Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | 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 2125-2220 | medium | Juno sees Dido caught in the toils and accosts Venus, saying that Venus and her boy have won fame if two gods have vanquished one woman by treachery. | 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 2542-2634 | medium | Dido tells Anna of a Massylian priestess from the far Aethiopian region of Atlas, associated with the Hesperides, a dragon, and holy boughs on a tree. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2945-2986 | medium | The winner receives a gold-wrought purple-bordered scarf depicting a boy on leafy Ida hunting stags, seized by Jove's swooping armour-bearer while guardians and hounds react below. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 | low | The passage names figures in the Wailing Fields and describes Dido the Phoenician, fresh from her death-wound, wandering in the vast forest; Aeneas recognizes her dim form through darkness. | 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 5333-5401 | medium | A goddess embraces her hesitant lord; he feels an old flame and heat, and the passage says his consort knows and rejoices in her wiles before he speaks, enchained by immortal Love. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 | medium | Venus considers new schemes: Cupid may take Ascanius' form, use his gifts, and kindle the queen to madness. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 | high | In the heavenly dwellings, Diana addresses Opis and says Camilla, dear to her, moves to war and wears her arms. | 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 | medium | In a second dream, the pine-tree goddess says he cannot stay long after eating Hades' fruit; a goddess in Hades wished to marry him and had assumed bear form to lure him underground. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 | high | The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1907-2004 | high | The senior chief imitates the burial and dies; the badger-goddess comes to the village, marries the good man, and he becomes senior of all the chiefs. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 | medium | The rascal wears the old man's beautiful clothes and tells the chief that a river goddess loved him, caused his misdeeds, and wished to marry his spirit. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 | medium | The woman tells the lad she is the bear-goddess, her husband is the jealous dragon-god, and the boy should ask to buy the woman rather than exchange treasures. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 | medium | Aedh identifies the cupbearer as his daughter Etain, says she loves Osgar, and explains that a rich bride-price from the High King's son was refused because Etain did not want it. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT; lines 10542-10615 | medium | Youth tells Diarmuid she cannot belong to him again but puts a love-spot on his forehead, making women unable to refuse him love. | record |
| Celtic Irish | Gods and Fighting Men | BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10725-10807 | medium | The rush-gathering woman says the daughter of King Under-Wave has come home after seven years under enchantment, is sick, cannot be helped by gathered physicians, and finds a bed of rushes most wholesome. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES; lines 11272-11333 | medium | Conan asks Diarmuid for a share of the feast and taunts him that he would listen to a comely woman. The passage says many women loved Diarmuid, that he loved many women, and that he was called brave, hardy, comely, the Hawk of Ess Ruadh, and Diarmuid-na-man. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 | medium | Birog of the Mountain dresses Cian in women’s clothes, carries him by wind to Ethlinn’s tower, gains entry, enchants the women to sleep, and Cian meets Ethlinn, who recognizes his face from dreams and gives him her love. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 | high | "Niamh of the Golden Head is my name"; she says she is "the daughter of the King of the Country of the Young." | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 | high | The king welcomes Oisin, promises long-lasting life, eternal youth, and every delight, identifies himself as king, the queen as queen, and Niamh as their daughter who sought Oisin to be her husband forever. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14454-14544 | medium | Oisin asks leave of the king and Niamh to return to Ireland; Niamh fears he will not return, warns him not to get off the white horse or touch the ground, says he would become old and blind, and gives him a farewell kiss. | 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 2984-3048 | high | Bodb Dearg's daughter Scathniamh loves Caoilte; after a long separation she comes from the cave of Cruachan when Caoilte is old and asks for the bride-price he promised. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 | medium | Enghi, Elcmair's daughter, loves Angus without seeing him and seeks him at a games gathering between Cletech and Sidhe in Broga; the Sidhe come every Samhain with a nut as food; the sons of Derc secretly carry her away, causing lamentation and the name Cnoguba. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU / CHAPTER V. AINE; lines 3314-3340 | medium | Herb-curers said Aine had power over the whole body; she gave gifts of poetry and music, often gave her love to men, and was called the Leanan Sidhe, the Sweet-heart of the Sidhe. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL; lines 3343-3385 | high | Aoibhell, a woman of the Sidhe dwelling at Craig Liath, loves Dubhlaing ua Artigan; before the battle he returns to join Murchadh and fight for the Gael, and Aoibhell tries to stop him by placing an invisible Druid covering around him. | 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 | Midhir takes Etain Echraide as wife; Fuamach is jealous and calls the Druid Bresal Etarlaim, who puts spells on Etain so Fuamach can drive her away. | 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 | medium | Angus Og takes Etain into his keeping and makes a sunny house for her with sweet-smelling flowers and invisible walls. | 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 | medium | Eochaid Feidlech sees Etain at the side of a well with a gold-and-silver comb, a silver basin with golden birds and purple stones, shining garments, and yellow-gold hair. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3495-3597 | medium | Etain says she is daughter of Etar, King of the Riders of the Sidhe; Eochaid loves her, pays bride-price, and brings her to Teamhair as wife. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3599-3699 | medium | At a fair at Teamhair, Etain alone sees and hears a rider who sings of his country: beautiful unblemished people, youth without aging, pleasant fields and flowers, streams of mead and wine, no care or sorrow, and inhabitants who see others while unseen. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 | medium | Gebann, a chief Druid in Manannan's country, has a daughter, Cliodna of the Fair Hair, who falls in love with Ciabhan and agrees to leave with him the next day. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 | high | The woman says she is asking Connla to come to Magh Mell, where he will be a king forever without sorrow or fret and his body will not wither from youth and comeliness. | 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 | high | Connla identifies himself as son of Conn of the Hundred Battles; he and the girl say she brought him there because of love so they could look at one another forever. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 | medium | Cael comes from Brugh na Boinne and says he sought his nurse Muirenn about a high marriage with Credhe, a Sidhe woman shown to him in a dream. | record |
| Celtic Irish | Gods and Fighting Men | BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE / CHAPTER III. CONN CRITHER; lines 7238-7298 | medium | The nearest woman stops Conn, says they are not there to harm him, and identifies them as three sisters from Tir nan Og who all love him and have come to help him. | 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 | Eri says Bres's father is Elathan, a Fomor king, who came to her over a level sea in a great vessel that seemed silver. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 | medium | After Finn agrees, the tall man brings them into the Sidhe hill at Glandeirgdeis; at the house door he strikes the pig with a Druid rod, and it changes into a beautiful young woman called Scathach, the Shadowy One. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 | medium | Sciathbreac asks whom the woman wants; she names Finn. She identifies herself as Daireann, daughter of Bodb Dearg, son of the Dagda, and asks to be Finn's wife if he grants a bride-gift: exclusive wifehood for a year and half his time afterward. Finn refuses. | 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 note says the myths of Isis and Demeter agree because both goddesses, searching for the loved and lost one, sat sad and weary on the edge of a well; Eleusinian initiates were therefore forbidden to sit on a well. | 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 3606-3684 | medium | The passage says an English superstition preserves the belief in faded form: one who sees a water-fairy must pine and die; the cited poem describes seeing a maiden on a stream and expecting life to fade because she is divine. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | medium | At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2770-2877 | low | Husan Maimandi is asked why Sultan Mahmud loves Ayaz more than his beautiful bondswomen; he answers that what impresses the heart appears lovely to the eye, and the passage adds that desire can make even a demon appear like an angel and cherub. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 3065-3158 | medium | A beautiful luminary-like woman appears in a mansion portico with a goblet of snow-cooled water mixed with sugar and spirit of wine; the narrator drinks from her hand and feels restored to new life. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 | medium | Mujnun says the king should contemplate Laila 'through the wicket of a Mujnun's eye' so that the spectacle's miracle might be shown. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1164-1257 | medium | Etain's golden hair, pale arms, rosy cheeks, pearl-like teeth, blue eyes, crimson lips, white shoulders, wrists, fingers, side, thighs, knees, ankles, and feet are described in detail. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1259-1369 | medium | Eochaid desires the maiden, sends a man to her kindred, comes to her, and asks her origin. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13014-13287 | medium | The narrative says that during the year before Mider came to Eochaid for chess he had been wooing Etain; he addresses her as a fair-haired lady and asks whether she will come with him into a marvelous land. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1814-1914 | medium | The steward reports the powerful laboring band to Eochaid. Mider appears, complains of hardship and anger, challenges Eochaid again, sets the stake as whatever the winner demands, and defeats him. | record |
| Celtic Irish | Heroic Romances of Ireland | MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION; lines 2611-2704 | medium | The passage praises the final account in which a fairy lady voluntarily gives up her lover to her rival and explains her motives. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2813-2910 | low | “Liban” is named at “swift Labra's right hand,” and Fand wishes “To sleep at Cuchulain's side.” | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 | medium | At the pillar, the woman in the green mantle identifies herself as Liban, says Fand has been released by Manannan and loves Cuchulain, and reports Labraid's offer: the woman in exchange for one day's battle service against Senach, Eochaid Juil, and Yeogan. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3086-3238 | medium | Cuchulain calls Laeg and tells him to go to Emer, saying fairy women have come upon him, destroyed his strength, that he improves hourly, and that Emer should come seek him. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 | medium | A fair gifted lady comes from the hall, unmatched in Erin, with hair like gold and words that cause love and longing; she questions Laeg about serving Him of Murthemne and about the son of Dechtire. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 | medium | Liban wishes she could see Laeg's form changed into Cuchulain's; Laeg praises Aed Abra's daughters and Fand's extraordinary beauty, comparing it to rushing waters and ranking it beyond kings, queens, and all past ages. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3587-3751 | medium | Cuchulain tells Fand not to fear, to enter his strong car, and that he will guard her against Emer and women from Ulster's four quarters. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3753-3880 | medium | Manannan sees that Fand is engaged in unequal warfare with the women of Ulster and likely to be left by Cuchulain; he comes from the east, and only Fand is aware of him. | record |
| Celtic Irish | Heroic Romances of Ireland | A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 | medium | The Sick-bed of Cuchulain and Courtship of Etain are discussed in relation to compiler additions; the Sick-bed has two versions, involves supernatural beings, and concludes with important action by two women heroines, including Fand resigning her lover to a mortal woman with a better claim. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 58 / PAGE 59 / PAGE 60 / PAGE 61; lines 7351-7362 | medium | The note proposes that Manannan may simply have left Fand free to pursue her own course, adding that divine husbands often did this in other mythologies. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 | medium | A beautiful band of women are identified as the daughters of Aed Abra; Fand's beauty is said to exceed that of queen or king and to have no equal up to the speaker's time. | record |
| Celtic Irish | Heroic Romances of Ireland | PREFACE / INTRODUCTION IN VERSE / PRONUNCIATION OF PROPER NAMES / LIST OF NAMES; lines 800-886 | medium | Entries identify Ailill mac Mata, Conor, and Mac Datho as kings; Ailill Anglonnach and Mider as lovers of Etain, with Mider a fairy lover; Conall and Ket as champions; Emer as wife of Cuchulain; Fand as a fairy princess in love with Cuchulain; Fergus as step-father to King Conor; and Maev as Queen of Connaught. | record |
