Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu, Chapter II, butterfly dream | high | Chuang Tzu dreams he is a butterfly and then questions whether he is a man dreaming a butterfly or a butterfly dreaming a man. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu, Chapter II, Great Awakening | medium | The passage says dreamers do not know they dream and that the Great Awakening reveals this life as a great dream. | record |
| Daoist | The Tao Teh King, or the Tao and its Characteristics | Tao Teh King, Ch. 43.1-2 | medium | The softest thing in the world overcomes the hardest; what has no substantial existence enters where there is no crevice; the passage connects this with "doing nothing" and "non-action." | record |
| Persian | Persian Literature, Volume 1 | Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 68-154 | medium | The author argues Persian literature’s appeal comes from shared underlying forces with modern civilization: Hellenic influence (love of beauty) and Semitic influence (moral/religious tone). These two forces are said to have operated in Persia; the Avesta’s religion is said to resemble that of the Old and New Testaments; European writers are said to have re-sung Persian masterpieces for modern audiences. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 2069-2122 | medium | Helenus had commanded them not to sail between Scylla and Charybdis, described as death on either hand; they turn back and pass several Sicilian landmarks, with Achemenides pointing out names from his wanderings with Ulysses' company. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 | medium | Two souls in equal arms, described as father-in-law and son-in-law, are foretold to cause mutual war; Anchises urges descendants not to wage such war and to cast down weapons. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 | high | Twin portals of Sleep are described: horn gives outlet to real shadows, while polished ivory sends false visions upward from the ghostly world. | record |
| Greek | Aesop's Fables; a new translation | THE GOOSE THAT LAID THE GOLDEN EGGS / THE CAT AND THE MICE / THE MISCHIEVOUS DOG / THE CHARCOAL-BURNER AND THE FULLER; lines 1002-1013 | medium | The fuller refuses: "everything I take such pains to whiten would be blackened in no time by your charcoal." | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE MOUSE / THE CROW AND THE PITCHER / THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN; lines 1255-1283 | medium | The North Wind and the Sun dispute which is stronger and agree to test their powers on a traveller by seeing who can strip him of his cloak first. | record |
| Greek | Aesop's Fables; a new translation | THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 | medium | In the youth of the world, Goods and Ills entered human concerns equally, so Goods did not make humans wholly blessed and Ills did not make them wholly miserable. | record |
| Greek | Aesop's Fables; a new translation | THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS / THE MAN AND THE SATYR; lines 2597-2608 | high | In winter, the satyr saw the man blowing on his hands; the man explained that he was warming his hands. | record |
| Greek | Aesop's Fables; a new translation | THE HORSE AND HIS RIDER / THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND; lines 2835-2859 | medium | Two pots, one earthenware and one brass, are carried away down a river in flood. | record |
| Greek | Aesop's Fables; a new translation | THE LION AND THE ASS / THE PROPHET / THE HOUND AND THE HARE / THE LION, THE MOUSE, AND THE FOX; lines 2941-2963 | medium | A young hound starts and catches a hare, then alternates between snapping at her as if to kill and letting go to frisk as if playing. | record |
| Greek | Aesop's Fables; a new translation | THE SICK MAN AND THE DOCTOR / THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT; lines 3504-3515 | medium | “neither the Birds nor the Beasts would have anything to do with so double-faced a traitor” | record |
| Greek | Aesop's Fables; a new translation | THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS; lines 3518-3528 | medium | The older sweetheart dislikes having a lover who looks younger than herself and pulls out his dark hairs to make him look old. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE MULE / BROTHER AND SISTER / THE HEIFER AND THE OX / THE KINGDOM OF THE LION; lines 3723-3734 | medium | The hare says: "the weak take their place without fear by the side of the strong." | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 | medium | A female luminary formerly came out at night but, shocked by outdoor immoralities, exchanged with the male luminary; now the sun is female and the moon male. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 902-1009 | medium | After the Creator finishes the world, good/brilliant and bad gods dispute rule; they agree that first sight of sunrise decides possession; the fox-god looks west, sees the sunrise's refulgence, and the brilliant gods rule. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 | high | The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 | medium | The passage says Confucius found TAO in social duties and practical life, while Lao Tzŭ found it in the hidden, inward, or interior life. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | medium | Yung Ch'êng Shih said, "Take away days, and there would be no years. No inside, no outside." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | medium | Chü Poh Yü reached sixty and changed his opinions, regarding what he formerly called right as wrong; the text questions whether present right may become wrong. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 | medium | Seasons begin and end, generations change, fortune alternates, and society is compared to mixed shrubs in a jungle and trees and stones mixed on a mountain; Shao Chih asks whether this could be called Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 | high | T'ai Kung Tiao says creation is called the Ten Thousand Things for convenience; the universe is vast, the Positive and Negative principles are mighty, and Tao embraces them all; named social bonds cannot compare with Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | "Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 | medium | The Umbra says it is seen in firelight or daylight, gone in darkness or night, and comes, goes, and lives with the things on which it depends, while the giver of life cannot be sought out. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13046-13177 | medium | The speaker counsels reverting to the natural self, abiding by heaven, viewing straight and crooked from the infinite, merging distinctions, holding to a magic circle where positives and negatives converge, and walking in the way of Tao. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | high | The passage contrasts great knowledge and great speech, which embrace or cover the whole, with small knowledge and small speech, which are partial or particular. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14084-14205 | low | "The true Sage is born; the prince is made. Yet all proceed from an original ONE." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 | medium | P'êng Mêng's tutor says ancient knowers of Tao "reached the point where positive and negative ceased to exist." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 | high | Speech is distinguished from breath by meaning; Tao and speech are obscured; Confucian and Mihist schools affirm and deny opposed claims; reconciliation is by the 'light of nature.' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15557-16014 | medium | "Negative, Positive and"; "Positive and Negative". | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 | high | Ancient knowledge extends to a period before matter, then to unconditioned matter, then to conditioned matter before contraries; when contraries appear, Tao declines and individual bias arises. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 | medium | The passage says the autumn spikelet tip is greatest, a vast mountain is small, a child cut off in infancy has unsurpassed age, P'êng Tsu died young, and 'I, and everything therein, are ONE.' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | high | Yeh Ch'üeh asks Wang I about subjective sameness and knowledge; Wang I questions certainty and compares human, eel, monkey, deer, centipede, owl, crow, fish, bird, and deer standards of habitat, food, mates, and beauty, concluding that virtue and positive-negative standards are obscured. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | medium | Chang Wu Tzŭ describes the Sage as seated by sun and moon, holding the universe, blending everything into one harmonious whole, rejecting this-and-that confusion, ignoring rank, and remaining unscathed by vast time and even the universe's passing away. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | medium | The passage asks whether love of life is delusion and whether fear of death resembles a child who has lost the way and cannot find home; it then begins to introduce Li Chi as daughter of Ai Fêng. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 | high | The speaker asks whether winning an argument establishes rightness or wrongness, and concludes that the disputants cannot know, leaving the world ignorant of truth. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 | high | "in whose infinity all contraries blend indistinguishably into ONE"; the passage also describes being embraced in an obliterating unity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 | medium | Confucius lists paired conditions revolving on the wheel of Destiny and says they should not disturb inner harmony; he advises swimming with the tide and living peacefully with mankind. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4298-4432 | medium | The appearance of Sages is said to cause great robbers; if Sages are driven out or become extinct, robbers will disappear, like a gully drying when a stream ceases or a chasm filling when a hill is levelled. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4511-4651 | medium | Yao's government causes excessive happiness, Chieh's causes excessive sorrow; joy and sorrow move toward positive and negative poles, and disturbed equilibrium interrupts seasons, heat and cold, and human physical well-being. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | high | Kuang Ch'êng Tzŭ teaches cherishing what is within, shutting off what is without, calls much knowledge a curse, and describes Great Light and Profound Mystery as sources of the positive and negative Powers. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 | high | The passage says divine enlightenment and Tao are needed, then distinguishes the Tao of God, made of inaction and compliance, from the Tao of man, made of action and entanglement. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 | medium | The Master says TAO covers and supports all things, defines action and speech by inaction, and describes a person who rejects wealth and fame, treats throne and empire as no personal glory, and knows all things as ONE. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | high | Those resting in the principle reach the unconditioned; from it come the conditioned and order, while repose leads to movement, attainment, inaction, and potential action. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | high | The Yellow Emperor says he played as a man drawing inspiration from God and describes perfect music as moving through human, divine, virtuous, spontaneous, seasonal, creative, Yin-Yang, and life-death alternations. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | medium | Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not obtained Tao after seeking it for five years in numbers and twelve years in Yin and Yang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 | medium | Lao Tzu says the Yellow Emperor's administration made the people's affections catholic, so nobody wept for parents and all loved equally. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 | high | The Sage’s birth is the will of God, death is a modification of existence, repose shares Yin passivity, and action shares Yang energy. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 | high | Primeval man lives in perfect tranquility; Positive and Negative principles are peacefully united; spiritual beings cause no trouble; seasons are ordered; nothing is injured; death is unknown; knowledge has no occasion for use. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | Heracleitus is presented as teaching a unity of opposing forces, the joining of harmonious and discordant, God as paired opposites, and war as father and lord of all. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 | high | The passage says that right and wrong, good government and misrule, heaven and earth, and negative and positive are correlatives, and that political judgments such as usurper or patriot depend on timing and harmony with the age. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | high | Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 | low | The passage states that Chuang Tzu contains mystic antinomianism, including the ideas that good and evil are the same and that one should take no heed of time or right and wrong; it warns that literalizing such utterances can be disastrous. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9186-9215 | medium | "The destruction of the Fan State ... did not suffice to injure my existence." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | Man's intellect cannot reach the root. The six cardinal points are included in TAO, an autumn spikelet carries TAO, nothing rises and falls without persisting in some way, and the Yin, Yang, and four seasons keep proper order. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 | medium | Shun asks Ch'êng if TAO can be possessed; Ch'êng replies that the body, life, individuality, and posterity are delegated by God and not one's own. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1; lines 98-162 | low | The table lists abstract or doctrinal chapter titles including “The Identity of Contraries,” “Nourishment of the Soul,” “The Great Supreme,” and “The Tao of God.” | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 | medium | An ignorant crowd is described as denying Sufism, hearing discourse on it with incredulous irony, and treating its professors as charlatans. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 | medium | God reveals true belief through His Apostle; Satan suggests contrary principles to innovators; God raises theologians to defend orthodoxy and unveil heretical devices. | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 | medium | A patient may wrongly dislike antidote because it comes from a poisonous snake, and a beggar may wrongly hesitate to take gold from a false coiner; good coins are not harmed by contact with bad coins. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 | high | The voice of religion cries: “Up! Up! thy life is nearing its end, and thou hast a long journey to make,” urging salvation and the breaking of chains. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 | high | Bres wonders at what seems like the sun rising in the west; the Druids identify it as the shining of Lugh’s face. Lugh salutes them, states his divided affiliation, and demands the milch cows of Ireland. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 | medium | Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with battle, naming, poetry, healing, smith-work, dual appearance, fiery-arrow name, and mother-of-gods associations. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9100-9185 | medium | The young man greets Caoilte, identifies himself as Derg, son of Eoghan of the people of Usnach and Caoilte's foster-brother, and says he lives with his mother's people, the Tuatha de Danaan, in Sidhe Aedha, though he longs for the Fianna. | 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 3112-3185 | high | A missionary says he is two in one, with a visible great body and an invisible little body that flies away at death; some Australian interlocutors reply that they too have a little body in the breast and give different answers about its destination after death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1279-1324 | high | At Hierapolis pigs were neither sacrificed nor eaten; touching a pig caused uncleanness for the day; people differed on whether pigs were unclean or sacred, which the passage identifies with taboo. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13729-13864 | high | Among the Chukmas, a priest's body is conveyed to cremation on a car; ropes are attached, two equal groups pull in opposite directions, one side represents good spirits and the other evil powers, and the good side is arranged to win. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1422-1506 | medium | The passage says a being regarded with mixed feelings may become a god or devil; in Egypt the pig came to be viewed as an embodiment of Set or Typhon, enemy of Osiris. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3846-3931 | high | The cazi deliberates and says there is no rose without thorn, treasure without dragon, pearl without shark, honey without sting, or Paradise without Satan as obstacle. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVII / XLVIII / LXIII; lines 4466-4491 | medium | A long-conciliated friend should not be alienated at once; a stone that becomes a ruby over years should not be destroyed by striking another stone. | record |
| Celtic Irish | Heroic Romances of Ireland | ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 4803-4981 | high | The men of Ireland choose Ferdia, a great champion, to fight Cuchulain; Ferdia and Cuchulain have the same teachers and similar battle skill, while Cuchulain has the Gae-bulg and Ferdia has horny skin-protecting armour. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 | high | The passage distinguishes two Strifes: one cruel and warlike, and another, daughter of Night and set by Zeus in the earth's roots, who stimulates labor and rivalry. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 | medium | The home of Night stands there; the son of Iapetus upholds heaven; Night and Day meet at the bronze threshold and alternate, so the house never holds both at once. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 | medium | Men fight over a town; women on towers mourn; elders outside the gates lift hands to the gods in fear for their sons. | 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 9228-9370 | high | The note says the myth accounts for the separation of Heaven and Earth and compares it with Egyptian Nut and Geb held apart by their father Shu, corresponding to Greek Atlas. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 | high | Two radiant cities appear on the shield, one of peace and one of war; the peaceful city includes wedding rites, brides led with torches, music, dancing, and matrons watching. | 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 | Hector rebukes Paris as beautiful but deceptive and cowardly, recalls his taking Helen from Sparta, and says the deed brings disgrace, his father's grief, and ruin to his people. | record |
| Greek | The Iliad | THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7815-7958 | medium | The troops pray to the father of mankind on Ida and ask that Telamon bear away praise and conquest, or that Hector and Ajax both share it. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 | medium | Unlike Sentaro, the islanders long for death as desirable because they are tired of long life and desire the happy land called Paradise. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 3899-4008 | high | Hohodemi governs Japan, is fourth Mikoto in descent from Amaterasu, and is described as handsome, strong, brave, and the greatest hunter, called the Happy Hunter of the Mountains. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7364-7483 | high | Shikuyu lives at the South Pole because he burns everything except ice and snow; he is a thirty-foot giant and master of all fire, just as Kokai is master of water. | record |
| Buddhist | Jataka tales | XIV THE KING'S WHITE ELEPHANT 69 / XV THE OX WHO ENVIED THE PIG 74 / XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84; lines 127-143 | medium | X THE WISE AND THE FOOLISH MERCHANT | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17049-17228 | medium | Lemminkainen grows angry and magical, hurls the black-frost to the fire-god, throws him into a fiery furnace, and holds him in an iron forge before speaking to him. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 | medium | Ilmarinen washes his fire-wounds with briny water, questions the flame of Ukko, and calls on a frost maiden from Pohyola and Lapland with ice shoes, white-frost, and an ice-spoon to cool his burned body. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 | medium | Hisi, Jutas, Lempo, and Piru are defined as the Evil Principle or as synonyms of one another. | 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 | high | The preface says the Kalevala points to a contest between Light and Darkness, Good and Evil, with Finns representing Light and Good and Lapps representing Darkness and Evil. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1609-1839 | medium | Sura XCII swears by night, day, and the maker of male and female, contrasts the almsgiving God-fearer with the covetous denier, and links them respectively to paths toward happiness and misery, with warning of flaming fire. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 | high | The passage warns that God's promise is true, names Satan as a foe and deceiver who calls followers to the flame, and contrasts punishment for unbelievers with mercy and reward for believers and doers of good works. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 | high | A formerly dead person quickened and given light to walk among people is contrasted with one whose likeness is in darkness and who will not come forth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 | medium | Prayer belongs rightly to God; deities prayed to beside him give no answer, like water that cannot reach the mouth of one stretching hands toward it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 | high | Rain from heaven creates measured torrents bearing foam; molten metals produce similar scum; God uses this to depict truth and falsehood, with foam passing and useful things remaining. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 | medium | After holy rites, the addressees are told to remember God; prayers for this world alone and for good in this world and the next with protection from fire are contrasted; God is swift to reckon. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 | high | God is patron of believers and brings them from darkness into light; Thagout are patrons of unbelievers and bring them from light into darkness and the fire. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22593-22708 | medium | The passage urges fighting for weak men, women, and children asking rescue from an oppressive city and a champion; believers fight on God's path, unbelievers on Thagout's path, and Satan's craft is powerless. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23697-23833 | medium | The Hypocrites falsely bear witness that the addressee is God’s Sent One; they use faith as a cloak, turn others from God’s way, have sealed hearts, appear impressive, and are likened to timbers leaning against a wall. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 | medium | Clandestine talk is said to be of Satan, intended to bring grief to the faithful, but unable to harm except by God's permission. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 | medium | Those who fled for God’s cause and were slain or died are promised good provision and a pleasing in-bringing; God aids the wronged, causes night to enter day and day to enter night, and is affirmed as truth over what is called on beside Him. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 | high | Heaven is built and expanded, earth is spread out, and everything is created in pairs so that people may reflect. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 | high | Man is created of potter-like clay, the djinn of pure fire, and God is called Lord of the East and Lord of the West. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6656-6879 | medium | The Book is said to have come down from the Lord of the Worlds; the faithful spirit brings it down upon the prophet's heart in clear Arabic, and learned Israelites are said to recognize it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 | medium | God says he will make man of clay, form him, breathe his spirit into him, and command worshipful prostration; the angels prostrate, except Eblis, who is proud and unbelieving. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 | medium | Night is a sign; day is withdrawn into darkness, the sun hastens to its resting place, the moon has decreed stations, and sun, moon, night, and day do not overtake one another but journey in their own sphere. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 | high | God is praised for creating sexual pairs from earth’s produce, humankind, and things beyond human knowledge. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 | high | “We have made the night and the day for two signs,” with night obscured and day made to shine for provision and reckoning time. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 | high | God is patron of believers and leads them from darkness into light; Tagut are patrons of unbelievers and lead them from light into darkness and hell fire forever. | 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 12795-12889 | medium | Believers fight for God's religion; unbelievers fight for Taghut; believers are told to fight the friends of Satan because Satan's stratagem is weak. | 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 14228-14302 | medium | Those who say God is Christ son of Mary are called unbelievers; Christ tells Israel to serve God, and associating a companion with God brings exclusion from paradise and hell fire. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14641-14704 | medium | “GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 | high | A person “dead” is “restored unto life” and given “a light” to walk among men, contrasted with one whose similitude is darkness from which he will not come forth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17120-17175 | high | God promised one of two parties; the believers desired the unarmed party, but God purposed to make truth known, cut off the unbelievers, verify truth, and destroy falsehood. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 | high | God stretches out the earth, places steadfast mountains and rivers in it, ordains fruits in two kinds, and causes night to cover day as signs for those who consider. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21283-21372 | medium | “they who shall have believed and wrought righteousness shall be introduced into gardens, wherein rivers flow... and their salutation therein shall be, Peace!” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22594-22671 | medium | Night and day are ordained as two signs; the night sign is blotted out and the day sign shines, enabling provision-seeking and computation of years and time. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 | medium | Job loses wealth and children, suffers a worm-filled disease, remains thankful to God, is cared for by his wife, and rejects the devil's offer of restoration in exchange for worship. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25749-25812 | medium | “GOD causeth the night to succeed the day, and he causeth the day to succeed the night” | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 | medium | Unbelievers' works are compared to vapor in a plain that a thirsty traveler thinks is water; he finds nothing there, but finds God, who pays his account swiftly. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 | medium | “darkness in a deep sea, covered by waves riding on waves... when one stretcheth forth his hand, he is far from seeing it... unto whomsoever GOD shall not grant his light, he shall enjoy no light at all.” | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26961-27057 | medium | “the two seas; this fresh and sweet, and that salt and bitter” are separated by “a bar” and an uncrossable bound. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27465-27555 | medium | The devils did not descend with the Koran, are not able to produce such a book, and are far removed from hearing the discourse of angels in heaven. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28371-28433 | medium | The passage asks who besides God could bring light under perpetual night or night under continual day until resurrection, and says night and day were made by mercy for rest, provision, and thanksgiving. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 | medium | God causes night and day to succeed each other and compels the sun and moon to serve until a determined period. | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 294-377 | medium | Muhammad's central doctrine is described as the unity of God, preached to Arabs who worshipped the Stars, Persians acknowledging Ormuz and Ahriman, Indians worshipping idols, and Turks with no particular worship; the creed's simplicity is contrasted with the sword of the Ghazis. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 | high | The passage contrasts fresh sweet water with salt bitter water; both yield fish and ornaments, and ships plough the waves for commerce and abundance. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 | medium | God makes night and day succeed each other and appoints courses for sun and moon; idols invoked besides God lack power, do not answer, and disclaim association on resurrection day. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31587-31688 | medium | All the angels worship except Eblis, who is proud and unbelieving; when questioned, he says he is more excellent because he was created from fire while man was created from clay. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 | medium | Those who eschew idol worship and turn to God receive good tidings; those who hear God's word and follow the most excellent part are directed by God and are men of understanding; Mohammed is addressed regarding one destined for hell fire. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 | high | A person praying in the night, prostrate and standing, heeding the life to come and hoping for mercy, is contrasted with the wicked unbeliever; those who know and those who do not are not equal; men of understanding are warned. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 | medium | A person whose breast God enlarged to receive Islam and who follows the Lord’s light is contrasted with those whose hearts are hardened against remembrance of God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33621-33701 | medium | The passage states that unbelievers follow vanity while believers follow truth from their Lord, and that God propounds examples to people. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34449-34490 | high | God builds heaven with might, stretches forth and spreads earth, and creates everything in two kinds. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34954-35047 | high | "He is the LORD of the east, and the LORD of the west." | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35105-35216 | medium | People are separated into three classes: companions of the right hand, companions of the left hand, and those who have preceded others in faith; the right-hand group is happy and the left-hand group miserable. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 | medium | The apostle invites belief in the Lord; God has received a covenant concerning this matter; God sent evident signs to his servant to lead people out of darkness into light. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35592-35638 | medium | Satan has prevailed against them and made them forget God's remembrance; they are called the party of the devil and doomed to perdition. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35739-35815 | medium | Terror from God is cast into the opponents' breasts; they will fight only in fenced towns or from behind walls; they seem united but their hearts are divided. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3578-3663 | medium | Al Jahedh said the Koran "was a body, which might sometimes be turned into a man, and sometimes into a beast"; the passage also mentions two faces, one human and one beastly, linked to letter and spirit. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 | medium | The register of the wicked is in Sejjin, and Sejjin is described as “a book distinctly written.” | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 | high | "Have we not made him two eyes, and a tongue, and two lips; and shown him the two highways of good and evil?" | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCI. / ENTITLED, THE SUN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38577-38631 | high | The soul is described as completely formed and inspired with the faculty of distinguishing and choosing wickedness and piety. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCI. / ENTITLED, THE SUN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38577-38631 | medium | The passage invokes the sun and its brightness, the moon following it, day showing splendor, night covering with darkness, heaven and its builder, and earth and its spreader. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCII. / ENTITLED, THE NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38634-38665 | high | The passage swears by night covering things with darkness, by day shining forth, and by the one who created male and female, then says human endeavor is different. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIII. / ENTITLED, THE BRIGHTNESS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38668-38701 | medium | "BY the brightness of the morning; ... and by the night, when it groweth dark" | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIV. / ENTITLED, HAVE WE NOT OPENED; REVEALED AT MECCA / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38704-38720 | medium | “Verily a difficulty shall be attended with ease” is stated twice. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 | medium | Each person answers and tries to shift blame for evil deeds; a dispute arises between soul and body over guilt, with the soul asking that the body be punished and the soul delivered. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 | high | After trials and dissolution of the assembly, those admitted to paradise take the right-hand way and those destined to hell fire take the left. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 | medium | An Arabian writer calls the Hanefites followers of reason and the three other sects followers of tradition; the former are guided by their own judgment, the latter by traditions of Mohammed. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7426-7480 | low | The passage says the Mtazalites argued that affirming eternal attributes makes more eternals than one and conflicts with God's unity; Wsel is said to have declared that asserting an eternal attribute asserted two Gods. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7540-7593 | medium | The Hyetians, named from Ahmed Ebn Hyet, are reported as teaching that Christ is the eternal Word incarnate and future judge, that there are two gods or creators, that souls transmigrate, and that God is seen at resurrection by understanding. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7596-7645 | high | Other Mohammedan sects apply the comparison to the Mtazalites, saying they resemble Magians by positing two principles: light or God as author of good, and darkness or the devil as author of evil; the passage adds that this cannot be said absolutely of the Mtazalites. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7801-7876 | medium | "there is neither compulsion nor free liberty, but the way lies between the two"; power and will in man are created by God, while merit or guilt is imputed to man. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7878-7936 | medium | God could have created all good people, but chose to create both good and bad; Solomon is cited as saying life and death, good and evil, riches and poverty come from God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 | medium | The passage states that some Shiite articles came near other sects' notions and reports Mohammed al Baker's doctrine that God's will and decree stand between compulsion and free liberty. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VIII. / AL KORAN. / CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 8640-8689 | medium | “Thee do we worship, and of thee do we beg assistance. Direct us in the right way ... not of those against whom thou art incensed, nor of those who go astray.” | 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 8692-8763 | medium | "these are directed by their LORD, and they shall prosper" | record |
| Islamic | The Koran (Al-Qur'an) | OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 900-929 | low | Natural and temporal titles listed include Daybreak, Sun, Night, Brightness, Afternoon, and a second Daybreak. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | high | Peredur enters a wooded river valley with meadows; white sheep are on one side and black sheep on the other, and sheep crossing at the other's bleat change to the other color. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | medium | Beside the river stands a tall tree, half in flames from root to top and half green and in full leaf; nearby sits a royal-looking youth with two leashed greyhounds, and hounds raise deer in the opposite wood. | record |
