourned for several days and then rejoiced as though Adonis had been raised from the dead at a second festival called 'The Return.' | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | medium | Lycophron says the monster devoured Hercules, who remained three days in its belly and emerged hairless; Palæphatus explains Hesione as threatened by a pirate, with Hercules wounded while boarding the ship but later victorious. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6420-6505 | medium | Apollo pities Dædalion as he would throw himself from a rock, transforms him into a hawk, and gives him wings, a curved beak, crooked claws, courage, and strength. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | medium | The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kingfishers. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6920-7009 | medium | At morning Halcyone goes to the shore, watches an approaching shipwrecked corpse on the waves, and recognizes it as her husband Ceyx. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 | high | Persons engaged in burial were considered polluted and excluded from temples until purification; Greeks purified returned persons previously thought dead by swaddling and treating them like newborn infants. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 | medium | At a truce feast, Nestor recounts that Cænis, daughter of Elatus, was transformed by Neptune into an invulnerable man; at Pirithoüs’ wedding feast, Eurytus’ attempted assault on Hippodamia sparks a Centaur-Lapith battle, Cæneus is crushed under tree trunks, and Neptune changes his body into a bird. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 | medium | The event is doubtful: some say the body was hurled to Tartarus; Mopsus says he saw “a bird with tawny wings” and greets it as Cæneus, “once the greatest of men, but now the only bird.” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 | medium | Introductory summary: after Achilles' death, Ajax and Ulysses contest his armour; the chiefs award it to Ulysses; Ajax kills himself and his blood becomes a flower; Philoctetes' arrows help fulfill Troy's destiny; Troy is sacked and Hecuba becomes Ulysses' slave. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 | medium | The hero plunges a fatal sword into his breast; his blood forces the weapon out; the reddened earth produces a purple flower with letters in the leaves, like a former flower from an Oebalian wound. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 | high | Hecuba goes to Polymnestor, tears out his eyes, and is transformed into a bitch; Memnon, slain by Achilles, is honored with a funeral, and Aurora's prayer leads Jupiter to transform his ashes into birds called Memnonides. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 | medium | Jove nods assent; Memnon's lofty pile sinks with towering fires, and black smoke darkens the day. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 | medium | The fable summary says Aeneas escapes Troy with father and son and goes to Delos; Anius recounts his daughters’ transformation into doves; Aeneas and Anius exchange presents; Orion’s daughters sacrifice themselves for plague-stricken Thebes and two young men arise from their ashes. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 | high | "then from the virgin embers, lest the race should fail, twin youths arising, whom Fame calls 'Coronæ,' and for their mothers' ashes leading the {funeral} procession." | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 | medium | At Thebes under Orion, a plague leads to an oracle that the king's daughters must be sacrificed; the two maidens present themselves at the altar, are immolated, the gods are appeased, and the plague ceases. Their example inspires young Thebans, giving rise to the saying that the maidens' ashes became men. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 | high | Fable summary: Polyphemus, jealous of Acis who loves Galatea, kills him with a hurled rock; Acis’s blood becomes a river bearing his name. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 | high | The Cyclop pursues and hurls a fragment torn from the mountain; even the extreme angle of the rock completely crushes Acis. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | Fudhayl is introduced as a highwayman with a tent between Merv and Abiwerd, chief over robbers, distributor of booty, and observer of Friday prayers. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | medium | At death Bayazid puts on a girdle, sits in the mihrab, turns cloak and cap inside out, rejects reliance on works, cuts the girdle of the idolator, professes Islam anew, asks mercy, cries Allah, and dies. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | medium | Disciples deny Hallaj's death, believe a resembling person died in his place, expect him after forty days, and some claim to meet him on the road to Nahrawan. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | medium | "Every one who is crucified like Mansur, / After death his cross becomes a fruitful tree." | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | medium | The miry sea indicates Matter stirred into life by the setting sun, Form, and entering ever-new unions with ceaseless birth, death, ebb, and flow. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 | high | The chamberlain rejects them; they persist like a moth seeking death in flame; the chamberlain of grace opens a door and gives a sins document whose reading brings death and new life. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 | medium | A friend directs the disciples to pray for the Sheikh; after forty days and nights of prayer and fasting, God turns his heart back to Islam, his religious memory returns, he repents, performs ablutions, resumes Muslim garb, and returns to Mecca. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 | high | Sufi teachers enjoin self-mortification and quote, “Die before you die”; black, red, and white death are named. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 | high | A caged parrot sends a message to free parrots in India; one free parrot falls as if dead, the caged parrot imitates this, is removed from the cage, flies to a tree, and explains that dying wins freedom. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | medium | Sleep is described as God releasing souls from the body's net and cages every night; prisoners forget prisons, monarchs forget wealth, and no master-slave distinction remains. | 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 | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | high | “Every man who is crucified like Mansur, / After death his cross becomes a fruit-bearing tree.” | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | Suhrawardi attributes to Christ the second birth, described as death of nature and will. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5829-5934 | medium | Rumi’s Diwan is quoted: Jesus is life-giving to the world; another saying says the pure one is regenerated by Jesus’ breath. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 | medium | Post-Koranic writers are said to include Christ's sinlessness, return to judgment, humility, unworldliness, sufferings, and doctrine of New Birth, while the Koran is said to be silent on these topics. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 | medium | The speaker says, “Like a candle I was melting in His fire,” then “I passed away into nothingness” and was “the All-living.” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | medium | As evil ebbs, good flows; much evil is only apparent, and what seems a curse may be a blessing or become good for the righteous. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | medium | Khurqānī says that after his death the Angel of Death will come to a descendant, and he will raise his hands from the tomb and shed God’s grace upon the descendant’s lips. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | medium | The aspirant must “daily die a thousand deaths and come to life again” to win immortal life. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 | medium | “He who dies to self lives in God”; the passage explains fanā as passing away from phenomenal existence and baqā as continuance of real existence in divine life. | 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 | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 | medium | “God should make thee die to thyself and should make thee live in Him.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | medium | Repentance occupies the first place in lists of stages, is the Muslim term for conversion, and marks the beginning of a new life. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 | high | Advanced Sufis understand self-mortification as moral transmutation; 'Die before ye die' means purging the lower self’s evil attributes, replacing them with opposites through surrender to God and concentration on Him, so that dying to self is living in God. | 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 1081-1171 | medium | Leda is won by Zeus in swan form; her twin sons Castor and Pollux are known for mutual attachment and physical accomplishments. | 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 | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 | medium | The gods announce the wicked village's doom, lead the couple to a hill, show them a watery plain where the village stood, and transform their cottage into a temple; the couple asks to serve there and die together. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1521-1553 | medium | The olive tree preserved in the temple of Erectheus on the Acropolis reportedly had such vitality that, after the Persians burned it, it immediately produced new shoots. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 | medium | The child thrives under Demeter, who gives him no food, anoints him with ambrosia, and lays him secretly in the fire each night to make him immortal and exempt from old age. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 | medium | The passage says a later meaning involved immortality of the soul, symbolized by grain dead in the dark earth and rising again in a newer form. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | high | Aphrodite loves Adonis, places him as a motherless infant in a chest, and entrusts him to Persephone, who refuses to part with him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 | medium | Helios loves Clytie, then Leucothea; Clytie informs Orchamus, who buries Leucothea alive; Helios tries to restore her and sprinkles nectar on her grave, where frankincense grows. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 | low | Apollo is regarded as god of healing because the sun’s temperate heat invigorates humans and animals and promotes medicinal herbs and plants needed to cure diseases. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 | low | Apollo marries Coronis; a crow reports her affection for a youth of Haemonia; Apollo kills her, cannot restore her to life, and punishes the crow by changing its plumage from white to black and banning it from other birds. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 | high | Hyacinthus, favored by Apollo, is killed by Apollo's discus; Apollo grieves and changes him into the hyacinth flower because he cannot restore him to life. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 | medium | Satyrs and Dryads lament Marsyas so intensely that their tears unite to form a Phrygian river named Marsyas. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 | medium | Polyphemus, a man-eating Cyclops blinded and outwitted by Odysseus, loves Galatea; when she prefers Acis, Polyphemus kills Acis with a rock, and Acis' blood forms a named stream. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 | medium | Lethe in Elysium is a stream of oblivion; in the described Pythagorean doctrine, shades drink it before animating new earthly bodies after a thousand years. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 | medium | After leaving the lower world, Psyche opens the box from curiosity; a dense black vapour comes out and throws her into a death-like sleep. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 | medium | Cronus fears his children may rise against his authority and swallows each child as soon as it is born. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 | high | Asclepias discovers cures, perfects healing so that he wards off death and restores the dead to life, and is popularly believed to be aided by Medusa's blood given by Pallas-Athene. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | medium | With helmet, wallet, Hermes' sickle, and winged sandals, Perseus reaches the sleeping Gorgons; avoiding direct sight and using his shield image, he cuts off Medusa's head, from whose trunk Pegasus and Chrysaor spring. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 | medium | Medea befriends Pelias' daughters, claims the art of restoring youth, demonstrates with an old ram boiled in a cauldron from which a young lamb appears, and Pelias dies at the hands of his children. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 | high | The Einheriar eat the flesh of Sæhrimnir, cooked by Andhrimnir in Eldhrimnir; the boar is slain daily and comes to life again before the next meal. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 | medium | After feasting, the warriors arm themselves, ride into the courtyard, fight, receive terrible wounds, and are healed when the dinner horn sounds. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 | medium | The gods are described as a finite race: they had a beginning, must have an end, and are doomed to physical death in order to attain spiritual immortality. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 | high | The conflagration consumes everything; the blackened earth sinks beneath the boiling sea; Ragnarok is declared complete, and the passage states that goodness will rise from the ruin after evil perishes in Surtr's flames. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12364-12427 | medium | The gods see that Gimli, the highest heavenly abode, remains unconsumed, with a golden roof, and has become a refuge where the virtuous dwell in gladness. | 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 12651-12759 | medium | Thor’s struggle against Hrungnir is compared with Hercules’ fights; Groa is compared with Ceres because she mourns absent Orvandil and rejoices when she hears he will return. | 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 | Idun falls from Yggdrasil into Nifl-heim; Bragi follows her; her wolf-skin is interpreted as winter snow preserving roots. | 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 12874-12978 | high | Fates and Norns preside over birth and foretell futures; Meleager's preserved brand is compared with Nornagesta's concealed candle-end, each tied to death. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1298-1437 | medium | A vast swarm of rats, identified as the souls of the murdered peasants, pursues Bishop Hatto to a stone tower in the Rhine, gnaws through its walls, and devours him alive. | 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 12980-13082 | medium | Balder is described as a radiant sunshine god comparable to Apollo and other figures; his hall, flowers, universal favor, mistletoe vulnerability, death through Loki's jealousy, and funeral pyre are summarized. | 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 12980-13082 | high | Another interpretation presents Ragnarok and world-submersion as a Northern version of the Deluge; Lif and Lifthrasir survive to repeople the world like Deucalion and Pyrrha, and Gimli receives surviving gods. | 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 13084-13166 | medium | Brunhild resembles Minerva in martial traits, appearance, and wisdom; her anger when Sigurd forgets her for Gudrun is compared with OEnone's wrath, and she seeks Sigurd's death. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 | high | Odin discovers the sacrilege, leaves Asgard with his blessings, and during his absence usurpers take his place while Jotuns bind the earth in cold, strip trees, and cover the earth in white and mist. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | medium | The shepherd enters a jewelled stalactite cave, sees a silvery central woman with maidens, chooses blue flowers, and Holda gives them with a lifespan condition plus seed to sow. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | medium | The Pope says Tannhäuser can no more hope for pardon than for the Pope's staff to bud and bloom. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | medium | Holda owns a magic fountain called Quickborn, compared to the fountain of youth, and a chariot for inspecting her domain. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | high | Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 | medium | Thor's wives and children are named; Magni and Modi will survive Thor and the twilight of the gods and rule the new world. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2733-2850 | high | The peasant host is hospitable but poor. Thor slays both goats, cooks them, invites the household to eat, and warns everyone to put all the bones unbroken into the goat skins on the floor. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 | medium | Magni, Thor's very young son, lifts the giant's foot from Thor; the gods read this as proof that descendants will surpass and survive them. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 | medium | The gods leave ruins behind, return to Asgard, restore Freya’s garments, rejoice over the hammer, and Odin later sees green growth on the conquered land. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | high | Fialar and Galar kill sleeping Kvasir, drain his blood into Od-hroerir, Son, and Boden, and mix the blood with honey to make a beverage that turns its drinker into a poet and charming singer. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 | medium | Bragi, child of Odin and Gunlod, is born in the cave; dwarfs give him a magical golden harp and send him out on a vessel; after showing no signs of life, he sits up and sings the song of life while his song reaches heaven and Hel’s realm. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 | high | The Æsir rejoice at Idun's recovery, eat her apples, regain strength and beauty, and vow to set Thiassi's eyes as a constellation in the heavens. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | high | Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | medium | Other authorities call Uller Balder's special friend because both spend part of the year in Nifl-heim with Hel; Uller is yearly banished there in summer while Odin rules, and Balder joins him at Midsummer as light yields to Hodur's darkness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 | high | Vidar is surnamed 'the silent,' linked with forests and Nature, destined to survive the gods' destruction and rule a regenerated earth; his home Landvidi is in a silent primeval forest. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 | high | The retelling interprets Rinda as the hard-frozen rind of earth, Odin as the warm sun, the footbath as a shower, the spell as ice, and Vali’s killing of Hodur as new light after wintry darkness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 | medium | Odin and Frigga have twin sons: Hodur, blind and dark, and Balder, radiant, pure, light-bearing, and loved by gods and men. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 | medium | Hermod petitions Hel for Balder's release; Hel says Balder may depart if all animate and inanimate things show sorrow by shedding tears. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 | high | The tears shed by all things for Balder are said to symbolize spring thaw after winter; Thok alone shows no tenderness because she is coal buried in the dark earth. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8173-8286 | medium | Loki cuts off one of Skrymsli's legs, sees it rejoin, then cuts off the other and throws flint and steel between limb and trunk to prevent further sorcery. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8744-8800 | medium | The giant tears a great gap between his height and Westerburg; Ilse goes to the cleft, leaps into the raging flood below, and is changed into an undine. | 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 9430-9545 | high | In wolfish passion Sigmund and Sinfiotli fight, and Sinfiotli dies. Sigmund sees a weasel revive another with a leaf; a raven drops a similar leaf at Sigmund’s feet, which he interprets as divine help, and he uses it to restore Sinfiotli to life. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 | medium | Elpenor, drunk and sleeping on the roof, wakes suddenly, forgets the stairs, falls off the roof, breaks his neck, and his soul goes to Hades. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 | medium | Odysseus tries three times to embrace his mother's ghost, but she slips away like a dream or phantom; he asks whether Proserpine is mocking him with only a phantom. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | high | Leda, wife of Tyndarus, bears Castor and Pollux; they lie under the earth yet live, dying and coming to life again on alternate days by Jove's dispensation, and they have divine rank. | record |
| Sufi | The Persian Mystics: Jámí | SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS; lines 1658-1669 | medium | “The beauty returned which was ruined and dead” and her cheek regains splendour. | record |