| Celtic Irish | Heroic Romances of Ireland | THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 | medium | The second part tells of Fraech's expedition to the Alps to recover stolen cattle and his wife; the passage reports that the wife was Trebland, a semi-deity like Fraech, according to another cited source. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 | medium | Ailill orders Fraech to bring a wet branch from the rowan tree. Fraech breaks a branch while swimming, and Findabar praises his beauty as he carries the berries. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 | high | The Hymn to Aphrodite shows a divine being as an unwilling victim of irresistible force; Aphrodite's power affects creatures and gods except Artemis, Athena, and Hestia; Zeus causes her to love Anchises and she visits him on Mt. Ida. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 | medium | "Verily at the first Chaos came to be, but next wide-bosomed Earth"; Tartarus and Eros are also listed among the first beings. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | "deathless one who lay with mortal men and bare children like unto gods" | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Eos bears Memnon and other sons; Aphrodite seizes young Phaethon and makes him keeper of her shrine by night, a divine spirit. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 | high | Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 | medium | Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | high | Europa crosses the briny water to Crete, beguiled by Zeus; Zeus secretly snatches her, gives her a golden necklace made by Hephaestus, mates with her, departs, and she bears Minos, Rhadamanthys, and Sarpedon. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3770-3893 | high | Peleus arrives at Phthia with possessions and is praised as blessed because Zeus has given him a Nereid wife and the gods have brought the marriage to completion, honoring him above other men. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 | medium | Apollo loved Ileus, named him by his name, joined with a nymph in sweet love, and with Poseidon raised a city wall. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 | medium | After a lacuna, a woman is said to be subject in love to the dark-clouded son of Cronos and to bear famous Heracles. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 | medium | An eagle catches up Ganymede for Zeus because of his beauty; Diomede bears Hyacinthus, whom Phoebus unwittingly kills with a disk. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | high | Fragments report marriages and divine unions, including Thero with Apollo bearing Chaeron and Mecionice with Poseidon bearing Euphemus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS; lines 4977-5022 | high | Hesiod and Acusilaus identify Io as daughter of Peiren; while Hera's priestess she is seduced by Zeus, discovered by Hera, transformed by Zeus into a white cow, and connected with an oath about secret deeds of the Cyprian being without penalty. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 | high | The Theogony's conclusion links to the Catalogues of Women, which trace Hellenic families from a common ancestor; women are prominent because descent from gods is traced through mortal women beloved by gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 | medium | Hermes is invoked as son of Zeus and Maia, messenger of the immortals; Maia lives in a deep, shady cave where Zeus visits her secretly at night while Hera sleeps. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 | high | The Eoiae title is explained through a formula asking the Muses to sing of tribes of women with whom the Sons of Heaven were joined in love, with heroines introduced by a recurring formula. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6702-6799 | high | Zeus casts sweet desire for a mortal man upon Aphrodite so she will not remain innocent of mortal love or mock the gods for mortal unions. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 | high | Aphrodite places desire in Anchises' heart; Anchises says no god or mortal shall restrain him from lying with her and that he would willingly go down to Hades after reaching her bed. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | high | Zeus carries off Ganymedes because of beauty to pour drink for the gods; Tros mourns until Zeus gives him immortal horses and Hermes explains Ganymedes will be deathless and unageing. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | medium | Eos carries off Tithonus and asks Zeus for eternal life, but not youth; Tithonus ages, loses bodily strength, and is placed in a room behind shining doors where he babbles endlessly. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 | high | After Aphrodite is fully decked, the Hours bring her to the gods; the gods welcome her, give her their hands, and each wishes to take her home as his wedded wife because of her beauty. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XV. TO HERACLES THE LION-HEARTED / XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES; lines 7165-7180 | medium | Maia avoids the blessed gods and lives in a shadowy cave; Zeus lies with her at night while Hera sleeps, and neither gods nor mortals know. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 | medium | The nymphs sing of the gods and especially Hermes, the swift messenger, who came to Arcadia, tended sheep for a mortal, desired the daughter of Dryops, and brought about their marriage. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 | medium | The Son of Cronos was joined with Selene in love; she conceived and bore Pandia, described as exceedingly lovely among the deathless gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | medium | At the marriage of Peleus, Strife causes Hera, Athena, and Aphrodite to dispute who is fairest; Hermes brings them to Alexandrus on Mount Ida, and he chooses Aphrodite because of the promised marriage with Helen. | 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 | medium | Aphrodite claims Anchises’ race is almost divine, as shown by Ganymedes and Tithonus, to lessen her disgrace. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 | low | The book argument summarizes Juno's deception of Jupiter with Venus's girdle and Sleep's aid, Jupiter's slumber on Mount Ida, Neptune's aid to the Greeks, and Ajax striking Hector with a stone. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13690-13832 | medium | From aloft Hera sees Jove on Ida's shady height and asks what arts she might use to deceive and blind his all-beholding eye. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 | high | Venus invites Juno's request; Juno asks for charms that move mortals and immortals with love and sacred fires. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13984-14087 | high | Jove says love will not delay and lists former lovers, including Ixion's wife, Danae, Theban women, Phoenix's daughter, Latona, Ceres, and Juno, with offspring such as Pirithous, Perseus, Bacchus, Alcides, Rhadamanth, and Minos. | record |
| Greek | The Iliad | THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15508-15644 | medium | Eudorus is born of Polymele; Cellenius loves and pursues her from Diana's choir, and Eudorus' heavenly paternal race is acknowledged. | record |
| Greek | The Iliad | THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 | high | Ganymed, divinely fair, is snatched to upper air to bear Jove's cup as guest of the ambrosial feast. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21866-22001 | medium | Oilean Ajax, Ulysses, and Nestor's son run. Ulysses prays to Pallas, who aids him. Ajax stumbles where the slippery shore is clogged with dung and gore beside Patroclus' pyre, where victims had fed the fire. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 4060-4164 | medium | Divine neas leads the Dardan race, is Anchises' son by Venus' embrace, and was born in Ida's secret grove. | record |
| Greek | The Iliad | THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4167-4303 | medium | The argument summarizes: single combat between Menelaus and Paris is agreed to by Hector's intervention; Iris calls Helen; Priam and counsellors observe; oaths are taken; Paris is overcome and removed by Venus in a cloud; Agamemnon demands Helen's restoration. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 1101-1205 | medium | Urashima realizes that the few days in the Sea King’s palace were hundreds of years at home; his parents and former acquaintances have died, and he resolves to return to his wife beyond the sea. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2528-2630 | medium | After three months the bamboo child has become a full-grown girl; she is dressed in beautiful kimonos, kept behind screens like a princess, and emits light that fills the house. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 | medium | The suitors return to the bamboo-cutter's house, ask him to speak for them, and describe their long vigil through winter, summer, hunger, sleeplessness, and exposure. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 | medium | She is "more lovely than any human being" and "shone in her own soft radiance." | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 | high | The Emperor leaves sadly, regards Princess Moonlight as uniquely beautiful, sends love poems, and receives verses saying she can never marry anyone on earth. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6021-6126 | medium | Yamato Take is cold toward Ototachibana, says her place is at the palace rather than the warpath, and she remains despite rebuffs. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 | medium | The princess says Urashima set free a tortoise, adds, "I was that tortoise," and offers him life forever in the land of eternal youth as her bridegroom. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 | medium | Ceremonial fishes bring food on coral trays; the bridal is celebrated, the young pair pledge themselves with the wedding cup of wine three times three, and fishes dance. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 | medium | Wainamoinen describes a Northland maiden who refuses lovers and is praised as the fairest maiden of Pohyola, with moonlight from her temples, sunshine from her breast, rainbow from her forehead, seven starlets on her neck, and the Great Bear from her shoulder. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5797-5990 | low | The Day-star, Moon, and Night-star woo the maiden for sons; she refuses Sun-land, Moon-land, and Star-land. | 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 | The preface compares Finnish heroes with the Niebelungs, says they woo maidens of the North, and says they raid Lapland to possess the mysterious Sampo, likened to the Golden Fleece. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 | high | Wainamoinen says he is sailing to Northland and dismal Sariola, where ogres live and drown heroes, to woo the Maid of Beauty sitting on the bow of heaven and bring her to Wainola. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 | low | "I will answer the cry of him that crieth, when he crieth unto me." | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | medium | Angels tell Mary that God has chosen and purified her and chosen her above the women of the worlds, and they command her to be devout, prostrate, and bow. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 | medium | Jews and Christians say they are sons of God and his beloved; the reply asks why God chastises them for sins and says they are created humans subject to pardon or chastisement, with all things returning to God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 | high | “God will then raise up a people loved by Him, and loving Him” who contend for God’s cause. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13129-13192 | medium | The passage asks who is better in religion than one who submits to God, works righteousness, and follows Abraham the orthodox; God took Abraham for his friend, and whatever is in heaven and earth belongs to God. | 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 14000-14047 | high | If believers apostatize, God will bring other people in their place, loved by God and loving God, humble to believers, severe to unbelievers, fighting for God's religion without fearing detractors. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20502-20562 | medium | Translator's note reports a tradition of Joseph marrying his former mistress and says the loves of Joseph and Zoleikha were used as an allegorical emblem of spiritual love between God and the soul, compared with Christian use of the Song of Solomon. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 | medium | "Asia, the wife of Pharaoh, marytred by her husband for believing in Moses... is taken alive into paradise"; "Azral, the angel of death". | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9774-9860 | medium | "some men take idols beside GOD, and love them as with the love due to GOD; but the true believers are more fervent in love towards GOD"; the same unit says God is severe in punishing. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | medium | A fair lady on a mound says Peredur is going to encounter the Addanc, which kills by craft from behind a stone pillar with a poisonous dart; after Peredur pledges to love her above all women, she gives him a stone that lets him see the Addanc while unseen, says to seek her toward India, and vanishes. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 | medium | The lady asks the king about concealed children; the king summons his son; the stepmother declares that the youth must obtain Olwen, daughter of Yspaddaden Penkawr, and the father directs him to seek Arthur's boon. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 | medium | The maiden says she journeys on her own errand, is glad to see Pwyll, says her chief quest was to seek him, and identifies herself as Rhiannon, daughter of Heveydd Hên. | record |