| Celtic Welsh | The Mabinogion | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 | medium | Iddawc takes Rhonabwy behind him as the host moves; at the Severn, Rhonabwy sees a white troop with black accents, identified as the men of Norway under March son of Meirchion, Arthur's cousin. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 | high | Bendigeid Vran is crowned king and sits at Harlech on the rock above the sea with Manawyddan, Nissyen, Evnissyen, and nobles; Nissyen is gentle and peace-making, while Evnissyen causes strife among brothers at peace. | record |
| Hindu | Maha-bharata | BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 | high | Karna is chosen as Kuru leader after Drona; the Karna-Arjun contest is described as long expected, central to the epic, and comparable in function to Hector and Achilles; Karna is said to be equal to Arjun in strength and skill. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | high | The Prophet advises not to cover bodies from cool spring breezes because they strengthen sinews and clothe trees with leaves, but warns that autumn chills are fatal and strip trees. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 | medium | The husband says a pair should share one aim, using shoes, boots, lion and hound, balanced camel packs, and opposed roads to contentment or misery. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 | medium | “Of fire and water, fire is quelled through water’s wet; / Still, water boils through fire, when in a cauldron set.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | high | “In Moses and in Pharaoh parables we see”; Moses' faith is called right, Pharaoh's sin is named, and Moses prays by day to the Lord of Hosts. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | high | The narrator asks how colour rose from huelessness, why oil and water are foes though oil originates from water, and why rose and thorn are in warfare despite springing from one another. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | medium | The narrator says Pharaohs of each age are fixed in error by repulsion from the souls of saints and are repelled from this world and the next. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 | high | “Behold the damned and blessed, thus, in one scene conjoined; / Between them is ‘a great gulf fixed by none o’erclimbed.’” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | high | The man-and-wife incident is said to be a parable of soul and flesh; wife/flesh seeks household goods and gratification, while man/soul/wisdom seeks love for God. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | high | The host welcomes the guest as his own self, says they are a single thread, and explains that the command “Be” unites nullity to a friend, with duplex forms but one effect. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 | high | 'Wherever want, defect, is seen, beauty’s most prized'; defect is called the mirror of perfection. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12968-13060 | medium | God sends vital air in blasts, like dragons’ breath, to destroy old ‘Ād’s outcasts; to the faithful it gives peace, health, and strength as gentle zephyrs. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 | high | The deaf man’s surmise is said to threaten friendship; sense-based judgment is contrasted with revelation, and moral deafness is named. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | high | The passage warns against slothful sleep, likens it to an opening for thieves, names imps of hell as enemies of humans, and describes fire and water as mutual enemies, with water putting out fire. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 | high | God is lord of grace and wrath, arbiter of all, able to abrogate and replace; night halts work and locks reason in sleep, while day restores light and reason. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | low | God is called the Guide of all; the blind man needs staff and guide; all besides the Lord is fatal like consuming fire; divine mercies are likened to bounteous rain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | Green spectacles make the sun appear green; when the spectacles are removed, the viewer sees aright. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | high | Disciples express aversion toward black-habited Christian priests or monks; Jelāl calls them generous in relinquishing Islamic goods and says they walk in darkness and misbelief but will become believers if the sun of righteousness rises on them. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 | medium | The passage says saved souls are emanations from divine Light or Glory of God and will be congregated there again, while souls doomed to perdition are formed from the Fire of God's wrath and will be consigned to it. | record |
| Sufi | The Mesnevi | CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 | medium | The book is compared to the Egyptian Nile: a beverage for the patient but a delusion to Pharaoh's people and blasphemers; a cited saying says God misleads many and guides many, misleading only the wicked. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | Mankind ignores the elect of the Lord, who are described as acknowledged equals of prophets and brethren of saints. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 | high | A master sends a squint-eyed slave to fetch a bottle; the slave sees two, but there is one, and when one is broken both disappear from sight. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 | medium | A Jewish king persecutes Nazarenes from hatred of Jesus; the passage places this in Jesus’s age and links the teaching of Jesus and Moses. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | high | The narrator directs the reader to the Qur'an, cites the saying 'Thou threwst not, when thou threwst,' and says the bow, arrow, and shooters are from God while denying simple compulsion. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | medium | The prophets choose futurity and tend toward heaven, while the foolish and miscreants choose worldly life and are called the brood of hell; birds flock with birds of their feather; the narrator returns to the story's fount. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage describes an original simple essence without head or foot, clear and undivided, then divided by fleshly form like shadows; when hills are leveled, shadows disappear and the whole becomes one scene. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | high | Two springs burst forth, one salt and one sweet; the good are promised an inheritance aloft of sweet waters. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 | high | Light, color, joy, and hidden things are said to be known through their converses; God has no converse, and God distinguishes Moses and the Mount. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8313-8423 | medium | “A part, too, that’s compound of every opposite,— / Of fire, and air, and water; adding earth its mite.” The passage also says life comes from concord of opposites and death from discord. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | high | The tongue is called a fire, cornstack, treasure, plague, decoying whistle, darkness to men, and guide and companion to saints. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 | medium | The speaker addresses God as justice’s fount and says: “When ‘I’ and when ‘we’ shall unite both in One, / Absorbed they’ll be in Thy essence alone.” | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 | high | Jupiter and Juno dispute about sexual pleasure and consult Tiresias, who had been transformed from man to woman and back after striking mating serpents. Tiresias sides with Jupiter, and Juno blinds him. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5454-5504 | high | Pentheus asks what madness has confounded the Thebans and lists brass, pipe, magical delusions, women’s yells, wine-madness, effeminate troops, and tambourines as influences over men not frightened by war. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 | medium | A footnote explains the triple kingdom: heaven fell to Jupiter, the seas to Neptune, and the infernal regions, or sometimes the earth, to Pluto. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 | medium | The remote continent has two cities, called the Warlike and the Devout; one makes continual attacks, while the other is peaceful, abundant, righteous, and visited by gods. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 | medium | The note says those dying on shore could receive funeral rites, while the shipwrecked might be fish food; it also reports the belief that the soul came from aether or fire and that extinction by water was contrary to nature. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | medium | The old man describes imagination as the nearest companion: confused, mixing truth and falsehood, sometimes misleading, but also necessary. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | medium | Beyond the extreme East the sun rises between Satan's flying horn and marching horn; the marching horn has fierce and gross animal-like parts in strife. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | medium | The two horns attack the human soul: one embellishes evil actions and urges violence or foulness, while spirits of the flying horn deny unseen spiritual realities such as resurrection, retribution, and the spiritual Lord. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | medium | The miry sea indicates Matter stirred into life by the setting sun, Form, and entering ever-new unions with ceaseless birth, death, ebb, and flow. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 | high | Creeds and rituals are described as veils or barriers; a poem calls this world and the next an egg, faith and unbelief the white and yolk, and says the bird of Unity spreads its wings when religion and infidelity disappear. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 | medium | Mystic Unitarians are presented as saying Law and Truth are the same in different aspects, that esoteric mysteries are guarded because what nourishes gnostics harms the uninitiated, and that one should pass beyond opposites and become one with God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | high | “I have put duality away, I have seen that the two worlds are one; / One I seek, One I know, One I see, One I call.” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | high | Beautiful attributes are reflected as heaven and angels; terrible attributes as hell and devils; man reflects all attributes and is an epitome of heaven and hell. Omar Khayyam and FitzGerald are cited on heaven and hell as projections from human states. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | high | Rumi argues that men have subordinate freedom, that things are known through opposites, and that evil is necessary for good’s manifestation; not-being and defect are mirrors of beauty, as broken legs reveal the bone-setter’s skill and base copper the alchemist’s craft. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | high | 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 | THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 | medium | Ancient Sufis are said to have borrowed the term siddīq from the Manichaeans; a later school held that phenomena arise from admixture of light and darkness. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 | medium | The Koran is described as beginning with Allah as One, Eternal, Almighty, judge, and God of fear, while Mohammed is also said to have felt God as far and near, transcendent and immanent, with Allah as light of the heavens and earth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 | high | Apollo’s warm and gentle rays bring joy to nature, health and prosperity to humans, disperse vapours, ripen grain, and bloom flowers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 | medium | Apollo mocks Eros after killing Python; Eros takes a golden dart that inspires love and a leaden dart that creates aversion, striking Apollo with the first and Daphne with the second. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 | high | Metra is described as a twofold divinity representing all-pervading love and the light of heaven; Greek settlers connected her with Artemis as Selene because of celestial light. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 | medium | Erebus and Nyx are described as offspring of Chaos; Erebus is Darkness ruling a lower world without daylight, and Nyx represents Night. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ERINYES, EUMENIDES (FURIAE, DIRAE). / MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX).; lines 4548-4560 | high | Nyx is united to Erebus; their children are Aether and Hemera, indicating that "darkness always precedes light." | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 | high | Thanatos and Hypnus are twin brothers, children of Nyx, dwelling in the realm of shades; Thanatos is feared and hated by mortals, while Hypnus is loved and welcomed. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS.; lines 4603-4614 | high | Homer describes the House of Dreams as having two gates: ivory for deceptive and flattering visions, and horn for dreams that are fulfilled. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 | high | Janus is usually represented with two faces; as door-keeper of heaven he stands with a key and a rod or sceptre. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JANUS. / FLORA. / ROBIGUS. / POMONA.; lines 5806-5825 | medium | Robigus is described as an antagonistic divinity opposed to Flora, a worker of evil who delights in destroying tender herbs by mildew. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ROBIGUS. / POMONA. / VERTUMNUS. / PALES.; lines 5846-5863 | medium | Pales is a very ancient Italian divinity represented sometimes as male and sometimes as female. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LAVERNA. / COMUS. / THE CAMENAE. / GENII.; lines 5978-6004 | high | A second evil genius was believed to instigate wrong-doing, oppose the beneficent genius, and influence the individual’s fate through this conflict. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 | medium | Every sacrifice includes salt and a libation, usually wine in a full cup; sacrifices to infernal gods use blood in the libation cup. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 | high | Omphale learns her slave is Heracles, frees him, offers marriage and kingdom, and in her palace wears his lion skin and helmet while he wears female garments and spins wool. | 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 10777-10812 | medium | Some authorities interpret the Volsung story as sun myths: Sigi, Rerir, Volsung, Sigmund, and Sigurd personify the sun, bear invincible sword-sunbeams, and fight demons of cold and darkness. | 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 12430-12540 | high | “The Northern nations, like the Greeks, imagined that the world rose out of chaos”; Greek chaos is described as vapory and formless, Northern chaos as “fire and ice.” | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 | high | Northern climate and scenery are said to shape religious belief; Icelanders are said to imagine creation from a strange mixture of fire and ice. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | medium | Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | high | Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | medium | Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | high | The gods appoint divisions of the day and make Summer and Winter rulers of the seasons; Summer is gentle and loved, while Winter is his deadly enemy and linked to icy wind. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | medium | Maggot-like creatures breed in Ymir's flesh; the gods give them forms and intelligence, sending dark dwarfs underground to Svart-alfa-heim and fair elves to Alf-heim between heaven and earth. | 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 | medium | Frigga says all things love the light, of which Balder is the emblem, and have sworn not to injure him. Loki is described as the personification of fire, jealous of Balder, the sun, and he asks whether all objects joined the league. | 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 | high | The passage interprets Balder as the setting sun or clear summer light, Hodur as darkness or winter, Vali as new light after winter, and Loki as fire jealous of Balder's pure heavenly light. | 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 | The passage interprets Balder as the setting sun or clear summer light, Hodur as darkness or winter, Vali as new light after winter, and Loki as fire jealous of Balder's pure heavenly light. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 | medium | The myth is given an ethical interpretation: Balder and Hodur symbolize good and evil, and Loki impersonates the tempter who guides the blind murder hand against Balder. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 | medium | The Æsir are original inhabitants of heaven; the Vanas are also recognized divinities, associated with sea and wind, dwelling in Vana-heim and ruling their realms. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 | low | The note translates a phrase as saying that the ways of night and day are near and discusses amber-route and Sacred Way interpretations. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 | high | Agamemnon says Cassandra screamed as Clytemnestra killed her; he lay dying with a sword in his body, and Clytemnestra did not close his lips or eyes. | record |
| Sufi | The Persian Mystics: Jámí | THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 | high | “The ocean does not shrink or vaster grow,” while waves ebb and flow; “The being of the world's a wave” that lasts one moment and then goes. | record |
| Sufi | The Persian Mystics: Jámí | THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 | medium | Philosophers see the world as “a mere idea of the mind,” but fail to see “The great Idealist who looms behind.” | record |
| Sufi | The Persian Mystics: Jámí | OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 | medium | The Majesty of Truth is revealed first as inward subjective revelation, named Most Holy Emanation, involving Truth's self-manifestation to His own consciousness from eternity. | 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 | medium | 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 | LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 | high | "cleanse thy bosom of material form" and turn "the mirror of the soul to spirit" until crowned in "the light of intellectual truth." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | medium | Love is defined as heavenward flight, rending veils, renouncing life, feeling without feet, seeing beyond appearances, entering the circle of lovers, and looking beyond the eye. | 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 | "Whatsoever is perceived by sense He annuls, / But He stablishes that which is hidden from the senses." | 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 | medium | With the beloved, hell would be heaven, a prison would be a rose-garden, and hell would be a mansion of delight. | 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 | The soul’s love is for Life, the Living One, wisdom, knowledge, and things exalted on high; the body’s love is for houses, gardens, vineyards, goods, and food. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL; lines 1739-1752 | medium | "Tear not thy plumage off" and "Disfigure not thy face"; the title says earthly beauty beautifies the soul. | 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 | medium | The speaker does not desire intercession to be saved from evil sent by God, because evil at God's hand seems good to him. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE; lines 2045-2064 | high | The works of the righteous are light and heat; the works of the evil are treachery and shamelessness. | 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 | medium | "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 | medium | “O Thou, who art exempt from ‘Us’ and ‘Me,’ / Who pervadest the spirits of all men and women;” | 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 | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | medium | The Sufi must worship God rather than God's beautiful forms; earthly beloved objects are described as lanterns through which God's Light shines. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 | medium | “Give me beauty in the inward soul, and may the inward and outward man be at one.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 | high | All soul is immortal and source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, while the human pair includes one mortal and one immortal; the immortal soul soars heavenward and the mortal drops plumes to earth. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1781-1894 | high | The embedded speech distinguishes natural desire for pleasure from acquired opinion aspiring after the best; when reason-led opinion rules it is temperance, and when reasonless desire rules and drags toward pleasure it is excess. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 | high | The soul's nature is presented in a figure of a charioteer and a pair of winged horses; divine teams are noble, while the human team contains one noble and one ignoble horse. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 | high | The speaker says each soul is divided into three: two horses and a charioteer. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 | high | When the lovers meet, the wanton steed of the lover seeks pleasure, the wanton steed of the beloved is full of uncomprehended passion, and the fellow-steed and charioteer oppose with shame and reason. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 | high | A charioteer and two steeds, one noble and one ill-looking, are described as a figure of the soul approaching the vision of love. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 | high | Socrates explains division by natural joints and compares it to a body divided into left and right sides; one discourse found evil left-handed love, while the other found divine love on the right side and praised it as author of the greatest benefits. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 | medium | Socrates says that lacking knowledge of justice, injustice, good, and evil, and being unable “to distinguish the dream from the reality,” is disgraceful in a writer. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | medium | “Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 | high | The passage says Socrates or Archilochus would need to sing a palinode for injustice done to lovely Helen, then states that there are “two loves, a higher and a lower, holy and unholy, a love of the mind and a love of the body.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 | high | Socrates says all people have two opposed principles, reason and desire; rational victory is temperance, irrational victory is intemperance or excess. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | medium | The passage turns to the image of the souls of gods and humans as two winged steeds and a charioteer. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | high | The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 | medium | The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | A quoted comparison says Reason’s influence on Love is like a raindrop on the ocean: a brief mark that disappears. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 | medium | The stricter Sufis of Sheikh Hassan Asrakpush wear blue garments and claim heavenly desires; Hafiz criticizes blue-clad rivals as black-hearted and says he must tear off the blue robe before receiving the cup of true wisdom. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 | high | Sufis are said to defer to the Prophet and Ali for orthodox reasons while teaching that God is the source of all creeds; a cited saying asks what the Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.' | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 | medium | Lakshman says great souls do not bow to Fate, declares that mankind will see the difference between man and Fate, and claims he will turn Fate aside. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 | medium | Rāma tells Bharata to speed to Ayodhyā with Śatrughna and others, while Rāma goes to Daṇḍaka wood with Lakṣmaṇa and Sītā. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 | medium | Devas and Asuras fight in the east, south, west, north, and north-east; Devas lose in the first four directions but not the north-east, called aparajita, unconquerable, and ritually useful for clearing debts. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 | medium | Kumárila explains Indra as the sun and Ahalyá as night; the night is seduced or ruined by the morning sun. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10055-10189 | medium | Socrates elicits that the just is like the wise and good and the unjust like the evil and ignorant; Thrasymachus admits this reluctantly, perspiring and blushing. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10191-10359 | medium | Socrates says unjust people acting together must retain some justice; wholly unjust people would injure one another and be incapable of action. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 | high | To judge the just and unjust lives, the passage says the two must be isolated, each fully equipped for the work of his respective life. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10980-11113 | medium | The simple city produces food, clothes, shoes, and houses; citizens work seasonally, eat bread and cakes, recline on simple bedding, drink wine, wear garlands, hymn the gods, converse, and limit family size according to means. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 | medium | The passage says human nature oscillates between good and evil and warns against explaining all action by worse motives, using images of alloy, shadow, and self-interest. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11115-11284 | medium | Guardians “ought to be dangerous to their enemies, and gentle to their friends,” otherwise they will destroy themselves. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 | high | The argument states that God must be represented as truly good; what is good does not hurt or cause evil; therefore God is cause of good only, not of most human evils. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 | medium | The speakers say future guardians should not be told of wars in heaven, divine plots and fights, battles of giants, or quarrels of gods and heroes with friends and relatives. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1180-1263 | medium | The passage says Plato preserves Greek thought by beginning with the State and proceeding to the individual; early persons are citizens of a prior State rather than isolated moral individuals. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12405-12538 | medium | A worse character is described as ready to imitate anything, including thunder, wind, hail, wheels, pulleys, instruments, and animal sounds, with little narration. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12788-12962 | medium | A beautiful soul harmonizing with a beautiful form in one mould is called the fairest and loveliest sight. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 | medium | Complexity is said to engender licence and disease; simplicity in music produces temperance in the soul, and simplicity in gymnastic produces bodily health. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13198-13348 | high | The philosophical quality gives gentleness if rightly educated; guardians should have both qualities in harmony, making the soul temperate and courageous. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13653-13780 | high | Socrates identifies wealth and poverty as two causes of the deterioration of arts, beginning with the example that a rich potter becomes less diligent. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13782-13921 | medium | “any city, however small, is in fact divided into two, one the city of the poor, the other of the rich” | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14244-14387 | high | The speaker explains that a human soul contains a better and a worse principle; one is master of oneself when the better controls the worse, and enslaved to self when the worse overwhelms the better. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14689-14843 | high | The speaker asks whether “assent and dissent, desire and aversion, attraction and repulsion” are opposites, and the respondent agrees. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 | high | Two forms of religion are described as existing side by side: poetic tradition and customary temple worship. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 | high | The lie in the soul is described as a true lie: corruption of highest truth and deception of the highest part of the soul, with examples involving false claims about God and knowledge. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14845-14992 | medium | The speaker distinguishes a soul-principle that bids a man to drink from a stronger forbidding principle, then names the reasoning element rational and the loving, hungering, thirsting element irrational or appetitive. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15528-15704 | medium | The speaker says pursuits should be assigned by actual fitness; bearing and begetting children alone do not prove women should receive a different education from men, so guardian wives should share guardian pursuits. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1616-1687 | medium | Lamenting and convivial harmonies are banished; Dorian and Phrygian remain, one for war and courage and the other for peace, obedience, instruction, or religious feeling. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16453-16611 | medium | The speaker distinguishes discord as internal and domestic from war as external and foreign. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16613-16748 | medium | Differences are described as discord, a quarrel among friends; the citizens will use friendly correction and will not enslave or destroy opponents. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16886-17066 | medium | Just and unjust, good and evil, and every other class are said to be one singly but to appear many through combinations with actions, things, and one another. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 | medium | Artists and poets are warned against unseemliness; sculpture, painting, and music must conform to simplicity; guardians should grow among health and beauty, and music enters the innermost soul to shape the sense of beauty and deformity. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 17068-17208 | medium | The speaker addresses the lover of beautiful sights who rejects absolute beauty; the discussion states that beautiful, just, holy, great, small, heavy, and light things may also be described by opposite names, and compares individual objects to riddles with double sense. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | medium | The speaker says strong desires in one direction are weaker in others, like a stream drawn into another channel; the true philosopher’s desires are drawn toward knowledge and pleasures of the soul rather than bodily pleasure. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 | high | The speaker asks the listener to imagine two ruling powers, one over the intellectual world and one over the visible, and to fix the distinction between visible and intelligible in mind. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | high | The prisoners see only their own shadows, one another's shadows, and the shadows of the carried objects. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 | medium | The speaker distinguishes sense-objects that do not invite thought from those that do, saying that some sensations are adequate while others are untrustworthy and demand inquiry. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | medium | The interlocutor says astronomy “compels the soul to look upwards” and leads from “this world to another.” | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 | medium | The second science is related to ears as the first is to eyes; eyes look at stars, ears hear harmonious motions, and these are called sister sciences by the Pythagoreans. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19856-19996 | medium | Knowledge of the good requires rational definition and answering objections by truth; without it one apprehends only a shadow by opinion, dreams and slumbers in life, and then arrives at the world below. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20259-20385 | medium | "States are as the men are; they grow out of human characters." | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20387-20491 | medium | Iron is mingled with silver and brass with gold, producing dissimilarity, inequality, irregularity, hatred, and war; the Muses call this the stock from which discord has sprung. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20493-20627 | medium | The young man hears and sees these things, compares his father with others, and is drawn opposite ways as the father nourishes the rational principle while others encourage the passionate and appetitive. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20629-20813 | high | “such a State is not one, but two States, the one of poor, the other of rich men; and they are living on the same spot and always conspiring against one another.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2076-2139 | high | The passage asks how far mind can control body, whether they are antagonistic or harmonious, describes higher and lower principles that may take up arms or reconcile, and says the body may become the mind’s ally or instrument. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 | medium | "seat the concupiscent and covetous element on the vacant throne" and let it "play the great king within him, girt with tiara and chain and scimitar" | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 | high | "The man, then, will be at war with himself; he will be two men, and not one" | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 | medium | The speaker turns from the state to the individual and asks how the corresponding man comes into being. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 | high | If father or kindred support the oligarchical principle by advice or rebuke, faction and counter-faction arise in the soul and the young man goes to war with himself. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21407-21561 | high | The speaker says the same disease that ruins oligarchy ruins democracy, that excess causes reaction in the opposite direction in seasons and living things, and that excess liberty passes into excess slavery and tyranny. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2141-2228 | high | Other states are called many in one because each contains two hostile nations, rich and poor, which can be set against each other; the true State remains mighty while faithful to its principles. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21842-21983 | high | The speaker says unlawful unnecessary appetites exist in everyone, but in some they are controlled by laws, reason, and better desires. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 | high | After parental property fails, pleasures swarm in the soul; old judgments are overthrown by passions that are Love's bodyguard. Love is tyrant and king, leading him to housebreaking, theft, temple robbery, murder, forbidden food, and other horrid acts, making waking reality what had been dream. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 | high | After parental property fails, pleasures swarm in the soul; old judgments are overthrown by passions that are Love's bodyguard. Love is tyrant and king, leading him to housebreaking, theft, temple robbery, murder, forbidden food, and other horrid acts, making waking reality what had been dream. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22137-22315 | medium | The speakers agree that the tyrannical man resembles the tyrannical State, the democratic man resembles the democratic State, and so on. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22824-22996 | medium | The tyrant is said to live at the greatest distance from true or natural pleasure, while the king lives at the least distance and therefore most pleasantly. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | high | The unjust position is described as feeding the multitudinous monster, strengthening the lion, weakening the man, and letting the parts fight, bite, and devour one another. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23168-23363 | medium | The speakers begin an inquiry into imitation; the main speaker says things with a common name correspond to a form, using beds and tables as examples, and says artisans make particular objects but not the ideas themselves. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2331-2410 | medium | Temperance is described as mastery of the worse by the better and as harmony diffused through the city, attuning upper, middle, and lower classes like strings of an instrument. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23653-23817 | high | The part of the soul that trusts measure and calculation is called better; the part opposed to them is called an inferior principle. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23819-23921 | medium | The speaker says the same pattern holds for ridicule: laughter restrained by reason is released at comedy and may lead the spectator to comic behavior at home. | record |