| Sufi | The Persian Mystics: Jámí | BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 | medium | “At the sight of her labours, her prayers, and sighs, / The waves of the sea of my pity rise.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 | medium | Love and the Lover are said to live eternally; the addressee is warned not to set the heart on borrowed things, to stop embracing a dead beloved, to embrace the Soul, and to note that spring-born things die in autumn while Love's rose-plot is not dependent on early spring. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 | high | The speaker says not to weep or cry "Parted, parted!" at the hearse, because "Union and meeting are mine in that hour." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 | high | The section titled “THE DAY OF RESURRECTION” describes clamour, candles and torches, the world giving birth to the World Everlasting, the addressee becoming spirit and wise, and a guiding figure leading and drawing the addressee onward. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 | medium | Winter weaves a robe of Death from flakes; spring finds earth mourning; Time's loom weaves the Sun's dim veil; a worm weaves its lair; God has set His likeness on all things. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN; lines 1540-1555 | medium | In “The Eternal Splendour of the Beloved,” the speaker asks why the addressed Thou flees earthly cries, gives sorrow, appears anew with each eastern dawn like a bright fountain, renews the old world’s life, and should hear the cry of a lifeless body and heart. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE; lines 1615-1632 | medium | The section titled “Pain is a Treasure!” says pain contains mercies; images of a scraped rind, darkness and cold, the fountain of Life, the cup of ecstasy, endurance of illness, abasement leading to exaltation, and springs hidden in autumns explain the hidden value of suffering. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 | high | In “THE KINGLY SOUL,” the kingly soul lays waste to the body and builds it anew after its destruction. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 | high | The harper’s heart is emancipated; he is freed from weeping and rejoicing, his old life dies, and he is regenerated. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 | medium | The passage argues that love is not merely individual, that human affinities are momentary findings of God in creatures, and that seekers follow an Invisible Figure from land to land, heart to heart, and from Death into Life until self-death permits meeting Him. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 | medium | “O spirit,” seek like “the water of a stream”; “O reason,” to gain “Eternal Life” tread “the way of Death.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 | medium | A Bride is in the soul; her reflected face freshens the world. The fleshy cheek decays, while the spiritual cheek is invoked; the dark body and winter are contrasted with Eternal Spring. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 | medium | The passage says such an age of sciolism and scholasticism may again overtake the literary world; some think the Muse of Literature may move to less exhausted countries and that criticism may wither original genius. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1389-1409 | low | Recollection of the past contains “many seeds of revival and renaissance in the future.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 | medium | “After death comes the judgment”; bad souls go under the earth, good souls to heavenly joy, and after a thousand years souls choose another life; some eventually regain wings, and souls may pass into beasts and return to human form. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 | high | Socrates tells that grasshoppers were once humans before the Muses; when song appeared they were delighted, sang continually, forgot food and drink, and died. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 | medium | True love of the mind cannot exist between two souls until they are purified from earthly passion; they must pass through trial and conflict and be converted or born again. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | low | The soul's after-existence passes through many forms of humans and animals and is spent regaining the vision, while animal desires of the inferior steed hinder it. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | A quoted love image describes an opened grave, smoke rising from it, fire still burning in the dead heart, and the winding-sheet set alight. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 | high | The speaker asks to be washed and covered with Love's wine; a living flame burns in his heart and pierces Death's impenetrable door. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 | low | The speaker says life remains after his friend’s death; a nightingale sheds its own blood and reddens the rose when morning unveils it. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | high | “From Canaan Joseph shall return”; the poem tells the listener to weep no more and says roses will spring from the bare floor and joy shall return. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 | low | Hafiz is asked why he keeps telling of absence and sorrow's night; the passage says parting goes before meeting and light comes from darkness. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | high | Spring flowers have risen from dust; the speaker asks why the addressee lies beneath dust and promises tears on the grave until the addressee rises. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | high | “Where are the tidings of union? ... Forth from the dust I will rise up to welcome thee!” | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | medium | When the addressee turns blessed feet to the speaker’s grave, the addressee will bring wine and the lute in hand. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 | low | In old age Hafiz laments black hair turning white, drinks wine of former days, calls Youth his mistress, and imagines Youth, love, and madness returning in the tavern. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 | medium | After the tenth day, Bharat orders remaining honors and gives gold, gems, food, white goats, cattle, slaves, cars, and dwellings to Brāhmans for his father's obsequies. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 | high | The prostrate giant recognizes Rāma, names the Maithil dame and Lakṣmaṇ, says he was Tumburu, and explains that Kuvera cursed him until Rāma destroys him, after which he will regain his proper shape and heaven. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 | high | “Their bodies laid in earth, they rise / To homes eternal in the skies.” | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 | high | Śarabhanga prepares the fire, makes oil offerings, lays his body in it, is consumed, emerges transformed as a radiant youth, ascends beyond the homes of saints and gods, reaches Brahmá’s sphere, and is welcomed by Brahmá. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 | high | “Let Ráma cleave thine arms away / And on the pyre thy body lay,” after which Danu will regain his fair shape. | 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 | Rāma and Lakshmaṇ enter a mountain cave, tend fire, and burn Kabandha’s corpse; Lakshmaṇ brings lighted brands and the flames consume the monstrous trunk. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 | medium | After showing the grove, Savari asks Rama to let her cast away her mortal shell and dwell with the saints she had served. | 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 | medium | Sampati says he learned the lady’s fate after being burned by the sun, falling on Vindhya, lying in a seven-night swoon, and seeing the sea, rocks, watercourses, trees, creeper-covered cave, birds, and foaming waters. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 476-658 | low | Titles include 'The Medicinal Herbs', 'The Night Attack', 'Rávan’s Lament', 'Rávan’s Sally', 'Rávan In The Field', 'Lakshman’s Fall', 'Lakshman Healed', 'Indra’s Car', 'Glory To The Sun', 'The Battle', 'Rávan’s Death', and related laments. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 | low | Rama shoots the fiery arrow; earth groans from the wound, water rushes through the rent, the well of Vrana becomes famous, local brooks and lakes are dried, and Rama grants a fertility boon to the wilderness. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 | medium | Satyavatī, the narrator’s elder sister, is married to Richīka; faithful after her husband’s death, she follows him, is raised to heaven in human form, and becomes a pure celestial stream. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52120-52240 | medium | Rama and Lakshman are described as motionless on the bloody plain, drawing no breath and lying as if bereft of life; Indrajit returns to Lanka proud of his deed. | record |
| Hindu | The Ramayan of Valmiki | Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 | medium | Garuḍ touches the brothers' faces with his wing, allays pain, closes wounds, restores their golden skin, memory, mental power, spirit, zeal, and strength, and they stand firm. | record |
| Hindu | The Ramayan of Valmiki | Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52910-53064 | medium | Rāvaṇ strikes Hanumān; Hanumān strikes back and makes Rāvaṇ reel, prompting gods and sages to shout. Rāvaṇ later strikes Hanumān down, and his body shows no sign of life. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 | medium | Humans appeal to Indra; Indra strikes Kumbhakarna with his bolt, but Kumbhakarna tears Airavat’s tusk and strikes Indra. Gods and mortals appeal to Brahma, who curses Kumbhakarna to be like the dead, leaving him senseless and unmoving. | 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 | high | Ráma asks Indra to restore the dead Vánars, whose blood was shed for him, recalling them from Yáma’s hall to life and strength. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | high | Vedavatī cuts off her hair, says she will enter fire, and declares she will be born again for Rāvaṇa's destruction as a virtuous daughter not produced from a womb. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 | high | Kalki, the future white-horse avatar, will appear with a drawn scimitar blazing like a comet, end the present age by destroying the world, and renovate creation with an age of purity. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 | high | Śiva is described as a Hindu god, destroyer of creation, connected with reproduction and regeneration, sometimes confounded with Brahmá, and worshipped by Śaivas. | 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 XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 | medium | Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 | high | The spirits of the good stay in heaven until their accumulated merit is exhausted, then return to earth as falling stars. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 | medium | Hiraṇyakaśipu is called an Asur or Daitya son of Kaśyapa and Diti, killed by Vishṇu as Narasiṃha; the note says Hiraṇyakaśipu and Hiraṇyāksha were born again as Rāvaṇ and Kumbhakarṇa. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 | high | Mandehas attempt to devour the sun; Brahmā cursed them to die daily and revive by night, creating a daily contest with the sun. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 | high | Vedavati, daughter of King Kusadhwaja, becomes an ascetic; after Ravan insults her, she enters fire and is later born again as Sita to destroy him. | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 | medium | Gautam curses his wife to live unseen in a lonely grove under severe vows until Ráma comes; honoring Ráma as guest will cleanse and restore her. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 | medium | Visvamitra tells Janak that the youths are sons of Dasaratha, accompanied him, dwelt in the hermitage, killed demons, saw Ahalya freed, met her husband, and came to learn the famous bow's virtue. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | medium | Ráma kills Kabandha and burns the body; Kabandha emerges from the flame in a lovely form and gives guidance. Ráma reaches Pampá, gains Hanumán’s friendship, and forms a sacred-flame alliance with Sugríva. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24427-24481 | medium | “Mortal souls, behold a new cycle of life and mortality”; the speech says the souls will choose their genius, the first lot gives first choice, the chosen life becomes destiny, and responsibility rests with the chooser. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 | high | A person devoted to sound philosophy may have a happier journey to another life and return; the choices of souls are often based on experiences from previous lives. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 | medium | The narrator gives reasons for agreeing that 216 is the Platonic number of births: it fits the description, would be familiar to a Greek mathematician, is the cube of 6 and the sum of 3 cubed, 4 cubed, and 5 cubed, relates to the Pythagorean triangle, is the period of Pythagorean Metempsychosis, corresponds to musical scale positions, derives from the cubes of 2 and 3 in the Platonic Tetractys, and the Pythagorean triangle is called the figure of marriage. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 | medium | The story of Er is introduced: Er, son of Armenius, is thought killed in battle, remains uncorrupted, is placed on a funeral pyre on the twelfth day, revives, and reports what he saw below. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5775-5855 | high | The souls of Orpheus, Thamyras, Ajax, and Agamemnon choose or enter forms of swan, nightingale, lion, and eagle. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5857-5941 | medium | After the souls choose, Lachesis sends each a genius or attendant; they pass under Clotho’s hand and spindle, to Atropos, and beneath the throne of Necessity. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 | low | The passage imagines poetry as a hymn of divine perfection, renewing the world’s youth, preserving the good, and joining love with knowledge and service. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 | medium | The narrative includes a thousand-year pilgrimage, Ardiaeus, Er coming to life on the twelfth day, seven days in a meadow, four days to a column of light, a twentieth lot, souls blaming others, waters of Forgetfulness, Er not drinking, Odysseus desiring rest, Er's return to the body, and other souls shooting like stars to birth. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 | medium | The passage identifies Pythagorean traces in mystical numbers, the interval between king and tyrant, transmigration, the music of the spheres, and mathematics in education. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 | high | Ancient experience is said to suggest cycles in which arts are discovered and lost, cities overthrown and rebuilt, deluges, volcanoes, and convulsions alter the earth, mankind is repeatedly destroyed, a remnant is preserved, and the world begins again after a deluge. | 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 | high | The addressee is free, accepted of the gods, raised by the Master's hands, and exalted from the dead; the Master rises from the east, sits at high twelve, surveys the quarters, writes on the trestle-board guarded by Four Regents, crosses a mystic line, and seeks repose in an endless day/night. | 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 respondent teaches that all men and women were made equal, suffering is chosen and works as birth pains freeing the soul; true judgment is found in an unerring judge in the human heart and in the infinite law of heaven. | 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 1301-1463 | high | Man is made and placed in the Garden of Iram; he remains in an inverted bowl until dust returns and the freed soul departs; the wise prefer right to sweet, while the foolish are bound on the wheel of pain until the knot is untied. | 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 1466-1627 | medium | The vine puts forth leaves, grapes sweeten with sun, human life ripens with years, the dead are shrouded in leaves from the tree of life, and a better grape for wine is expected. | 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 1466-1627 | medium | Every desert will have a spring; freedom is the goal. The Angel of Repose is invoked to comfort sufferers, turn fear of death into love, and bid all awake and rise. | 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 237-384 | medium | Life and death are transcending states; a stream without name, form, life, or death flows between opposites and is identified with the Infinite, from which all come and to which all return. | 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 387-551 | high | The reviving herb is called the future state; the ruby is set in virgin gold; those who know the fountain head of divine light have stood face to face with God and are free from the bonds of death. | 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 387-551 | high | Darkness hidden in darkness and joy clothed in sorrow call; those in the hostelry of life return the robe of earth to Him, who will make another body for a soul on its upward homeward way. | 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 554-709 | medium | “Out of the Endless came I here! Into the Endless will I once more flow; / Out of it again in trust I come!” | 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 712-872 | high | The Bright Ones send a lesson that what is moulded returns to earth; the lily returns to earth, its seeds produce others that bloom, fade, and die; the passage speaks of fairer mother, fairer child, and God and Man united as one. | 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 712-872 | high | Another wine is drawn into the cup of immortality, ruby red and resurrected from the dead, from the vine of vines; those who drink meet eternal bliss; the note compares grapes passing through the press to humans passing through earthly experience to accept the spiritual. | 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 | Death's Angel calls; death's fears are attributed to earthly priests rather than the Potter; the soul crosses a stream, reaches a further shore, and assumes heavenly garb. | 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 | The body is a tent where the soul briefly dwells; death releases the soul to a new realm of thought, and fear of the afterlife would cease if this truth were known. | 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 | Ramazán is described as a lunar month around mid-March to mid-April, the Easter of the Mohammedans, and the birth of regeneration or spring. | 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 | Poor pilgrims wish for a place of rest from pain and after many thousand wintry years to renew life like flowers and bloom again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | medium | A potter is urged to stop using man's mortal part; the wheel is said to mangle Faridun's fingers and Kai Khosrau's heart. The note identifies them as ancient kings of Persia. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | medium | “a thousand Blossoms with the Day / Woke--and a thousand scatter'd into Clay” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | high | Aristotle-like wisdom, Caesar-like rule, Jemshid’s goblet, and Bahram’s identity are all set against the repeated end of the tomb. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | high | In a potter’s shop the potter turns his wheel and makes pitcher heads and handles out of monarchs’ heads and beggars’ feet. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VIII. / XIII. / XVII. / XVIII.; lines 1107-1144 | medium | The speaker thinks the rose is reddest where a buried Caesar bled and that hyacinths may come from a once lovely head. | 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 11349-11537 | medium | An earthen jug is described as formerly a loving and unhappy creature; its handle is imagined as an arm around a girl's neck. | 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 11349-11537 | high | Fear of death and abhorrence of annihilation are attributed to ignorance; from annihilation comes a branch of immortality, and the soul is revived by the breath of Jesus. | 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 11539-11731 | medium | A sage seen in thought says sleep never makes happiness bloom, resembles death, and should give way to wine because burial will bring enough sleep. | 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 11539-11731 | medium | The green plants beside a brook are beautiful and are said to spring from dust that was once a rose-colored face. | 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 11733-11935 | medium | Clouds weep upon the earth; the green gladdens weary eyes; the speaker wonders whose sight will be rejoiced by emerald verdure growing from human dust. | 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 11937-12126 | low | Because life slips away and the soul must pass through the lips, the speaker says sweetness or bitterness and place of death do not matter; the moon will continue its phases after them. | 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 12128-12323 | high | Existence must be effaced from the book of life; the speaker asks the cupbearer for wine because earth must return 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 12128-12323 | medium | When the tree of the speaker's existence is cut down, his dust is to be made into pitchers filled with wine, reviving the dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | medium | The speaker turns lip to an earthen bowl to learn the secret Well of Life; the bowl murmurs that one should drink while alive, because the dead never return. | 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 12325-12516 | medium | After death, the speaker wants his tomb dust leveled, his body’s earth mixed with wine, and made into a cover for a wine-jar. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 1251-1272 | medium | The speaker thinks the vessel once lived and made merry, and wonders how many kisses its cold lip may have taken and given. | 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 12518-12709 | medium | The speaker says that when he no longer knows himself and is spoken of as a fable, he wants his clay made into a wine jar for tavern service. | 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 12711-12911 | medium | Friends are asked to gather after the speaker's death, rejoice together, and remember poor Khayyam when the cupbearer brings old wine. | 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 12711-12911 | medium | The inhabitants of tombs return to earth as dust, their atoms scattered and separated; humanity is described as soaked in a drink of dizzy ignorance until doom. | 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 12913-13101 | medium | Wine is requested from a ruby vessel into a crystal cup; all beings are dust and a two-day tempest makes them disappear. | 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 13486-13678 | medium | At death, bodily particles detach like dry leaves; the speaker joyfully imagines passing through the universe like a sieve before a mason sifts his dust. | 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 13680-13861 | medium | At death, when the destroying angel has stripped him like a bird without plumage, the speaker asks that his dust be made into a flask whose wine perfume might revive him briefly. | 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 13863-14050 | medium | The speaker discusses Ramazan eating, wine-animated society, rejection of a penitent’s counsel, adoration of wine, and a rose-season desire to infringe Koranic law with fair companions and rose-colored wine. | 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 14245-14433 | medium | The Wheel of Heaven continues after the deaths of speaker and friend, conspires against their souls, and little time remains before turf grows from their dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LIII. / LVII. / LVIII. / KUZA-NAMA; lines 1427-1469 | medium | The addressed figure is said to have made Man from baser Earth and devised Eden and the Snake; the speaker asks for Man’s forgiveness for sin. | 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 | medium | The speaker wishes for a resting place, a settled end to the road, and after a hundred thousand years a new birth of heart on earth like green turf born again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | KUZA-NAMA / LXII. / LXIII. / LXIV.; lines 1472-1501 | low | Another speaker says its clay is dry through long oblivion and asks to be filled with familiar juice so that it might recover. | 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 14821-15012 | medium | The cupbearer is addressed in relation to arguments, earth and wind, harp, wine, Yassin, Berat, and a treatise on the tavern. | 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 15014-15203 | low | The speaker addresses an idol on the world-journey, urges drawing wine from the fountain-head into a pitcher, and asks that a cup be filled before a potter makes another pitcher from their dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXIV. / LXVI. / LXVII. / LXVIII.; lines 1504-1526 | medium | The speaker asks that the Grape provide for fading life, that the dead body be washed, wrapped in a vine-leaf winding-sheet, and buried by a sweet garden-side. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | medium | The commentator, prompted by Omar's red roses, mentions an English superstition that the purple Pasque Flower grows only where Danish blood has been spilled. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | high | A traveller drinks sweet water from his hand but bitter water from an earthen bowl; a heavenly voice explains the bowl's clay was once human and retains mortality's bitter flavor. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | medium | FitzGerald contrasts hoarded and scattered golden grain and says buried men do not become earth that people want dug up again; O. 68 says before fate attacks, bring rose-coloured wine, because the addressee is not treasure to hide in earth and dig up again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII. / XVIII.; lines 2536-2605 | high | The speaker thinks roses grow red where a buried Caesar bled, and hyacinths come from some once lovely head. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVII. / XVIII. / XXII. / XXIII.; lines 2625-2657 | medium | "And we, that now make merry in the Room / They left, and Summer dresses in new bloom" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVII. / XVIII. / XXII. / XXIII.; lines 2625-2657 | high | C. 82 is quoted as saying that present verdure is the speaker's pleasure-ground until verdure springing from the speaker's clay becomes a pleasure-ground for someone else. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 | medium | God is said to control human will; the human mind is breathed into man by God; the soul preexists the body, is confined in it as in a cage, and death returns the Sufi to the Divinity, with purification and reunion described. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 2977-3097 | medium | A potter pounds wet or fresh clay; the clay says, "I was once like thee--so treat me well." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXIV. / XXXV. / XXXVI. / XXXVII.; lines 2977-3097 | high | The editor notes FitzGerald had in mind a Mantik ut-tair story in which sweet well water became bitter when drawn in a vessel made from clay that once had been a man. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | XLVIII describes a momentary taste of being from a well in the waste before a phantom caravan reaches nothing; the 1859 form names Annihilation's Waste, the Well of Life, stars setting, and the Dawn of Nothing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 | high | A speaker says its clay is dry with long oblivion and might recover if filled with the old familiar juice. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXVI. / LXXXVII. / LXXXVIII. / LXXXIX.; lines 4101-4172 | high | The speaker asks for the grape to provide for fading life, the dead body to be washed, the body to be shrouded in living leaf, and burial near a frequented garden-side. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXVII. / LXXXVIII. / LXXXIX. / XCII.; lines 4175-4189 | low | "my buried Ashes" fling up a "snare / Of Vintage" so that a "True-believer passing by" is "overtaken unaware." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 | medium | The source rendering wishes for a place of repose or an end of the road, and hopes that after a hundred thousand years all might blossom again like verdure from the heart of earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PAGE 7. / PAGE 7. / IN THE NOTES. / XVIII.; lines 4435-4470 | medium | The speaker says the sullen month will die and a young moon will come; the old moon is meagre, bent, wan, aged, and fainting from the sky. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XLIV. / LXXVII. / LXXXVI.; lines 4598-4633 | medium | A scarce-heard whisper gathers; it is like stirred ashes of an almost extinguished tongue, which the speaker’s ear kindles into living word. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / STANZA / STANZA / STANZA; lines 4769-4818 | medium | “Poor Earth from which that Human Whisper came” and “The luckless Mould in which Mankind was cast.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | medium | “When the frail Cup is crumbled into Dust!” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4938-4986 | medium | The speaker says their substance was taken from common earth, wrought into shape by He, and might be stamped back to shapeless earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4938-4986 | medium | A scarcely heard whisper gathers like ashes of an almost extinguished tongue, and the speaker's ear kindles it into living word. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | A jug is said once to have tasted love’s sorrows, and its handle is said many times to have twined around a slender waist. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | Death’s terrors are called baseless; death yields the tree of immortality; since 'Isa breathed new life into the soul, eternal death has no claim. The note identifies the Sufi doctrine of Baka ba'd ul fana. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | high | A dreamed sage warns against consuming life in sleep, calls sleep death's twin-brother, and says the tomb gives enough sleep; the note compares Homer. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | medium | Turf at the stream's margin may be like a cherub's lip or growth from dust of buried tulip cheeks; it should not be trodden scornfully. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | In the palace where Bahram held sway, wild roes give birth and tigers stray; the hunter king has fallen prey to death. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | Tears fall from gloomy skies; without drink flowers could not bloom; as flowers delight the speaker now, the speaker's dust shall yield flowers, God knows for whom. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 | medium | Against death's arrows, bucklers, pomp, and riches are worthless; only goodness is said to have worth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | high | The speaker asks what fruit or profit life has yielded and says many moons will wax and wane in times to come when the present people are no more. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | The poem asks why people toil after vain illusions, since they rise like Zamzam or the fount of life and sink again into earth's bosom. | 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 | After death the speaker asks to be ground small, kneaded into clay with wine, and used to stop a wine-jar's mouth. | 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 | The dead lie long in the tomb while stars keep watch; their ashes are molded into bricks for another person's house and turrets. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | medium | The people of the heavenly world come each night and go each morning, appearing on Heaven's skirt and in earth's deep pouch, and shall be born anew. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 | medium | The quatrain combines not-being's water, grief's fire, wind, and crumbling earth; the note says this four-element introduction is called Mutazadd. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | medium | A potter kneads a lump of clay; the clay cries out for gentle treatment and says it was a man yesterday. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 | medium | Allah is called merciful though just; the sinner is told not to despair because mercy may absolve crumbling dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | medium | Death treads the speaker down, plucks his feathers, and drains his lifeblood; the speaker asks to be moulded into a cup filled with wine, hoping its scent may make him breathe again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | medium | The speaker says fancies turn heads like wine and aspire to heaven, but when the fleshly clog drops, it is seen that humans came from dust and return to dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | medium | After mastering what the masters know, the speaker says he came from earth and goes like wind; the note compares a wind image from Mantik ut Tair. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | medium | The dead rest in a tomb, are marked by a pair of bricks, and later their dust is molded into bricks for another person's tomb. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | high | New Year revives old desires; the thoughtful soul retires to solitude; the White Hand of Moses appears on the bough and Jesus sighs from the ground. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | medium | Bulbuls dote on roses and complain of breezes; the speaker sits beneath a rose that has sunk to earth and sprung from earth again. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 | medium | Alcestis, daughter of Pelias, is willing to lay down her life on behalf of her husband when no one else will. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 | medium | Achilles is presented as the beloved of Patroclus; he knows from his mother that he can avoid death, return home, and live to old age if he abstains from slaying Hector. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 | medium | Love is neither mortal nor immortal; he flourishes when in plenty, is dead at another moment, and lives again by his father’s nature. He is neither in want nor wealth and is between ignorance and knowledge. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2318-2392 | medium | Diotima says mortal nature seeks to be everlasting and immortal and attains this by generation, which leaves a new existence in place of the old. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 | high | Alcestis is presented as a true love who dared to die for her husband and was allowed to return from the dead as recompense for virtue. | record |
| Hindu | The Ramayan of Valmiki | Book I, Canto XLIV: The Descent Of Gangá | high | Bhagiratha leads Gangá through the sea and nether caves to the dust of Sagar's sons, pours the funeral libation, and their spirits gain beatitude and rise to heaven. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part First VII-Part Second IV | medium | Nachiketas asks what becomes of a man after death. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part Second XVIII-XXIII; Part Sixth XVIII | high | The Self is never born and never dies; it is not slain when the body is slain. | record |
| Maya/Kiche | The Popol Vuh | The Second Book, Hero Twins in Xibalba | high | The brothers die on a funeral pile, their bones are powdered and thrown into the river, and they reappear like men-fishes and then ragged old men. | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | INTRODUCTION I, Meissner fragment / Sabitum address | high | Why, O Gish, does thou run about? / The life that thou seekest, thou wilt not find. | record |