| Celtic Welsh | The Mabinogion | GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 | medium | The emperor tells the wise men of Rome that he saw a maiden in a dream and has no life, spirit, or existence because of her; they advise sending messengers for three years to the three parts of the world to seek the dream. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 | medium | The jeweled young suitors rise with pride and desire, regard each other as rivals, and are compared to bright gods striving when inspired by Uma's love. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 | medium | The narrator says the Prophet declared woman has power over sages and older men, contrasts humanity with bestial harshness, and calls fair woman a ray from the sun of Truth. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 | medium | The prophet hears sad sounds, weeps and groans, then addresses the dead. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | The speaker prays for discernment, calls it an inner gift of God, and says love for God burns in the heart and is its own sign. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | medium | A prophetic saying declares that God is not contained by earth or heaven, but “Believer’s heart can Me contain,” and directs the seeker to look among God's servants. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | low | The husband says he has abandoned dispute, puts rule in his wife's hands, and says, “I’m non-existent” and “deaf and blind, through love.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | medium | “Th’ Infinite’s lovers finite’s worshippers are not. / Who seek the finite lose th’ Infinite.” | 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 | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | medium | Shemsu-'d-Din Hindi asks Sa'di for a sublime Persian ode; Sa'di selects Jelal's ode beginning, “Divine love's voice ... We're bound for heaven,” and praises Jelal as a monarch in Rome. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | high | The speaker prays to the Answerer of prayer for guidance, protection from error, reprieve from judgment, preservation among saints, shelter, and union with God. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | medium | The speaker calls the fruit of death savoury, says the slain live, asks friends to slay him, and says death is eternal life and will bring him to his love. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14641-14763 | medium | “The reed-flute is the sacred musical instrument of the Mevlevī dervishes,” used in their religious waltz; they love it “as the symbol of a sighing absent lover.” | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 | high | God is explained as the sun; created objects as motes; the Friend is God, the Gnostic’s darling. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 | medium | Jelāl sits in Salāhu-’d-Dīn the Goldbeater’s shop among disciples when an old man enters lamenting and asks help finding his seven-year-old son, missing for several days. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | high | The Perwāna hosts an assembly; some legal chiefs worry about Jelāl’s precedence. Jelāl arrives, finds the sofa occupied, sits on the floor, and Husām and many grandees follow him, while some remain seated from pride. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | medium | A variant says Shemsu-’d-Dīn of Tebrīz accompanied Jelāl, sat near him on the floor, and was embraced by Jelāl when asked where his beloved was; this made Shems notable in Qonya. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 314-412 | medium | Jelal is said to have instituted a dervish order with mourning dress for Shemsu-'d-Din, and to have adopted flute, rebeck, drum, tambourine, singing or chanting, and holy dance to draw people toward devotional love for God, compared to sweetening medicine for a child. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | medium | Jelāl's ode asks the claimed fellow-visitor to describe what he saw of the beloved, mysteries, the source of mankind and souls, and the messages of the beloved. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 | high | Jelāl teaches a deathbed prayer asking God not to send an ailment that causes forgetfulness of divine commemoration or health that produces insolence. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 | high | Shemsu-’d-Dīn of Tabriz is given exalted titles, travels seeking human and spiritual instruction, finds no teacher equal to himself, seeks God as the beloved object of the soul, and wears coarse felt that hides his spiritual greatness. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | medium | Jelāl sends Sultan Veled to Damascus; he finds Shemsu-’d-Dīn in an inn playing backgammon with a young Firengī saint, brings him back to Qonya, and Jelāl embraces him with renewed devotion. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | high | Forty days after Shemsu-’d-Dīn’s disappearance, Jelāl appoints Husāmu-’d-Dīn deputy and sets out to seek Shems in Damascus for the third time; Syrian learned men become disciples, and he later returns to Qonya. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | The flute's wail is 'a flame' and not breath; love prompts the flute and ferments wine; the absent lover's flute proclaims grief and joy and is called both bane and cure. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | medium | The healer sees the woman’s trouble, keeps her secret, and traces the sickness to an oppressed mind and suppressed wish rather than bodily disease. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | medium | The speaker urges plain speech and tearing off the veil, imagines unveiled love, warns that the sun brought too near would ruin the world, and names the Sun of Tebrīz. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | A blessed soul throws away wealth, health, and life for love of God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | medium | Truth sheds shining light on human souls, received by heaven’s favourites; illumined souls turn to God, and lack of love means lack of truth’s spangles. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | medium | The passage says, “The world’s eye man is” and that the real eye strives to see the “Friend.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | ‘Umer speaks about God’s attributes and goodness; saintly ecstasy comes from a glimpse of God; the saint is bridegroom and God bride, with unveiling reserved for the intimate. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 | medium | The parrot speaks of absent loved ones, slavery, remembrance, oaths, grief, wrath and grace, thorn and rose, and love that makes wrongs seem blissful. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | medium | Love orders the speaker to keep dreaming of love and leave rhymes; rhyme is called bramble around a vineyard, and a secret unknown to Abraham, Gabriel, and Jesus is said to be spoken by God to the speaker alone. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | medium | The speaker reflects on affirmation and denial, person in impersonality, rulers subject to those below them, the bird-hunter becoming prey, lovers also being sweethearts, and thirst and water seeking one another. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 937-987 | high | “God, my beloved... My soul receive... In Thee alone my heart finds peace; it fire with love divine.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 | high | The speaker returns to plaint and wail, says the divine beloved loves his cries and moans, describes deprivation of the beloved’s look and light, loves anguish that pleases the beloved, and calls lovers’ tears pearls. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | medium | The speaker addresses Beauty or Thou as beloved, source of pain, new life, dawn, light, and spiritual wine. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | Hope led Jacob in quest of his son; sorrow cost him sight and hoped reunion restored light; the listener is urged to be Jacob if not Joseph, Ferhad if not Shirin, and to see Majnun’s ravings if not Layla. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 | high | The voice of God gives the gift once given to Mary; those not dead in the flesh rise at the Beloved's voice, heard from Ahmed's lips. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed Mustafà stands lost at one blessed sight on his wedding-night, oversleeps dawn-worship, and the sun shines overhead. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 | high | The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 | high | The fable summary states that Cephalus resists Aurora, tests Procris in disguise, reconciles with her, receives Diana’s dog and dart from her, and that the dog is turned to stone while hunting Themis’s beast. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12386-12480 | medium | The explanation distinguishes two princes named Cephalus; one is the son of Mercury and Herse, another the son of Deïoneus and husband of Procris. It says one was carried off by Aurora, and that Apollodorus, Ovid, and other writers treat or confound these traditions differently. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 | medium | Footnotes mention jealousy linked to the names Aura and Aurora, a custom of catching the dying person's breath, and identify Telamon and Peleus as two sons who levied troops. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 | high | The fable summary states that Apollo loves Daphne, daughter of the river Peneus; she flees him, asks her father for aid, and is changed into a laurel. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 | high | The god asks the nymph to stay, compares her flight to prey fleeing predators, identifies his divine status and powers, and says love has wounded him beyond his healing arts. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 | medium | The note describes the comparison of Apollo’s pursuit of Daphne to a greyhound chasing a hare, highlighting the god’s eagerness and the nymph’s anxiety to escape. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 | high | Jupiter sees Io returning from her father’s stream, tells her to enter the shaded grove, offers divine protection, and identifies himself as holder of heaven’s sceptre and wielder of lightning. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 | high | The fable summary says Jupiter changed Io into a cow to conceal her from Juno, then had to give her to Juno, who committed her to Argus's charge. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 | medium | The commentary reports Greek authors saying Io was daughter of Inachus, carried by Jupiter to Crete, mother of Epaphus, associated with Egypt, married to Apis or Osiris, guarded by Argus through Juno's jealousy, and placed by Jupiter on a vessel bearing a cow figure; it also links Bosphorus to Io's passage as a cow. | 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 | Jupiter ravishes Io and changes her into a cow; Juno entrusts her to Argus; Mercury relates Syrinx's transformation into reeds, kills Argus, and Juno places Argus's eyes in the peacock's tail. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2389-2453 | medium | Syrinx rejects Pan's suit, flees through pathless places, reaches the sandy river Ladon, is stopped by the waters, and prays to her watery sisters to change her. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 | high | Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 | medium | Juno hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus is saved alive from his mother’s womb and raised on earth. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 | medium | The Sun assumes Eurynome's form to approach Leucothoë; Clytie becomes jealous of her sister and is transformed into a sunflower. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 | high | Jupiter sees her weary and unprotected, speaks of a stolen embrace, takes Diana’s form and dress, kisses and embraces her, overcomes her resistance, then returns to heaven; Callisto leaves the grove in distress. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3556-3606 | medium | Coronis of Larissa is described as most beautiful in Hæmonia and as pleasing the Delphian god while chaste or not the object of remark. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 | high | The narrator identifies herself as a royal virgin, daughter of Coroneus, and says the Ocean god saw her on the shore, desired her, entreated her, prepared violence, and followed her. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 | high | The raven ignores the warning and tells his master that he saw Coronis lying down with a youth of Haemonia. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 | high | Herse is described as surpassing the other virgins in beauty; Mercury is astonished and burns with desire while suspended in the air. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4054-4143 | medium | Envy places Herse, Herse’s fortunate marriage, and the beautiful god before Aglauros; Aglauros is tormented day and night and burns at Herse’s good fortune like fire under thorny reeds. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 | high | After the grandson of Atlas returns to the skies, his father commands him to go to the Sidonian region and drive the king's mountain-fed herd toward the sea-shore. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4913-5002 | medium | In Beroe's form, Juno voices doubt that Semele's lover is truly Jupiter and advises Semele to seek a pledge by asking him to come in the same majesty and form in which Juno receives him, with his royal ensigns. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5004-5027 | medium | Semele is described as overjoyed at what is her misfortune and as about to perish by the complaisance of her lover. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | high | Fable V states that Jupiter visits Semele; he uses a less baneful thunder, but Semele's mortal body cannot endure the ethereal shock and she is burned among her nuptial presents. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6212-6279 | medium | Dercetis, after offending Venus, is said to be made to love a young man, bear a daughter, kill the lover, expose the child, drown herself, and receive a Syrian temple and honors as a goddess. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6281-6383 | high | The Sun, who burns lands with flames, is consumed by a new flame, fixes his eyes on Leucothoë, alters his rising and setting, lengthens winter hours, and darkens in troubled light. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 | medium | Clytie, jealous of the Sun's love for Leucothoë, reveals the intrigue and brings it to Leucothoë's father. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 | high | The Sun comes no more to Clytie and ends his intercourse with her, despite the possibility that love and grief might excuse her betrayal. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 | low | The explanation says no historical basis is known for Leucothoë being buried by Orchamus or Clytie becoming a sunflower; it proposes a natural-philosophical basis involving a frankincense tree called Leucothoë, Apollo and physic, and sunflower rivalry. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 | medium | The fable summary says Salmacis loves Hermaphroditus, is rejected, seizes him while he bathes, and the two become one body with different sexes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 | medium | Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7916-8005 | medium | Footnote says Athis or Atys is described as Indian to distinguish him from the Phrygian youth of the same name, beloved by Cybele, whose story Ovid tells in the Fasti. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 | high | Venus/Erycina sees Pluto, embraces Cupid, and urges him to shoot Pluto; she argues that Love should extend to Tartarus and that Ceres's daughter should be joined to her uncle rather than remain virgin. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 | medium | Bochart’s explanation says Phoenicians named the Sicilian fountain from terms associated with willows or a stream, and later Greeks linked it with their river Alpheus and imagined that Alpheus crossed the sea to Sicily. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 | high | The Maeonian Nymph depicts Europa deceived by the bull form, seemingly on a real sea, looking back toward land, calling to companions, fearing the waves, and drawing up her feet. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 | medium | Galatea stops speaking; the company departs; the Nereids swim in calm waves; Scylla avoids the open ocean and rests near enclosed waves; Glaucus, newly transformed near Anthedon, approaches through the sea, speaks in passion to detain her, and she flees to a mountain near shore. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 | medium | The speaker asks what his form, favor with ocean deities, and godhood avail if Scylla is not moved by them. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 | high | Apollo is enamoured of the Sibyl and offers her as many years as she can grasp grains of sand. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 | high | The Sibyl says Phœbus loved her and offered life without end, and also youth, if she yielded to him; she refused and remains unmarried. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 | high | Circe asks Picus to favor her passion and accept the Sun as father-in-law; Picus refuses because Canens holds him, and Circe threatens that he will not return to Canens. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 | high | Satyrs, Pans, Sylvanus, and another god try to gain Pomona; Vertumnus exceeds them in love but is no more fortunate at first. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 | medium | Juno commands Iris to descend to Hersilia and tell her to cease weeping and go to the grove on the hill of Quirinus if she wishes to see her husband. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1548-1589 | medium | The speaker points to an island called Perimele and says, “This beloved Nymph did I deprive of the name of a virgin.” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 | medium | Minos returns to Crete, has Daedalus help erect the Labyrinth, encloses the Minotaur there, and feeds it Athenian captives; Theseus slays the Minotaur, escapes with Ariadne's aid, deserts Ariadne on Dia, and Bacchus places her crown among the constellations. | 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 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 | low | Iole begins the account of Dryope, a beautiful Œchalian maid, only daughter of her mother, who suffered violence from the god of Delphi and Delos and then married Andræmon. | 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 XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 | medium | In the time of Procas, Pomona is loved by Vertumnus, who assumes an old woman's form, tells of Anaxarete's change into stone for cruelty, returns to youthful shape, and prevails upon the goddess. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 | low | A year has ended with the Fishes of the ocean; Orpheus avoids intercourse with women because of misfortune or a promise. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 411-502 | high | From the tower, Nisus's daughter watches the fighting, learns the chiefs and their equipment, and especially admires Minos in helmet, shield, with javelin and bow, and on a white horse. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4263-4355 | medium | Diodorus's version is summarized: Cybele, daughter of Mæon, loves the shepherd Attis; her father orders him killed; Cybele leaves with Marsyas across the Phrygian mountains; Apollo or a priest of Apollo takes her to the Hyperboreans, where she dies. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 | high | Cyparissus is described as a youth from Carthaea in Cea, deemed a favorite of Apollo; his transformation into a cypress is linked to the resemblance between his name and the Greek name of the tree. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 | high | The fable states Jupiter is charmed by Ganymede, transforms into an eagle, carries him to Heaven, and makes him cup-bearer; the narration says Jupiter desires Ganymede, takes eagle form, carries off the youth of Ilium, and Ganymede serves nectar to Jove against Juno's will. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 | high | Apollo loves Hyacinthus beyond others, leaves Delphi without its guardian deity, and esteems neither lyre nor arrows while frequenting Eurotas and Sparta. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 | medium | Hyacinthus is a youth of Laconia, regarded as a favourite of Apollo and the Muses, who dies after being struck on the head by a quoit while playing. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 | high | Pygmalion is shocked by the Propœtides, lives without a wife, carves a snow-white ivory statue of surpassing beauty, and loves his own workmanship. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 | high | The fable synopsis states that Adonis is educated by Naiads, loved by Venus, warned about dangerous hunting, and that Venus recounts Atalanta and Hippomenes: oracle, fatal races, Venus' golden apples, victory, shrine defilement, and transformation into Cybele's lions. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 | medium | Venus tells Adonis, her beloved, to avoid these lions and other wild beasts that face the fight, lest his courage be fatal to them both. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 | medium | Venus departs in her swan-drawn vehicle after warning Adonis; his dogs rouse a boar, Adonis wounds it, and the boar pursues and fatally gores him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | high | Several authors give additional details: Mars, jealous of Venus's passion for Adonis, asks Diana for aid; Diana sends the boar that destroys Adonis; some say Apollo took the animal's form. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 | high | Peleus is said to be distinguished because, unlike others, a goddess was given to him as wife. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | high | The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | high | The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 | high | The son of Aegeus carries away the daughter of Minos, sails for Dia, and abandons her on those shores; the footnote identifies Dia as another name for Naxos. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | medium | The explanation says Thetis's beauty led gods to contend for her hand but yield to destiny; Hyginus says Prometheus knew the oracle and exchanged it with Jupiter for deliverance from the eagle, after which Jupiter sent Hercules to Mount Caucasus; Discord's golden apple at the marriage led to the Trojan war. | 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. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9640-9674 | medium | Anchises is described as having enjoyed the favour of Venus; the dove was consecrated to Venus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 | medium | Galatea, daughter of Nereus and Doris and guarded by sisters, weeps and tells Scylla she escaped the Cyclops’ passion only through the waves. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 | high | After seven days and nights of fasting and prayer, Rabia loses the brought food to a cat, the lamp goes out as she goes for water, and a voice tells her the world and divine love cannot coexist; she says she expelled earthly love and prayed for absorption in God's love. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 | high | Rabia asks God to give her worldly goods to God's enemies and what is reserved for her in Paradise to God's friends, 'for it is Thou only Whom I seek.' | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 | high | Rabia says that if God sends her to hell on the day of judgment, she will reveal a secret that will make hell fly far from her. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 | high | Ibrahim's wife and son find him; he questions the son about religion and knowledge, tries to depart, prays for divine help, the son dies, and Ibrahim explains that a Voice challenged him about two loves in one heart. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1300-1396 | high | In a dream Ibrahim sees Gabriel writing names of the friends of the Lord; a voice orders Ibrahim's name written first because he loves God's friends. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | medium | Fudhayl's sayings reject acts done or omitted for human esteem and teach that true service of God is for love rather than fear or hope. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | medium | When Fudhayl's only son dies young, he appears unusually cheerful and tells Abou Ali that God's good pleasure is therefore his own. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | high | Bayazid's sayings include love of God above paradises, reliance on pious acts as spiritually dangerous, signs of the Lord's beloved as liberality like sea, kindness like sun, humility like earth, and wisdom received directly from the Lord. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | While circling the Kaaba, Zu'n Nun sees a pale, emaciated man who affirms love and nearness to the Friend and says those whom the Friend approaches most nearly are most severely tried. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | medium | Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | medium | A dervish asks Mansur what love is; Mansur says it will be seen over three days, when he is killed, his body burned, and his ashes scattered to the winds as results of love to God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | medium | Attar introduces an allegory of Amazement: companions of a princess drug a slave with narcotic wine and have him carried to the harem, where he wakes amid luxury, perfume, candles, women, and song. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | medium | Jalaluddin is powerfully affected by Shams's words, converses with him in lonely desert places, neglects teaching, and sees Shams persecuted by disciples; Shams flees, and Jalaluddin follows him in love and longing and persuades him to return. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The Masnavi opening asks the listener to hear the reed flute complain of separation after being torn from its ozier-bed; its plaintive notes move people to tears, and it longs for the day of return home. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | medium | The narrator contrasts Koranic acknowledgment of Christ as Word and Spirit of God with Rumi's portrayal of Christ as still exercising healing influence. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 | high | Early Islam placed stress on cultivating love to God; Rabia is an outstanding female Sufi example; this was connected with ecstatic states, visions, intuition, divine illumination, and contemplation of God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | high | The would-be Sufi initiate aims at knowledge, meeting, and union with God through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles; poetry about union, separation, and longing can set the heart aflame like a spark on tinder. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | medium | “My Friend (God) is not guilty of injuring me; He gives me to drink what as Master of the feast He drinks Himself.” | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 | high | At night on the roof she says, “The lover is now with his beloved, but I rejoice in being alone with Thee.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 | low | The passage states that this cold morality is not Sufism’s highest morality; the highest springs from love, when self-surrender becomes self-devotion. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | high | The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 | high | Jāmī’s poem says the Beloved unveiled beauty in the unseen, held a mirror to His own face, was both spectator and spectacle, and sought to display attributes in another mirror and diverse forms. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | medium | When divine attraction becomes manifest, it expels preoccupation with sense and cognition, bodily and spiritual pleasures are surpassed, self-mortification ends, and contemplation delights the soul. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | medium | “My servant draws nigh unto Me, and I love him”; God then says He is the servant's ear, eye, tongue, and hand. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 | high | “Publicly I say, ‘O my God!’ but privately I say, ‘O my Beloved!’” | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 | high | Mystical poetry of Islam often expresses the soul's aspiration toward God in terms resembling erotic or drinking poetry; Ibn al-ʿArabī wrote commentary to answer charges that some poems celebrated a mistress. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 | medium | Ibn al-ʿArabī's poem says the heart can take every form, including pasture, convent, idol temple, Kaʿba, Torah tables, and Qurʾan book, and that the speaker follows the religion of Love; named Arab lovers are cited as patterns. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 | high | Rumi’s poem: a moon-like figure comes, crowned with eternal flame; from the flagon of divine love the speaker’s soul is swimming and the body’s house of clay is ruined; wine and cup imagery follows. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 | medium | Fudayl kisses his four-year-old child; the child asks how he can love both the child and God with one heart; Fudayl takes this as divine admonition, repents of love for the child, and gives his heart wholly to God. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Hujwiri says man’s love of God appears in the pious believer’s heart as veneration, desire to satisfy the Beloved, longing for vision, recollection of Him, renunciation of all besides, and submission to love’s law. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Love is described as a divine gift that cannot be attracted or repelled; Bayazid says, “His love preceded mine.” | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | high | Rābiʿa prays: whatever share of this world or the next is allotted to her should be given to others; God is enough for her. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | medium | If God’s love in His friends’ hearts were manifest, it would fill the world with “flood and fire.” | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 | high | “I am He whom I love, and He whom I love is I”; the poem also says they are two spirits dwelling in one body. | record |