| Greek | The Republic | BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 | medium | The judges send the just upward to the right and the unjust downward to the left; the souls bear symbols or sentences of their deeds. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2456-2517 | high | "the animal one saying ‘Drink;’ the rational one, which says ‘Do not drink.’" | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 | medium | The passage explains justice through each principle doing its own business and says justice binds together the three chords of the soul and acts harmoniously. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 | medium | Books I-IV are said to describe a State in accordance with Hellenic religion and morality; Books V-X transform it into an ideal kingdom of philosophy, and the two viewpoints are opposed though veiled by Plato's genius. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 | low | Plato's psychology is described as dividing the soul into rational, irascible, and concupiscent elements, a division retained by Aristotle and later ethical writers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 | high | Socrates says guardians are like watch-dogs; male and female dogs share employments, so women with the same employments as men need the same education in music, gymnastics, and war, though this may provoke jokes about riding, weapons, and naked exercise. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 | medium | Socrates argues that differences may be nominal or partial, comparing bald and hairy people, male and female physicians, and physician versus carpenter; he says begetting and bearing children do not prove distinct educations and that aptitudes are found among both sexes. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2829-2913 | medium | “war is of two kinds, civil and foreign” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 | high | Knowledge is of what is, ignorance of what is not, and opinion concerns a third thing that both is and is not; opinion and knowledge are distinct faculties with distinct objects. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | high | Two suns or principles are paired with two worlds, visible and intelligible, represented by a line divided into unequal and subdivided parts. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 | low | The Republic is described as a vehicle of several great truths represented in the State, with an explicit comparison to Jewish prophetic images and with themes of good, justice, education, false teachers, evil rulers, the world, and a heavenly kingdom as pattern. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 | high | The line is described as reaching from unity to infinity, divided and subdivided; the passage also mentions shadows, images, faith, understanding, and reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 | medium | The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 | high | Astronomy is proposed; Glaucon names practical uses; Socrates says education is not merely useful information but a purification of the eye of the soul by which truth is seen. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 | high | The four notable inferior constitutions are Lacedaemonian or Cretan, oligarchy, democracy, and tyranny; tyranny is the disease or death of government; States are of flesh and blood, so five States correspond to five human natures. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4478-4569 | high | The oligarchical state is described as two nations, rich and poor, struggling together; the rich fear arming the poor and resist paying for defenders. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 | high | “The youth who has had a miserly bringing up, gets a taste of the drone’s honey; he meets with wild companions, who introduce him to every new pleasure.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 | high | Excess freedom passes into excess slavery; rogues and paupers are compared to drones with and without stings, to phlegm and bile, and the legislator to a physician or bee-master keeping drones from the hive. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 | high | “the people have jumped from the fear of slavery into slavery, out of the smoke into the fire.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4774-4869 | medium | The passage notes that Book VIII uses many metaphors, including two nations in one, equality among unequals, the free ways of men and animals, foreign mercenaries, and universal mistrust. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4871-4959 | medium | Plato is said to speak of a perfect or cyclical divine number and a human or imperfect number; the latter concerns generations or births and presides over them like stars or Pythagorean numerical figures, probably as the number 216. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 | high | The passage says Plato used a numerical symbol, retained much Pythagorean spirit, and contrasted perfect divine creation presided over by a cyclical number with imperfect human generation presided over by imperfect numbers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 | high | Book IX begins with inquiry into the tyrannical man and then describes unlawful appetites, which can be weakened by reason and law but wake when reason sleeps. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5132-5213 | medium | The judge compares individual and State: both have little freedom and much slavery; the better part is enslaved to the worse; the public tyrant is still more miserable. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 | medium | Injustice feeds the beasts and starves the man; justice strengthens the man, nourishes the gentle principle, allies with the lion heart, restrains the many-headed hydra, and brings the parts into unity. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5400-5481 | medium | "The number of the interval which separates the king from the tyrant, and royal from tyrannical pleasures, is 729, the cube of 9." | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 | high | The passage contrasts sorrowful feeling with reason and law, which enjoin patience; it advises seeking a rational cure rather than lamenting. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5618-5704 | high | The passage argues that all things have inherent good and evil; the soul’s corruptions include injustice, intemperance, and cowardice, but these do not destroy it as disease destroys the body. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 | high | Plato introduces objections that the poet or painter is an imitator, removed from truth and producing appearances; the analysis contrasts this with modern views of art and mentions Pheidias's Zeus or Athene. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 | high | The argument for immortality is said to rest on absolute dualism of soul and body; vice is the soul's proper evil, and Plato is said to waver between an original soul to be restored and a character formed by training and education. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6668-6744 | medium | The passage says community of property was less difficult for Plato and Aristotle than community of wives and children, and that Plato proposed same occupations, training, and education for men and women. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6824-6912 | high | The passage contrasts humans with animals; says humans are not bred for physical utility; calls for marriage of minds and bodies; states that Plato’s arrangement removes parental knowledge, family affection, and private children; and notes that nobler animals protect offspring and remain faithful. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 | high | The passage contrasts reformers who isolate the animal part of human nature with the speaker's view of humans as many-sided, moving between good and evil, and striving to rise above themselves. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 | medium | The Hebrew prophet is said to believe faith in God enables governance, while the Greek philosopher imagines contemplation of the good makes a legislator; both find repose in divine perfection. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7392-7476 | medium | Plato assimilates the state to the individual, does not distinguish ethics from politics, and treats a state as most itself when it resembles one man with uniform citizens. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7560-7638 | medium | Music and gymnastic are both said to improve the mind; the body is described as the servant of the mind, and other Greek writers are contrasted with Plato on Spartan discipline. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 | medium | The highest state is described by the saying “Friends have all things in common,” including communion of women, children, and property, with private and individual life banished and common praise, blame, joy, and sorrow. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 | high | As in the Republic, the Statesman has a myth, but it describes a former rather than future existence of mankind; it asks whether a state of innocence or one with art, science, and moral distinction is preferable, and gives no answer. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8098-8150 | medium | Cicero turns from heavenly phenomena to civil and political life, preferring discussion of Rome’s two nations in one; speaking as Scipio, he avoids assuming too much the character of a teacher. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8152-8239 | medium | Augustine traces the kingdom of God in Jewish scripture and the kingdoms of the world in gentile writers into an ideal future, treating heathen mythology, Sybilline oracles, Plato’s myths, and Neo-Platonist dreams as factual. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 837-921 | medium | The passage turns to Thrasymachus's assertion that injustice is more gainful than justice; he is led to say that injustice is virtue and justice vice. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 | high | Two ideals are introduced: the future of the human race in this world and the future of the individual in another; one realizes present life, while the other abnegates and transcends it. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 923-1012 | medium | “The harmony of the soul and body, and of the parts of the soul with one another” is called the Hellenic mode of conceiving human perfection. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9637-9730 | medium | Thrasymachus contrasts shepherds or neatherds and rulers, then states that justice is another's good, the interest of the ruler and stronger, while subjects serve that interest. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9862-10053 | high | "You say that perfect injustice is more gainful than perfect justice?" Thrasymachus answers that this is what he says. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | high | Life is a vine whose press yields the wine of life; wantonness yields a harmful beverage bringing destruction; the fool drinks the wine of earth while the wise draw the wine of life. | 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 | high | When hard names are gone, the rose of love appears; eagle and dove perch in trees, tiger and lamb play at the riverside, heaven descends, night passes, and day dawns. | 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 | Life and death are transcending states; a stream without name, form, life, or death flows between opposites and is identified with the Infinite, from which all come and to which all return. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 | high | The finite is revealed and the infinite concealed; the pair play the part of Father and Mother; what lay hidden in void and emptiness becomes fairest when freed from prison. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | high | Rustum and Zál are defined as personifications of positive and negative creative energies and opposites such as summer/winter and youth/age. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | high | Man is called a cup with soul as wine, flesh a pipe with spirit as voice, and a magic lantern with light within. | 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 | high | Incredulity and faith, doubt and certainty, and life and death are each separated by the space of a breath. | 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 | Temple of idols, Kaaba, bells, mehrab, church, chapel, and cross are described as adoration or stations of homage to the Deity. | 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 | Humans are described as puppets with which the Wheel of Heaven is amused, playthings on a checkerboard, and finally entrants one by one into the coffin of annihilation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 | high | The speaker tells his soul that they are like two points of a compass: two points but one body, turning around the same point, describing a circle, and finally to be united. | 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 | medium | The speaker advises forgetting the past, not worrying about tomorrow, notes the abandonment of earthly goods, describes a man outside religious categories, and reports a voice behind a veil saying the sought way is neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | medium | 'ME-AND-THEE' is glossed as divided existence or personality distinct from the Whole. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVIII. / XXII. / XXIII. / XXIV.; lines 2660-2700 | medium | Those preparing for today and those looking toward tomorrow are alike; a muezzin from the Tower of Darkness cries that their reward is neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | high | The second translated passage says: 'I am thee, and thou art Me' and asks whether there is any duality, concluding that the two bodies are one. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 | medium | The Eternal Saki pours from the bowl or goblet of existence, bringing to light many bubble-like beings or Khayyams, compared to bubbles of wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 | high | “Heav'n” is “the Vision of fulfill'd Desire,” and Hell is “the Shadow from a Soul on fire” cast on darkness. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LVIII. / LXIII. / LXVIII. / LXIX.; lines 3673-3707 | low | Quatrain LXX describes a ball that makes no question of Ayes and Noes, goes here or there as struck by the Player, and is tossed into the field by one who knows. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXIV. / LXXXV. / LXXXVI. / LXXXVII.; lines 4050-4072 | medium | "I think a Sufi pipkin--waxing hot-- / «All this of Pot and Potter--Tell me, then, / Who is the Potter pray, and who the Pot?»" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | APPENDIX. / PAGE 4. / PAGE 7. / PAGE 7.; lines 4417-4432 | medium | "If I myself upon a looser Creed / Have loosely strung the Jewel of Good deed, / Let this one thing for my Atonement plead. / That One for Two I never did misread." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 | medium | “Of the Two Worlds so learnedly, are thrust.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | high | “A Hair, they say, divides the False and True.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | high | “And after many days my Soul return'd / And said, «Behold, Myself am Heav'n and Hell.»” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | medium | “Impotent Pieces of the Game He plays.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 | high | The passage identifies the antinomian Kufriya and pious Munajat as the most characteristic classes of Omar's poetry and says their contrast led readers to opposite views. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 | medium | Ecclesiastes is described as saying one event comes to all, injustice triumphs, God made things crooked, and conclusions alternate between carpe diem and fear of the Lord. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 | medium | The passage says philosophical studies would stimulate Omar's skeptical and irreligious dispositions, while Mystic leanings would operate in the contrary direction. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 | medium | The Bodleian quatrain “pleads Pantheism” and says: “That One for Two I never did mis-read.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | The wheel on high remains busy with despite and, when it finds a smitten heart, tries another blow. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 | high | The soul bemoans its prisoned state and would quit its earth-born co-mate, but the law restrains it; the note glosses this as the Almighty's canon against self-slaughter. | 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 | Joyous drinkers and mosque-vigil saints are alike lost at sea and find no shore; the note glosses the One as the Deity. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 | high | Omar is described as casting his genius into general ruin with bitter or humorous jest, pretending sensual pleasure as life's serious purpose, and diverting himself with problems of Deity, Destiny, Matter and Spirit, Good and Evil. | 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 | Humans are chessmen moved by Heaven, the great chess-player, on life's chess-board and then shut in death's dark box. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 | medium | The speaker addresses the wheeling skies and asks to be freed from their chain of tyrannies. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | high | The speaker holds a Koran in one hand and a wine-cup in the other, is half inclined to wrong and half to right, and is seen by the sky as a sorry Moslem yet not quite heathen. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | medium | The speaker reasons that if Allah does not will him to will rightly, he cannot do so, since only Allah has power to will aright. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | medium | The world is an eternally revolving zone; heaven is a treacherous wheel whose games should be watched from a humble nook. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | medium | The passage mentions fear of after-penalties, then addresses the wheel of heaven as thwarting desire, tearing joy, fouling drinking water with earth, and turning breathed air to fire. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1355-1438 | high | Pausanias says Love should not be praised indiscriminately and that, since there is more than one Love, the speaker must determine which Love is to be praised. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 | medium | The speaker says the matter is not simple: practices are honourable when followed honourably and dishonourable when followed dishonourably. | 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.; lines 150-231 | high | Pausanias says Phaedrus should distinguish heavenly and earthly love; he identifies two Aphrodites and contrasts their associated loves. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 | high | Pausanias says Phaedrus should distinguish heavenly and earthly love; he identifies two Aphrodites and contrasts their associated loves. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 | high | Eryximachus agrees there are two loves, extends them to animals, plants, and the body, and describes medicine, other arts, music, and Heracleitus' harmony of opposites in relation to reconciliation. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 | medium | The passage applies harmony and disagreement to seasons, elemental pairs, heavenly bodies, divination, piety and impiety, and friendship with gods and humans. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 | high | Eryximachus says Pausanias distinguished two kinds of love, and adds that double love exists in bodies, animals, productions of the earth, and all that is; love is a universal deity over divine and human things. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 | high | The seasons contain both principles; harmonious blending of hot/cold and moist/dry brings health and plenty, while wanton love brings pestilence, disease, hoar-frost, hail, and blight. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 | high | Original human nature is said to have had three sexes: man, woman, and Androgynous; primeval humans were round and had four hands, four feet, two faces on one head, four ears, two sexual organs, and corresponding parts. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 | high | When one meets the other half of himself, the pair are absorbed in love, friendship, and intimacy, remain together, and feel an intense yearning of the soul beyond ordinary intercourse. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 | medium | Agathon says Love is the fairest and best, the youngest of the gods, flees Age, and lives and moves with youth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 | medium | Agathon denies that Love is older than Iapetus and Kronos; he says ancient divine acts reported by Hesiod and Parmenides were done by Necessity, and that Love would have prevented chaining, mutilation, and violence, bringing peace and sweetness in heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 | medium | The God of War is described as no match for Love: he is captive, Love is lord, and the love of Aphrodite masters him. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2102-2198 | medium | Diotima argues that Love is neither fair nor good, but not therefore foul or evil; she gives right opinion as a mean between wisdom and ignorance and places Love in a mean between opposites. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 | high | Diotima says Love is neither mortal nor immortal, but a great daimon between divine and mortal; he conveys prayers and sacrifices to gods and divine commands and replies to humans, spanning the chasm between them. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 | medium | Diotima notes the saying that lovers seek their other half, but says they seek neither half nor whole unless it is good, adding that people would discard even their own hands or feet if evil. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | high | The passage says human nature originally had three sexes and that the original beings were round, with four hands, four feet, and two faces. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | high | Socrates’ words are likened to Silenus images that open: outwardly ridiculous and satyr-like, speaking of ordinary trades and animals, but inwardly full of meaning, divine quality, and images of virtue. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | high | Alcibiades says Socrates is absolutely unlike any human being, unlike comparisons among famous men, and has no likeness except the earlier figure of Silenus and the satyrs. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima answers that Love is the son of Plenty and Poverty, shares both natures, is poor and squalid yet bold and resourceful, and stands between ignorance and knowledge like the philosopher. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | high | The passage discusses gender, sex in plants, elemental affinities, marriages of earth and heaven, Love as a mythic personage and cause of creation, and male/female among Pythagorean opposites. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 | high | Pausanias is described as upholder of male loves, appealing to mythology, distinguishing elder and younger Love, and defending such loves as motives to virtue and philosophy. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 | high | Eryximachus treats Love as the good physician, extends love and strife to body and mind, explains harmony of opposites as harmony after discord, and summarizes Love as harmony in soul, body, heaven, and earth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 | medium | The passage identifies three principles in Aristophanes' jest: humans cannot exist in isolation, must be reunited to be perfected, Love mediates divided human nature, and worldly loves anticipate an unrealized ideal union. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | medium | The passage connects the Symposium with Neoplatonism and so-called Eastern mysticism, describes reason and passion as apparently antagonistic, calls the theme the 'passion of the reason,' and uses the image of truth's light and desire's warmth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 | high | "good and evil are linked together in human nature" and, in the parable, "they grow together unto the harvest." | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE NOW COMETH THE HEAD-PLACE OF FERCHU / XXIII / HERE FOLLOWETH THE TOOTH-FIGHT OF FINTAN / THE RED-SHAME OF MENN FOLLOWETH HERE; lines 12453-12516 | medium | Each spear-shaft had a spear-head at the top and at the butt, making either end capable of wounding the hosts. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 14158-14287 | high | MacRoth reports two fair young warriors at the head of a company on the hill in Slane of Meath; they are wholly alike, similarly clothed and armed, nearly the same age, and step together so that neither goes ahead of the other. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 472-561 | medium | The Brown Bull bellows; the Whitehorned hears from Cruachan and attacks; the Brown Bull defeats and fragments the Whitehorned, then returns in fury and dies by striking a rock. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | Theogony ll. 116-138 | medium | "From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus." | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III | high | Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III | medium | Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared | record |