| Sufi | The Mystics of Islam | CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 | high | Jesus passes three groups of three men: one group is lean and pale from fear of the Fire, another from longing for Paradise, and a third from love of God; Jesus says the third group is nearest to God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | high | Rūmī is introduced as describing the One Light shining in myriad forms and the One Essence clothing itself in prophets and saints. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 | medium | Hujwiri defines union as concentration on the desired object, gives Majnun and Layla as an example, and recounts Bayazid answering a visitor by asking whether anyone is present but God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | medium | Jalāluddīn’s first poem negates religious, geographic, elemental, cosmic, paradisal, infernal, and Adamic identities and concludes with the speaker beyond place, transcending soul and body, living in the soul of the Loved One. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | medium | The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 | medium | Index entries include Love, divine; Laylā; Lubnā; and Majnūn with page references. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 | high | Calypso welcomes Odysseus and ministers to him; attached to him, she offers immortality and eternal youth if he stays, but he longs for Penelope and his son, refuses, and is detained seven years against his will. | 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 | high | Zeus is described as also allied to mortal maidens, whom he visited under disguises because his true form would destroy mortals; Antiope, Leda, Europa, Callisto, Alcmene, Semele, Io, and Danae are listed. | 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 | high | 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 | high | 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 | high | Hera, disguised as Beroe, persuades Semele to ask Zeus to appear in full power; Zeus swears by the Styx, reveals himself with thunder and lightning, and Semele is consumed in flames. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 | high | 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 | APHRODITE (VENUS). / VENUS. / HELIOS (SOL). / EOS (AURORA).; lines 2159-2198 | high | Eos later unites with Tithonus, son of Laomedon, asks Zeus to grant him immortality but forgets eternal youth; Tithonus ages, loses beauty, is shut in a chamber, and is reduced nearly to voice alone. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 | high | Apollo is said rarely to have been happy in love; his advances are repulsed or his unions end fatally. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE. / SELENE (LUNA).; lines 2762-2780 | high | Endymion is a beautiful young shepherd to whom Zeus granted eternal youth and the ability to sleep whenever and as long as he wished. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 | high | The gods have higher mental qualities but human passions, punish evil-doers and impious mortals, visit mankind, unite with mortals, produce heroes or demi-gods, and remain immortal though not invulnerable. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 | high | Poseidon marries Amphitrite after wooing her as a dolphin; Amphitrite transforms Scylla with herbs in a well into a twelve-footed, six-headed monster with a dog-like voice, who lives in a high cave and seizes victims from passing ships. | 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 | MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3894-3936 | medium | Hermes flies over Athens, sees maidens returning in procession from the temple of Pallas-Athene, and notices Herse, beautiful daughter of king Cecrops. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 | medium | Dionysus asks to be landed at Naxos, finds Ariadne asleep on a rock after Theseus abandoned her, consoles her, and she agrees to become his wife. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 | medium | Psyche, youngest of three princesses, is so beautiful that Aphrodite grows jealous; after Delphi’s oracle, her father has her dressed as for the grave and taken to a precipice, from which Zephyrus carries her to a meadow palace. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 | high | Psyche, youngest of three princesses, is so beautiful that Aphrodite grows jealous; after Delphi’s oracle, her father has her dressed as for the grave and taken to a precipice, from which Zephyrus carries her to a meadow palace. | 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 | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 | medium | Psyche undergoes severe penance; Aphrodite orders her to descend into the underworld and obtain from Persephone a box containing charms of beauty. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | IRIS (THE RAINBOW). / HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES.; lines 5033-5050 | medium | Ganymedes, youngest son of Tros, king of Troy, draws water from a well on Mount Ida; Zeus sees his beauty, sends his eagle to carry him to Olympus, grants him immortality, and makes him cup-bearer to the gods. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | WATER NYMPHS. / OCEANIDES, NEREIDES, AND NAIADES. / OCEANIDES. / THE NEREIDES.; lines 5342-5365 | medium | The passage names Thetis, Amphitrite, and Galatea as the best-known Nereides and identifies them respectively as wife of Peleus, spouse of Poseidon, and beloved of Acis. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | OCEANIDES, NEREIDES, AND NAIADES. / OCEANIDES. / THE NEREIDES. / THE NAIADES.; lines 5367-5384 | medium | The passage says the Naiades often form alliances with mortals and are wooed by sylvan deities of woods and dales. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS).; lines 5499-5583 | medium | Pan pursues Syrinx to the river Ladon; she prays for help and is transformed into a reed. Pan hears the reeds, cuts seven of unequal length, joins them, and makes the syrinx in memory of her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 | high | The Cretans interpret winter’s yearly disappearance of vegetation, fading flowers, and leafless trees through the figure of a lost love. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | Perseus is introduced as son of Zeus and Danae; an oracle warns Acrisius about Danae's son, Acrisius confines her in a brass tower, and Zeus descends as a shower of gold. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 | high | At Naxos, Dionysus appears to Theseus in a dream and says the Fates have decreed Ariadne to be his bride, threatening misfortunes if Theseus refuses. | 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 986-1079 | high | Leto is loved by Zeus, persecuted by jealous Hera, and tormented by the serpent Python sent by Hera. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | medium | Sigurd removes the maiden's armor; she awakens, sees the rising sun, turns to Sigurd, and the two love each other at first sight. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 | medium | In verse, Frithiof describes Balder as a gentle god and lover, cites Balder's love for Nanna, and urges that two hearts vowing mutual faith before Balder are a pleasing offering. | 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 | Gerda is compared with Venus and Atalanta; Skirnir offers golden apples; Freya is compared with Venus and Minerva. | 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 | medium | Freya/Odur are compared with Venus/Adonis: departure, transformed tears, return and joy, animal-drawn cars, and refusal or desertion of unwanted husbands. | 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 2238-2359 | medium | A medieval tradition says Holda dwelt in the Hörselberg as Frau Venus, luring and detaining mortals; Tannhäuser lives under her spell, then escapes to Rome for absolution. | 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 | Inside the mountain cave, Odin appears before Gunlod, woos her, spends three days with her, receives permission to sip from each vessel, and drains all three vessels of mead. | 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 | medium | Idun lets the gods wrap her in the wolfskin but refuses to speak or move; Bragi sees her tears, tells the others to return, stays with her in Hel's realm, and his harp remains mute. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 | high | Frey ascends Odin's throne Hlidskialf, looks over the earth, and sees a beautiful maiden enter Gymir's house in the frozen North; her beauty illuminates sea and sky. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 | high | Odur, restless and wearying of Freya's company, suddenly leaves home and wanders far into the wide world. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 | medium | Freya is believed to hear lovers' prayers, and love-songs are composed and sung in her honour. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | medium | Freya owns falcon plumes or a falcon garb that allows bird-like flight; Loki borrows it twice, and Freya uses it while searching for the missing Odur. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 | high | A middle-aged stranger in a wide cloak and broad-brimmed hat conceals that he has one eye, asks Billing’s trouble, and offers to command the Ruthene army. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 | high | Völund remains at home, contemplates Alvit's ring, makes seven hundred identical rings, and interprets the loss of one ring as a sign that his wife has returned. | 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 | high | 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 7475-7592 | high | “Hodur will hither / His glorious brother send; / He of Balder will / The slayer be.” | 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 7594-7696 | medium | Nanna dies as she bends over Balder; the gods place her beside her husband, slay his horse and hounds, and twine the pyre with thorns called emblems of sleep. | 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 | Balder says he must remain in the abode of shades until the last day and asks that Nanna be taken back; Nanna refuses and vows to stay with him in Nifl-heim. | 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 9644-9745 | medium | Gudrun, now Helgi’s wife, weeps, curses Dag, hears that Helgi calls from the tomb, and enters the mound at night to ask why he calls and why his wounds bleed. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 | medium | On Ogygia, the nymph Calypso keeps Ulysses in a cave, feeds him, wants marriage, and would make him immortal and ageless, but he refuses. | record |
| Greek | The Odyssey | The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 | high | Odysseus alone is away from home, craving wife and return, while Calypso holds him in hollow caves and wants him for her lord. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 | high | Calypso says the gods are jealous and hate seeing a goddess take a fancy to a mortal man and live with him in open matrimony. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 | high | Calypso asks whether Ulysses would leave at once and says that if he knew his future suffering he would stay, keep house with her, and let her make him immortal despite his longing for his wife. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 | high | Calypso cites Dawn's love for Orion, followed by Diana killing him, and Ceres' union with Iasion, followed by Jove killing Iasion with thunderbolts. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 | low | Nausicaa admires Ulysses, says the gods have sent him, says he now looks like the gods, and wishes for a husband like him if he stayed. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 | medium | Calypso takes Ulysses in kindly and wants to make him immortal and ageless, but he refuses. | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3801-3898 | medium | Calypso kept Ulysses in her cave and wanted marriage; Circe also wanted marriage; Ulysses says home and parents are dearer than a splendid foreign home, and he will tell of adventures on his return from Troy by Jove's will. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 | medium | They stay with Circe for a whole twelvemonth, feasting on meat and wine. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | high | Tyro, daughter of Salmoneus and wife of Cretheus, loves the river Enipeus; Neptune disguises himself as her lover, meets her at the river mouth beneath a great blue wave, reveals himself, foretells twins, and orders secrecy. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 | high | Ulysses sees Tityus son of Gaia stretched over nine acres while two vultures tear at his liver; the passage explains that he had violated Leto on her journey through Panopeus toward Pytho. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6733-6832 | high | The genealogy continues: Amphiaraus was beloved by Jove and Apollo but died at Thebes; Aurora carried off Cleitus for his beauty; Apollo made Polypheides the greatest seer, and he prophesied in Hyperesia. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | high | The poem addresses a votary of earthly idols, mentions veils of flesh, and states that a single heart can contain only one love rather than a host of loves. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | high | Absolute Beauty is defined as Divine Majesty with power and bounty; all beauty and perfection are rays of perfect beauty reflected in beings, and wisdom derives from Divine wisdom. | record |
| Sufi | The Persian Mystics: Jámí | THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 | high | "Turn thy heart away from all of them, and firmly attach it to God. Break loose from all these, and cleave closely to Him." | record |
| Sufi | The Persian Mystics: Jámí | ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 | high | "The Loved One's rose-parterre I went to see"; beauty's Torch says, "I am the tree; these flowers My offshoots are. / Let not these offshoots hide from thee the tree." | record |
| Sufi | The Persian Mystics: Jámí | FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH / THE GOD BEHIND THE VEIL; lines 1197-1212 | high | "O fairest rose, with rosebud mouth," I sighed, / "Why, like coquettes, thy face for ever hide?" | record |
| Sufi | The Persian Mystics: Jámí | TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 | high | “O Thou whose sacred precincts none may see, / Unseen Thou makest all things seen to be; ... Thou hast no need of us, but we of Thee.” | record |
| Sufi | The Persian Mystics: Jámí | THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 | medium | “This peerless beauty's face / Within the mirror's heart now holds a place”; the marvel is that it is “at once mirror and face.” | record |
| Sufi | The Persian Mystics: Jámí | THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 | high | A signless, solitary One Being is concealed in selflessness, exempt from I/Thou distinction and duality, and described as Beauty Supreme concealed in the Unseen. | record |
| Sufi | The Persian Mystics: Jámí | THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 | medium | “Drink deep of earthly love, that so thy lip / May learn the wine of holier love to sip.” | record |
| Sufi | The Persian Mystics: Jámí | MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA; lines 1490-1513 | medium | Zulaikha’s face is compared to the garden of Iram, with roses of every hue, and her dark moles are compared to Moorish boys among rose-beds. | record |
| Sufi | The Persian Mystics: Jámí | THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 | medium | The speaker says their eyes were touched by Truth's ray and opened, folly passed away, the heart was knit to the Soul of the soul, and their feet were turned from strange love toward knowing the Lord of all creatures. | record |
| Sufi | The Persian Mystics: Jámí | THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 | medium | Zulaikha invokes Yusuf's beauty and her own longing, tears, sighs, fetters of grief, wounds, dead flowers of the heart, and hunger for the food of her soul while asking him for pity and relief. | record |
| Sufi | The Persian Mystics: Jámí | THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 | medium | Yúsuf and Zulaikha meet again; he asks about her lost youth, beauty, pride, eye-light, and bent cypress-like form, and she attributes them to separation and lament for him. | record |
| Sufi | The Persian Mystics: Jámí | THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 | medium | She says she wronged herself by turning her eyes to an idol, asks that the dark stain of sin be washed away, and prays for restored blessing and a rose from Yúsuf's garden. | record |
| Sufi | The Persian Mystics: Jámí | THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH; lines 1672-1683 | medium | Under the heading “Zulaikha's Wish,” she replies that the sole wish of her heart is to be near the addressee and sit by his side. | record |
| Sufi | The Persian Mystics: Jámí | BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 | medium | The prayer asks that Jámí travel only God’s path, seek no union except God’s, utter no name except God’s, and see no face except God’s. | record |
| Sufi | The Persian Mystics: Jámí | ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 | medium | "To the Maker!--the rose-grove of the sphere / Is but one leaf of the flower-garden of... His creation" | record |
| Sufi | The Persian Mystics: Jámí | UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 | high | The speaker addresses the Beloved, says he cannot be far from the Beloved's door, cannot be satisfied with Paradise and houris, and keeps his head on the threshold by Love's command rather than for wages. | record |
| Sufi | The Persian Mystics: Jámí | FIFTH GARDEN / A LOVERS' DIALOGUE / A KIND FRIEND / A BEAUTIFUL WOMAN; lines 2013-2038 | medium | The admirer replies that the spirit residing in her form had enthralled him; since it has departed, he cannot love a dead body or fondle a withered rose. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | medium | After retiring from public life, Jámí says to God, "whatsoever comes into view from afar appears to me to be You," and answers a contemporary’s question about a jackass with a witty retort. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 | high | After the fire scene, the sage explains Celestial Love and reveals Zuhrah; Salámán comes to see Absál as bondage and the new Love as belonging to eternity, contrasting corruptible and incorruptible love. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 | high | Flash II pleads for love of One and abandonment of lesser earthly loves that distract from the Beloved; Jámí condemns vanity and worldly wisdom and urges giving the heart to the one who never fails. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | high | The narrator describes the mystical poet as like a little child listening to a tale, silenced by the theme, and says the Beloved's sweet call is heard in the quiet heart rather than in public controversy. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 | high | The passage says Yúsuf and Zulaikha, like Salámán and Absál, reveals the Beloved's beauty, approached after purification, when physical form no longer blinds the soul and passion is an idol to be broken. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 | high | "mortal beauty but the veil / Thy heavenly hides behind" | record |
| Sufi | The Persian Mystics: Jámí | THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 | medium | The speaker addresses the Shah as slave of his desire and dust of his throne, willing to do what he desires but sick with incompetence and infirm will. | record |
| Sufi | The Persian Mystics: Jámí | THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 | medium | Without the lover a chamber like Heaven's horizon is narrower than an ant's eye; with the lover, an ant's eye is wider than Heaven. | record |
| Sufi | The Persian Mystics: Jámí | REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 | high | Wámik would pitch his tent there forever and gaze on his beloved until gazing becomes being the beloved, with the two blended in one undivided being. | record |
| Sufi | The Persian Mystics: Jámí | REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 | medium | An unnamed speaker calls Wámik a victim of Azra's wound and asks why he moves silently like a shadow, meditating night and day. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | medium | Looking into the mirror, the viewer sees the face of his Desire and lovers in solitude, turned from the world and absorbed in each other's eyes. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | The prayer asks that the phenomenal world be 'the mirror to reflect the manifestations of thy beauty' rather than a veil separating the speaker from God. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 | high | The speaker addresses the Beloved, saying spiritual beauty is fair and glorious, but the Beloved's own beauty and loveliness are of another order; the passage asks for a quality equal to His Essence. | 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 | high | "Without the dealing of Love there is no entrance to the Beloved." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 | high | The speaker surveys cross and Christians, visits an idol-temple and ancient pagoda, and goes to the mountains of Herāt and Candahār, but does not find the Beloved or any trace there. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 | high | The speaker surveys cross and Christians, visits an idol-temple and ancient pagoda, and goes to the mountains of Herāt and Candahār, but does not find the Beloved or any trace there. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 | medium | "None but God has contemplated the beauty of God"; the eye and the lamp are two lights that become indistinguishable when joined. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | PREFACE / F. HADLAND DAVIS. / CONTENTS / INTRODUCTION; lines 116-142 | low | The contents list an introduction with sections on the origin, early Sūfīs, nature, influence, and analysis of the religion of love. | 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 | medium | 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 | THE MOON-SOUL AND THE SEA / LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND; lines 1180-1200 | high | "Look on me, for thou art my companion in the grave / On the night when thou shalt pass from shop and dwelling." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | high | The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 | high | “O soul, seek the Beloved, O friend, seek the Friend, / O watchman, be wakeful.” | 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 RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | high | A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | medium | A coming figure appears as a moon crowned with Eternal Flame; love's wine fills the speaker, the body's clay house is ruined, Love hews dark abodes, and the heart leaps into Love's sea. | 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 | high | The speaker identifies as the beloved's rose, is crushed into drops under a press, blossoms on the beloved's robe as a sign, and is poured on the world so it blooms in divine beauty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 | high | “My Soul sends up to Heaven each night the cry of Love”; God's starry beauty, sun, moon, dawn, and daylight excite that cry. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 | high | “The BELOVED is all in all” and “all that lives”; the lover “veils Him” and is “a dead thing.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 | high | A lover may seek one love or another, but in the end is drawn to the King of Love. | 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 | high | 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 SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN; lines 1540-1555 | medium | “Woman is a ray of God, not a mere mistress, / The Creator's Self, as it were, not a mere creature!” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 | high | “On that, his wedding night, in the presence of his bride,” and “Impute it not a fault if I call Him ‘Bride.’” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 | high | The lover's love is visible, the Beloved hidden; the Friend is absent, while the distraction caused by the Friend is present. | 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 “The Religion of Love” says the lovers form a distinct sect with their own religion and faith; it compares love and value to an unstamped ruby and says love is fearless in a sea of fear. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | high | "We stake precious life to gain His favour"; lovers' souls are burned by the Beloved's torch and lovers are "moths burnt with the torch of the Beloved's face." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | high | The author says Súfís owed something to Neo-Platonists, uses a stepping-stone across a river image, and distinguishes abstract Neo-Platonist God from personal early Súfí God. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM / WHERE LOVE IS; lines 1681-1694 | high | "The city wherein my love dwells"; even a nook where the queen alights, though like "the eye of a needle," is "a wide plain." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 | high | “No lover ever seeks union with his beloved, / But his beloved is also seeking union with him”; the lover’s love makes his body lean, while the Beloved’s love makes her fair and lusty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE; lines 1798-1829 | high | The mistress says that sighs and invocations are a waste of time in her presence and that he seems to love his own effusions and ecstatic raptures rather than her. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 | high | One who has attained union with God is said to have no need of intermediaries. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 | medium | A parrot is trained by a hidden speaker through a mirror; it sees its reflection, thinks another parrot is speaking, and imitates the trainer's words. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | Under 'Be Lost in the Beauty of the Beloved,' Egyptian women sacrifice reason in Joseph's love; the Cup-bearer of Life takes away their reason; they are filled with endless wisdom; Joseph's beauty is an offshoot of God's beauty; the listener is urged to be lost in God's beauty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | Under 'Be Lost in the Beauty of the Beloved,' Egyptian women sacrifice reason in Joseph's love; the Cup-bearer of Life takes away their reason; they are filled with endless wisdom; Joseph's beauty is an offshoot of God's beauty; the listener is urged to be lost in God's beauty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | The passage asks whether a man of reason abandons reason because a child does not see it, and whether the moon of Love is eclipsed because the rational person does not see Love. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 | high | "O Beloved One, come and stroke my head in mercy!"; the speaker says the Beloved's hand on his head gives rest and signifies providence. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED; lines 1951-2004 | high | God buys the addressees' worthless wealth, gives light to the heart, accepts frozen lifeless bodies, and gives a kingdom beyond what they dream. | 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 | The happy soul, for love of God, lavishes family, wealth, and goods. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION; lines 2067-2081 | high | "make complaint / Of the severity of that Fickle Fair One"; the speaker says his cries sound sweet and that the figure requires cries and groans. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 | high | “where are throne and door-way? / Where are ‘We’ and ‘I’? There where our Beloved is!” | 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 speaker invokes the Lord beyond description, questions whether eye, mind, or heart can behold the divine, and says the boundless garden of Love contains fruits beyond joy and sorrow; the true lover is above those states and independent of autumn or spring. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 | high | Severance from God is bitter; without divine shelter there is perplexity; worldly goods rob heavenly goods, and the body rends the soul's garment. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 | medium | "O Lord! they were lost to me, but safe with Thee!" | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | medium | The footnotes gloss earlier references, including a note that the meaning of a poem is that all Love is One and shines through the ever-vanishing lanterns of the world. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 | high | Rābi'a says she is not her own but her Lord's; when asked if she hated the devil, she replies, "My love to God leaves me no time to hate him." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | Creation is described as the output of the All-Beautiful, and the visible world as a reflection of the Divine and a changing scene full of the Spirit of God. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | high | Man is described as a fragment of the Whole or divine emanation, and the Sufi's supreme desire is reunion with the Beloved. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 | high | Sufism is called 'essentially a religion of Love without a creed or dogma'; the passage adds, 'The ways of God are as the number of the souls of men.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 | high | The passage states that Sufism influenced Indian poetry, that influence worked on both sides, and that Sufis 'probably borrowed' Buddhist ideas about Divine absorption; al-Shibli is quoted: 'Tasawwuf is control of the faculties and observance of the breaths.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 | high | 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 | EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 | medium | Daulat Sháh reports a pillar in the Maulavi house and says that when Rúmí was “drowned in the ocean of Love” he held it and turned around it. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | medium | Shamsi Tabrīz is introduced as Rúmí's intimate friend and actual person; he is described as mysterious, influential, and as discussing profound mysteries with Rúmí in solitary places. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | high | The narrator says Sufi poetry is lacking in creed or dogma and that Rúmí's songs contain the wonder of Divine Love. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | high | The passage describes Jalál's poetry as heavenly music and dance carrying the audience beyond the stars into the Presence of the Beloved, whose Beauty and Eternal Union he describes. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | high | The passage compares the Masnavi's natural imagery with the Psalms and says scent, form, colour, hills, roses, and forests are the Mirror of the Beloved; earthly loves are a journey to the unfading Rose-Garden. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | medium | The Masnavi is described as full of mysteries; Jalál says great Love is silent, and the Prologue's key-note is the soul's longing to be united with the Beloved; Sufi poets use human love as analogy. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 | high | The speaker bows and asks that service be carried to the moon-like form and to the sun, which makes hard rocks gold by burning. | 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 | The “Prince of the Fair” goes to the morning chase; the speaker wishes hearts to fall prey to “the arrow of His glance.” | 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 | high | The speaker addresses Thou as soul's comfort in sorrow and spirit's treasure, turns in worship toward Thee, fixes an amorous gaze on Eternity by grace, and values one who brings glad tidings of Thee. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 | medium | The corrupted nature rushes toward sensual pleasure; the true mystic beholds a god-like form with delight, the wing begins to grow again, the beloved is a physician, and love is called dove or winged one by immortals. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 | medium | The speaker defends inspired madness and says love is sent by the gods for good to lover or beloved; the madness of love is called the greatest of heaven's blessings. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 | high | The lover looks on the beloved's face “as of a god” and would sacrifice to him “as to the image of a god.” | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2459-2497 | high | Each chooses love according to character and “fashions and adorns as a sort of image which he is to fall down and worship.” | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 | medium | At the beloved's flashing beauty, the charioteer remembers true beauty with Modesty, falls back in adoration, and pulls the reins so both horses retreat. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 | medium | The beloved receives the lover into communion and intimacy, recognizes the lover's good-will, and values the inspired friend above other friends or kin. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 | medium | Divine madness is divided into prophetic, initiatory, poetic, and erotic forms, associated respectively with Apollo, Dionysus, the Muses, and Aphrodite with Eros. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 | medium | "another kingdom of love, a kingdom not of this world, divine, eternal" | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | low | The soul repeatedly beholds the flashing beauty of the beloved, but animal desires must be subjected before that vision can be enjoyed. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 | medium | Love’s mystery and associations are explained by reference to a former state of existence; its capriciousness is derived from attachment to some god in a former world; the beloved is said to be more affected than the lover at consummation. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | The commentator suspects the Cup-bearer’s wine is not only divine knowledge and the mistress is more than allegory. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Heart and soul desire the Beloved; Fate, the Garden of Paradise, and sacred trees are weighed, but sacred shade cannot protect against appointed destiny. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Bell says Hafiz mixes wine, love, and Sufi teaching inextricably. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 | medium | Renan is quoted as saying that in India and Persia a large literature developed where divine love and earthly love cross in a way often difficult to disentangle. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 | medium | Renan states that in many cases mystical meanings attributed to Persian and Hindu erotic poems may be no more real than Song of Songs allegories; he says allegorical explanation of Hafiz is often a product of commentators or admirers, and that later poems of real double meaning arose, such as those of Rumi and Wali. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | medium | The tavern is glossed as instruction or worship, the tavern-keeper as teacher or priest, wine as divine knowledge, the idol as God, beauty as divine perfection, locks as glory, cheek-down as spirits around the throne, and the black mole as indivisible unity. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | high | The Tavern-keeper advises dyeing the prayer carpet with red wine; he is likened to one who knows road and hostelry; camel bells beyond the beloved’s gateway call to bind the burden and depart. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | high | The speaker sends life as ransom to bring the beloved peace, sends songs and broken words, asks for the cup, and hears a voice promising heavenly grace, God mirrored in the face, and a robe of honour and harnessed steed. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | medium | The Heart is afflicted by grief and absence; tears and sighs are not vain; a wind from the beloved’s village passes through garden alleys and a rose tears its robe. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | medium | The speaker has Love and her healing companionship; he asks that his soul not be sent to seek Paradise, because his spirit returns to the beloved’s village; Hafiz has no complaint at Kismet’s door and has a mind like clear water. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 | medium | The cup-bearer is asked to set the glass afire with wine and the minstrel to sing; the beloved's red cheek is reflected in the goblet, and Love is compared with cypress and pine-tree imagery. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 | medium | "Where shall I go, where from thy presence? thou / Art everywhere." | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 | high | “I hold a mirror to mine eyes, / And nought but thy reflection therein lies” | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 | medium | The beloved’s shining eyes enslave rulers; her red lip intoxicates; dawn is her messenger and tears are the speaker’s; people barter peace to gaze when she passes veiled beneath curls. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 | medium | Rose, spring, fields, winds, and corn are not fair or merry without the beloved’s face, wine’s laughter, and her tulip-like cheek. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 | high | The lady changes the speaker’s house into heaven and is described as angelic, pure, moon-like, wise, and beautiful. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 | medium | The passage asks where Kaus and Kai have gone, describes the wind scattering dust of Djem’s throne, and recalls Ferhad pining for Shirin as tulips raise scarlet chalices. | record |
| Sufi | Poems from the Divan of Hafiz | FROM THE DIVAN OF HAFIZ / XVIII / XXIII / XXVII; lines 2305-2334 | medium | The friend has fled, leaving tears and pain; the speaker seizes Love's divine cup, and she pours the bitter wine of Separation into it and flees. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | medium | The beloved’s stolen glance, reproving eyes, red lips like Jesus’ healing breath, and moon-like sleeping form are remembered. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 | medium | Upon a straight cypress-tree branch the patient nightingale rests, cries to the Rose, praises her blossoming, and asks not to lament apart or be wounded by her thorns. | record |
| Sufi | Poems from the Divan of Hafiz | XXVII / XXVIII / XXXII / XXXIII; lines 2527-2559 | medium | A dart from the beloved’s bent brows has wounded the speaker, whose heart waits helplessly for the beloved to heal its pain. | record |
| Sufi | Poems from the Divan of Hafiz | XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 | high | Heaven cannot bear the burden of God’s love; God seeks a messenger elsewhere, the speaker’s name is written in the Book of Fate, and Huris rejoice in Paradise over the speaker’s concord with the Lord. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | medium | The speaker addresses the beloved, asks who told the beloved not to ask about his life or dwelling, calls the beloved the breath of mercy over the world, calls himself the offender, and asks that the past be questioned no more. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 | high | No tainted eye may gaze on the Lady's face; an unsullied heart reflects her grace; her locks are like snakes that wound, and her red lips hold bezoar-like healing power. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 | medium | “I cease not from desire till my desire / Is satisfied”; the speaker seeks the Beloved’s red mouth or the expiration of his soul. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | medium | The speaker names cypress, tulip, and eglantine, asks the Saki for wine, and presents Spring as a bride rising in beauty. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | medium | “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 | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | high | The poem is expounded as a quest for love: the poet seeks it from the nightingale, learns it comes through humiliation and sorrow, questions the magic garden, and invokes the Cup-bearer's wine of divine knowledge. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 | medium | Persians describe the beloved’s chin dimple as a dangerous well filled with her lover’s tears, into which he may fall and drown. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3107-3219 | medium | Timur asks Hafiz why he would exchange Bokhara and Samarkand for the black mole on his mistress’s cheek; Hafiz says such generosity explains his poverty, and Timur gives him hundreds of gold pieces. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3107-3219 | medium | A cited mystical interpretation identifies Joseph as absolute existence, the real beloved, or God, and Zuleikha as possible things or humanity brought out by love. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 | high | The poem to Hadji Kawameddin receives a mystical interpretation: as wine glows like a cheek in the cup, the heart’s goblet reflects God, the true Beloved. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 | medium | Hafiz’s imagery is explained: angels stand at the tavern door, man may enter for divine wisdom, a wine-cup is moulded from human clay, and man is interpreted as a vessel for divine love and wisdom. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 | high | The note introduces Rumi’s apologue as illustrating union of God and man: a lover first answers “It is I” and is refused, then answers “It is thou” and is admitted by the Beloved. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 | low | While at Yezd, Hafiz is described as homesick and as asking why he should not return to his own home, beloved street, and city. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 | high | The passage describes God as Creator, Ruler, Essentially Beautiful, and True Beloved; love has God as source and object; Jami and Hafiz are cited on Pure Being, Imperial Beauty, and earthly love leading to the True. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 | medium | “Though the wind of discord shake the two worlds, mine eyes are fixed upon the road from whence cometh my Friend.” | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 | medium | She says she must go with Rama because her sire's command ordains it; bereft of him she will die; while he is near, even the ruler of the sky cannot wrong her. | record |
| Hindu | The Ramayan of Valmiki | Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 | medium | Sita cries out, clings to Rama's neck, is wounded by his words, sheds long-restrained tears, and fades with weeping. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 | medium | Vashishtha rebukes Kaikeyi, says “Sítá to exile shall not go,” and declares, “Those joined by wedlock’s sweet control / Have but one self and common soul.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 | medium | Sítá knows the forest hardships awaiting her but will not part from Ráma because of love. | record |
| Hindu | The Ramayan of Valmiki | Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16817-16964 | medium | The women declare that where Rāma stands there is nothing to fear, call him the world’s support, lord, and friend, and urge going to serve Sītā while their husbands care for Rāma. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 | medium | The boat reaches the right bank; Rama, Sita, and Lakshmana land. Rama tells Lakshmana to go first, Sita to walk after him, and Rama to follow behind to guard them in forest hardships. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18075-18216 | medium | Rāma tells Lakṣmaṇ to lead, Sītā to follow him, and Rāma to go last with his bow; he asks Lakṣmaṇ to gather any fruits or flowers Sītā wants. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23206-23349 | medium | “To gaze on Chitrakúṭa’s hill, / To look upon this lovely rill, / To bend mine eyes on thee, dear wife, / Is sweeter than my city life.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23351-23518 | medium | Rama lays his finger on a rock with sanguine ore and paints the holy sign over Sita's eyes; the metal shines on her brow. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27980-28109 | low | Agastya welcomes Rama, Lakshman, and Sita; says Sita is weary from forest travel; and praises her faithful love, comparing her to Arundhati. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 | medium | Tara says Rama restored Sugriva to fame, Vanara empire, Ruma, and Tara; she explains that, like Visvamitra with Ghritachi, he failed to notice the passing seasons. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 | medium | Tara asks Lakshman to slake his fury, says Sugriva would give up family and wealth for Rama, and says Rama will be reunited with Sita like the Moon with Rohini. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5006-5160 | medium | The Wind-God says, “I love you all, sweet girls,” asks each to be his bride, and offers them “unending youth” and immortality. | record |
| Hindu | The Ramayan of Valmiki | Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 | medium | Brahma tells Rama to put aside the mortal thought and identifies him as Narayana, the lord to whom all creatures bow, Vishnu, guide, Krishna, and bearer of divine weapons and attributes. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | high | Vedavatī says she has wed Nārāyaṇa with her heart and that Nārāyaṇa alone is her husband. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 | high | Urvasî’s union with Purûravas depends on her never seeing him unclothed; Gandharvas steal lambs by her couch, Purûravas rises naked, lightning reveals him, and Urvasî vanishes. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9607-9641 | medium | Rama spends blissful seasons beside his darling, with each thought on her, as lover, friend, and worshipper. | 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 | All people are called to peace and freedom, to cultivate flowers, eliminate remorse and shame, and illuminate spiritual gardens of the mind where vines of love, truth, peace, and charity flourish in harmony with God. | 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 1630-1725 | high | The speaker praises the 'Soul Divine of Love' as conqueror of life's sorrow, song/singer/dance, friend, light of the wintry path, dew drop, flame, comforter, wine, and life of all that is born. | 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 | high | The soul of man, called the Lips of the Beloved, speaks through an inner voice commanding life; the Nightingale calls to the Rose, and the divine voice turns waters of doubt and despair into wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The soul says it was once the divine addressee's cherished bride and asks why it has been divorced from that side and doomed to remain in the world. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | low | “a Loaf of Bread beneath the Bough, / A Flask of Wine, a Book of Verse--and Thou / Beside me singing in the Wilderness” makes wilderness “Paradise enow.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | medium | The speaker sighs in vain for union with love, suffers absence, and the note says such quatrains are called firakiya and are rare in Khayyam. | 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 11155-11347 | medium | "O Thou who in the universe art the object chosen of my heart!" | 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 | The speaker says nothing except Thy absence can deeply bruise; anyone may be preoccupied with Thee, though Thy mind cares for no one. | 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 | After long searching in the inconstant world, the speaker finds the moon pales before the addressee's visage and the cypress is deformed beside the addressee's form. | 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 | high | In mosque, medresseh, church, and synagogue people fear Hell and seek Paradise; such disquiet does not germinate in those who penetrate the All-Powerful's secrets. | 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 | medium | The addressee is told not to impute all human good and bad to the wheel of the heavens, which is itself more embarrassed in the path of divine love. | 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 | The friend, glossed as God, pours wine that rejoices the speaker’s soul; the speaker asks how he can renounce drinking without God ordering it. | 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 | low | The speaker urges drinking wine before one's name vanishes, unbinding the idol's hair before the bodily frame loosens, and says one is not gold to be drawn again from burial in 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 12711-12911 | high | People say the last day will bring judgments and God's anger, but the speaker replies that pure goodness yields goodness and that God is gentle. | 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 | high | The divine Thou is the object of a distressing quest; dervish and rich lack means to reach Thee; all speak the name but are deaf, and all see the presence but are blind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | medium | The speaker addresses the ruler of the universe and says wine rejoices the soul on every day of the week. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | medium | The speaker says it is better to be with Thou in the tavern and tell secret thoughts than to pray without Thou in the mosque; the addressee is called Creator of all that was and is. | 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 13295-13484 | medium | The speaker says humanity is divided into about seventy-two sects, but he has chosen the dogma of divine love and seeks 'Thee' beyond labels of creed, sin, impiety, or Islamism. | 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 | The speaker tells the beloved he is ready to undergo blame and penalty for love and would endure the beloved's torment until the last day. | 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 passage warns a worldly person to consider the terrible day and last breath, urges taking wine from the eternal cupbearer to be freed from cares, describes an endless circular walk and two classes of men, and prays for relief from worldly vicissitudes. | 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 14052-14243 | high | In the tavern, the object of the speaker's heart, glossed as God, presents a cup and tells the speaker to drink for love. | 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 beloved's lips are said to secrete the water of life; the cup is imagined as daring to touch them; beautiful idol-like beings are said to have become cups and gourds many times. | 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 14435-14622 | high | The group is reunited among lovers, freed from the pain of time, and tranquil after emptying the cup of His love and being overcome with 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 14624-14819 | medium | The heart is urged to drink wine in a garden with the friend glossed as the Divinity; the cup is drawn from the fountain-head and served by Ali as cupbearer. | 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 | high | The speaker says he has broken the bonds of vows, contrasts this with breaking a pitcher of wine, and asks the cupbearer to rejoice in the presence of the well-beloved, glossed as Divinity, and to bring wine as the repose of the soul; Noe is mentioned. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15304-15431 | high | A note to Quatrain 234 says tenderness terms and sensual images in Khayyam can be read as referring to Divinity, though the reading is disputed and embarrassing to some Persian readers. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 | high | “Earth could not answer; nor the seas that mourn ... Nor rolling Heaven, with all his Signs reveal'd / And hidden by the sleeve of Night and Morn.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | LV says the speaker made a second marriage, divorced old barren Reason from his bed, and took the Daughter of the Vine as spouse. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 | medium | The sweetheart or Beloved means the preceptor; as a lover delights in the sweetheart, the Dervish rejoices in the company of the beloved preceptor, who commands spiritual attachment. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 | medium | The cited parallel says that since eternity 'He' created the speaker, taught the lesson of love, and made a filing of the dust of the speaker's heart into a key of the treasure-house of substance. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIII. / LXXV. / LXXVI. / LXXVII.; lines 3831-3898 | high | One flash of the True Light caught in the tavern is said to be better than being lost in the temple. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 | medium | The curls or ringlets of the beloved are explained as the preceptor’s grateful praises, binding the affections of the Dervish-pupil. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 | medium | “Here with a little Bread beneath the Bough, / A Flask of Wine, a Book of Verse--and Thou” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / STANZA / STANZA / STANZA; lines 4769-4818 | medium | “And drink; and that impassive Lip I kiss'd.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 | medium | Omar's quatrains are classified under six headings: fate and worldly complaint; satire; love-poems of separation and reunion with the Beloved; praise of spring, gardens, and flowers; antinomian utterances about sin, Paradise, Hell, wine, and pleasure; and addresses to the Deity seeking pardon, deliverance from self, and union with Truth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | medium | A speaker asks who brought the addressee from the harem at nightfall to one who burns as fire in absence and trembles like hot air. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | medium | Omar is said to teach knowledge of the unity of the soul with God, achieved by renouncing desire, purifying the soul from worldly lusts, and practicing kindliness, goodness, universal sympathy, and patience. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | No heart is without bleeding when torn from the divine addressee; every sight craves the divine face, and every soul pines for the divine. The note says the liver was considered the seat of love. | 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 | Synagogue, cloister, mosque, and school are ruled by hell's terrors and heaven's lures; masters of Allah's mysteries do not sow that chaff. The note says reabsorbed souls have no concern with material heaven and hell. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | medium | Spring is sweet to the rose's face; the beloved's face adds charm; today is sweet while yesterday is sad. | 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 Friend's wine gladdens the heart; the speaker cannot repent until Allah's grace softens the hard heart. The note states that man is powerless to mend ways without divine grace. | 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 | To gain a rose-cheeked fair, one must bear fortune's thorns; a comb touches the lady's hair only after being cleft by cuts. The note says Lyttleton expresses a similar sentiment. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 | medium | Some desire the imagined Houris of Paradise, but when the veil is lifted they will find how far they are from 'Thee.' | 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 | “From love to Thee I now lay down my life, / In hope Thy love will raise me up again.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | high | The world cannot find Thee through wealth or poverty; Thee is near, but human ears are deaf and eyes blinded. The note compares Hafiz Ode 355 on eyes beholding Thee. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 | medium | M. Nicolas published an edition and translation, and reads Omar not as a material Epicurean but as a Mystic shadowing Deity under figures of wine and wine-bearer, like Hafiz. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 | medium | The speaker says it is better to commune with the addressed Thou in taverns than to pray in mosques and fail to see the divine face; the Thou is called first and last and able to burn or cherish the speaker. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | medium | The speaker rejects the importance of seventy-three creeds and holds only to loving 'Thee'; the note says forms of faith are indifferent and cites Gulshan i Raz. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 893-966 | medium | "Jelaluddin, Jami, Attar, and others sang; using wine and beauty indeed as images to illustrate, not as a mask to hide, the Divinity they were celebrating." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | medium | An idol beloved of the speaker gives him a cup, and when he refuses, urges him to drink to gratify the idol's heart. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | high | The heart is told that feeding on the Loved One's sweets makes it lose itself and find its Self, and that drinking His cup hastens escape from quick and dead. The note glosses this as dying to self to live in God. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 | high | “Love will make men dare to die for their beloved--love alone; and women as well as men.” | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1493-1543 | medium | Acceptance for the sake of virtue is noble; this love is called heavenly, of the heavenly goddess, and valuable to individuals and cities; other loves are offspring of the common goddess. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 | medium | Love is said to have set in order the empire of the gods; in earlier days dreadful deeds were done among gods when they were ruled by Necessity, but since Love's birth every good in heaven and earth has sprung from love of beauty. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | high | The two halves search for one another, embrace to the point of hunger, and Zeus devises a sexual adjustment allowing marriage and ordinary life. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 | medium | The life of contemplating absolute beauty is praised; seeing true divine beauty with the mind enables the beholder to bring forth true virtue and become a friend of God and immortal, if possible. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2571-2651 | low | Socrates asks Agathon for protection, saying Alcibiades' passion has become serious, that Alcibiades grows envious and jealous when Socrates speaks to or looks at others, and that Socrates fears bodily harm from him. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | medium | "The power of love is represented in the Symposium as running through all nature and all being" and extending from animals and plants to the highest vision of truth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 504-591 | medium | The passage discusses Alcibiades' narrative, signs of Socrates' absence, Socrates' trance or abstraction, Socrates' drinking powers, his view that the first five speeches are fanciful encomiums of the god Love, satirical appeals to mythology including Zeus reconstructing man, Socratic truth-telling about holy things, and the banquet with love as discourse theme and much wine drunk. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 504-591 | medium | Phaedrus' discourse is described as half-mythical and half-ethical; it treats honour and dishonour, love's antiquity, the blessing of having a lover, love as an incentive to daring deeds, examples of Alcestis and Achilles, and the claim that gods favour returned love from the beloved because the lover is nobler and more divine. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | medium | The passage describes a language of mysteries with higher degrees of initiation leading to a perfect vision of eternal, absolute, divine beauty beyond limits of space and time. | record |
| Sufi | The Mesnevi | The Mesnevi, Book I, Proem, The Reed-Flute | high | The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover. | record |
| Sufi | Mystics and Saints of Islam | Mystics and Saints of Islam, Rabia, the Woman Sufi | high | A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love. | record |