Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Numbers | Numbers 14:1-35 | low | Only don't rebel against Yahweh... Your children shall be wanderers in the wilderness forty years. | record |
| Buddhist | Dhammapada, a Collection of Verses | Chapter XX. The Way, verses 273-276 | medium | The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. | record |
| Celtic Irish | Gods and Fighting Men | Book Eleven, Chapter I: Oisin's Story; journey to and return from the Country of the Young | medium | Oisin says he and Niamh turned westward over the sea, with the sea going away before them and filling in behind. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | Culann's feast, the slaughter-hound, Setanta's vow, and the naming of Cuchulain | high | Conchobar invites Setanta as a guest to the feast, but the boy says he will come later by following the horses' and chariots' trail. | record |
| Confucian | The Analects of Confucius | Book II, Chs. I-IV | medium | At fifteen the Master was bent on learning; at fifty he knew the decrees of Heaven. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | Chuang Tzu, Chapter II, Great Awakening | high | The passage says dreamers do not know they dream and that the Great Awakening reveals this life as a great dream. | record |
| Egyptian | The Book of the Dead | CHAPTER IX, A Short Description of the "Doors" or Chapters of the Book of the Dead; summaries of Chapters LXIV, LXXIV-LXXXVIII, CXLIV-CXLVII, and CLV-CLXVII | medium | Chapter XCVIII provides a boat and ladder; Chapters XCIX-CIII describe the magical boat whose parts' mystic names must be known. | record |
| Persian | Persian Literature, Volume 1 | GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR / CAPTURE OF THE BRAZEN FORTRESS / THE DEATH OF ISFENDIYR; lines 13144-13177 | medium | Rustem fulfills his engagement by training Bahman in warrior arts; he writes to Gushtsp asserting blamelessness, reporting he offered gifts and a return to Iran but was rejected, attributing the death to fate, and stating Bahman’s education is complete. | record |
| Norse | The Poetic Edda | RIGSTHULA / THE SONG OF RIG / INTRODUCTORY NOTE / NOTES; lines 8480-8601 | medium | Notes mention a custom of sprinkling water on children that long predates Christianity, with a cross-reference to Hovamol. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3187-3232 | medium | The boys move in before their parents on bitted horses, and the people of Troy and Trinacria murmur and admire. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 | medium | The Sibyl says Aeneas has a dead friend whose corpse defiles the fleet; he must first bury him in a tomb and lead black cattle as expiation before seeing the Stygian groves and the realm untrodden by the living. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 | medium | The priestess urges haste to the gateway where gifts are to be laid; Aeneas enters, sprinkles himself with fresh water, and plants the bough in the gateway. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5403-5477 | medium | Evander refuses command because of age, says the fates favor Aeneas, and sends Pallas with cavalry so he may learn warfare under Aeneas. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 | medium | Nisus, son of Hyrtacus, and Euryalus are on guard at the gate; they are described as close in affection, battle companions, and fellow guards. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6074-6148 | medium | Ascanius, previously accustomed to frightening beasts in the chase, first aims his shaft in war and strikes down the Numanian Remulus, newly allied by marriage to Turnus' sister. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6074-6148 | medium | Remulus boasts that his people harden newborn children in bitter icy water, train boys in hunting, endure toil and poverty, work the soil, wage war, wear iron, and live by plunder. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 | medium | No city receives Metabus; he lives on lonely pastoral hills and raises Camilla in underwood and tangled coverts. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7690-7774 | medium | Arruns emerges from ambush and prays to Apollo of Soracte, mentioning pinewood blaze, deep embers of fire, and asking that Camilla fall while he seeks no trophy or spoil. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10730-10836 | medium | At the mountain Bahman will see heaps of big black stones and hear insulting voices; he must not turn his head or he will become a black stone. The stones are failed men; at the top is the Talking Bird in a cage, who can direct him to the Singing Tree and Golden Water. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10838-10945 | medium | On the twentieth day Prince Perviz meets the dervish, asks where to find the Talking Bird, Singing Tree, and Golden Water, is warned that Bahman and other seekers became black stones, and is told not to heed the voices on the mountain; the dervish gives him a ball. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2081-2191 | medium | After the prince recovers, the tailor says princes of their religion customarily learn a trade or profession to provide for themselves in times of ill-fortune, and asks what the prince can do. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2296-2398 | medium | In the new story, an envious neighbor hates another man so much that the envied man sells his house, moves near the capital, and buys a place with a large garden, court, and old well. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3043-3146 | medium | They explain that a monstrous roc will mistake him for a sheep, carry him into the sky, set him on a mountain, and that he must cut off the skin and walk to an open gold-and-jeweled castle. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3148-3248 | medium | After thirty-nine days, the ladies weep and say they must leave; one explains that they are princesses, each a king’s daughter, and must go away for forty days each year because of secret duties. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3250-3355 | medium | The ten young men, accompanied by the old man, say they too opened the Golden Door while the princesses were absent, lost happiness, suffered punishment, and cannot receive the narrator; they direct him to the Court of Bagdad to meet one who can decide his destiny. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4190-4274 | medium | After being carried across the stream, the old man leaps onto the narrator's shoulders, hooks his legs around the narrator's neck, grips tightly, and causes the narrator to fall insensible. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5590-5702 | medium | The grand-vizir advises that the prince is too young for state cares and should first marry, be attached to home, share in royal counsels, and gradually learn how to wear a crown. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7790-7897 | medium | The magician leads Aladdin to gardens outside the city gates, shares a cake by a fountain, and continues until they nearly reach the mountains while telling pleasant stories. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1443-1549 | high | The camp community has left for a borah, leaving an old dog; the war-painted Gooeeays arrive to attack, question the dog, and threaten to kill him until he says the people have gone to the borah. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS / PREFACE / INTRODUCTION; lines 227-287 | high | The passage says Bora mysteries, initiatory rites, some magic, social customs, and fragments of myths are known to outside collectors. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2400-2492 | high | The next tale begins: tribes are called to a gathering at Googoorewon; Byamee, a great Wirreenun, says he will take his sons so they can be made young men. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2494-2588 | high | The Wirreenun tell the men they will hold a borah, but women must not know; men are to go out as if hunting and secretly prepare the ground. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2590-2687 | high | During the Borah corroboree, women relations of the boys dance all night; near dawn young women are ordered into bough humpies around the ring. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2689-2774 | high | Women are imprisoned beneath boughs while men take the boys into the scrub; women are later released, cannot learn the initiation rites, and may later see returning boys with missing tooth, scarifications, and a prohibition on having looked at women. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3224-3258 | high | The elders decide to hold a borah because there is plenty everywhere; boys are to be made young men, a ground is prepared on a ridge away from women, and the big borah of Googoorewon follows Wirreenun’s triumph as rainmaker. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3224-3258 | high | The elders decide to hold a borah because there is plenty everywhere; boys are to be made young men, a ground is prepared on a ridge away from women, and the big borah of Googoorewon follows Wirreenun’s triumph as rainmaker. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | ANDREW LANG. / APPENDIX / DINEWAN BOOLLARHNAH GOOMBLEGUBBON / GLOSSARY; lines 3375-3525 | high | Borah is defined as a large gathering where boys are initiated into mysteries that make them young men. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDEX 339 / INTRODUCTION. / THE KALILAG AND DAMNAG LITERATURE. / THE BARLAAM AND JOSAPHAT LITERATURE.; lines 1269-1363 | medium | St. John of Damascus is described as a Christian at Almansur’s court who became a monk and authored the romance Barlaam and Joasaph, about an Indian prince converted by Barlaam who became a hermit. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 | medium | Māra creates in the house an eighty-fathom-deep pit of Acacia-wood charcoal, burning and flaming like Avīci, and remains in the sky. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16252-16400 | medium | “let me rather qualify myself to become a Buddha, and so save others as well as myself”; this is described as the “great ACT OF RENUNCIATION” by which the Bodhisattva chose ages of trials so he might become a Buddha and redeem mankind. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16813-16936 | medium | A named formula is said to be always repeated at the ordination of a novice. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 | medium | Headings include the last Bodisat’s descent from heaven, birth, song of angels, prophecies by Kāḷa Devala and Brāhman priests, ploughing festival, skill and wisdom, four visions, and the birth of the Bodisat’s son. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 | medium | Headings include Kisā Gotamī’s song, the Great Renunciation, struggle against sin, victory over Satan, bliss of Nirvāna, hesitation to publish the good news, and foundation of the Kingdom of Righteousness. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 | medium | Sumedha says he built a cloister, put on bark raiment, left the hut, and went to the tree-foot. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 | medium | The prophecy describes Gotama’s departure, austerities, rice-milk or rice-pottage meal, Neranjarā riverbank, approach to the Bodhi-tree, salutation of the Bodhi throne, and Buddhahood beneath an Indian fig tree called Assattha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 | medium | People of Ramma hear the Buddha’s words, bring offerings to the Bodhisatta, bow to him, and return; the Bodhisatta takes on the Perfections, resolves, bows to Dīpankara, and rises from his seat. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 | medium | The Bodhisatta is born as the universal monarch Vijitāvin, gives offerings to the priesthood, receives the prediction “He will become a Buddha,” hears the Law, gives up his kingdom, becomes a monk, gains faculties, practices meditation, and is reborn in the Brahma heavens. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4365-4434 | medium | Mangala Buddha’s assemblies are described; prince Ānanda and his retinue hear the Teacher, attain Arhatship, and receive robes and bowls miraculously after the Teacher says, “Come, priests.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4609-4690 | high | Sumedha appears after Padumuttara; the Bodisat as the brahman youth Uttara gives eight hundred millions of money to the Order headed by the Buddha, listens to the Law, accepts the Refuges, abandons home, takes vows, and receives a prophecy. Sumedha's attributes and Bo-tree are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 | medium | Tissa appears ninety-two world-cycles ago. The Bodisat is born as warrior-chief Sujāta, takes vows, gains rishi powers, offers a heaven-grown lotus and Pāricchattaka flowers to Tissa, spreads a flower awning in the sky, and receives a prophecy that he will become a Buddha. Tissa’s city, family, disciples, Asana Bo-tree, height, and lifespan are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 | medium | In births including snake-king lives and the Saŋkhapāla Birth, the Bodisat is pierced with stakes and struck with javelins but is not angry with the sons of Bhoja, fulfilling Goodness. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 | medium | In the Somahaŋsa Birth, the Bodisat lies in a cemetery with dead bones as a pillow; children mock and praise him, villagers spit or offer garlands and perfumes, and he remains equanimous. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 | medium | Kāḷa Devala tells his nephew Nālaka that the child will become a Buddha in thirty-five years and urges him to renounce; Nālaka takes yellow clothes, a pot, shaves his head, takes robes, vows, and goes to the Himālayas as a monk. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | medium | Kondanya leaves all he has, makes the great renunciation, comes to Uruvela, and takes up residence there for spiritual exertion. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 | high | The Bodisat judges his locks unsuitable for a mendicant and cuts off his own hair and diadem with his sword, leaving short right-curling hair. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 | medium | Five mendicants, including Kondanya, meet the Bodisat, stay by him for six years, serve him, and repeatedly expect that he will become a Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 | medium | The Bodisat rises, leaves the tree on his right hand, carries the vessel to the Nerañjarā river at the Supatiṭṭhita ferry, places it on the bank, descends into the river, and bathes. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | high | The eastern place is identified as where all Buddhas sit cross-legged and as unshaken; the grass forms a fourteen-cubit seat, and the Bodisat vows not to leave until complete insight is attained. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | high | Māra declares he will not let Siddhattha free himself, sounds the war-cry, leads a vast army, mounts an immense elephant, creates a thousand arms, and takes weapons. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 | medium | Angels of many world-systems praise the Great Being; Sakka, the Nāga king, and Mahā Brahma honor him, but all deities flee when Māra’s army surrounds the Bo-tree seat, leaving the Great Being alone. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 | high | Māra tells his host to attack Siddhattha from behind; Siddhattha sees the gods have fled, notes he has no relatives to help him, and resolves to use the ten cardinal virtues as shield and sword while meditating on the Ten Perfections. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 | high | Surrounded by myriads of angels, the Buddha teaches The Foundation of the Kingdom of Righteousness; Kondanya and then the other elders attain the First Path, and all five attain Nirvana after the discourse On the Non-existence of the Soul. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 | medium | A messenger with a thousand followers listens to the Sage, attains Arahatship with his retinue, asks to enter the Order, and appears with miraculously created robes and bowls. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7220-7330 | high | During coronation, housewarming, and Nanda’s marriage festivals, the Buddha gives Nanda his bowl to carry in order to make him abandon the world. Janapada Kalyāṇī calls after Nanda, who follows the Blessed One to the Wihāra and is received unwillingly into the Order. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8171-8299 | high | Great Roadling grows up in his grandfather’s house, goes with him to hear the Buddha preach, turns toward renunciation, asks to enter the Order, and receives his grandfather’s support. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8301-8416 | medium | Little Roadling is ordained, taught to live by the Ten Commandments, but cannot memorize even one stanza after four months. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | high | Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 | medium | At the bridge, Lao Tzŭ stands in the road, looks to heaven, sighs, and says he once thought Yang could be taught but no longer does. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 | low | Confucius says the human heart is more dangerous than mountains and rivers and lists nine tests that reveal the inferior man. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | high | Nü Yü says Pu Liang I had the qualifications of a sage but not Tao; after instruction, the sublunary state, external world, and self-awareness successively cease, and he reaches a state beyond life and death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | medium | The Yellow Emperor withdraws, resigns the throne, builds a solitary hut, lies on straw, remains secluded for three months, and returns to approach Kuang Ch'êng Tzŭ humbly. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | Lao Tzŭ says Tao could not be presented, imparted, or given, and adds: "Unless there is a suitable endowment within, TAO will not abide." | 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 gives examples of offspring among fish-hawks, insects, and a hermaphrodite animal, then says nature, destiny, time, and Tao cannot be changed, altered, stopped, or obstructed. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | high | Lieh Yü K'ou instructs Po Hun Wu Jên in archery, drawing a full bow with a cup of water on his elbow and shooting arrows while standing like a statue. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | Nan Yung Ch'u asks what one of his age should do to attain this; Kêng Sang Ch'u answers that he should preserve his form complete, keep vitality secure, and admit no anxious thoughts for three years. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | medium | Kêng Sang Ch'u speaks of wasps unable to transform huge caterpillars and bantams unable to hatch goose eggs; he says his talents are small-scale and tells Nan Yung Ch'u to go south to Lao Tzŭ. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 | medium | Nan Yung asks to remain, cultivates the good and eliminates evil within himself, and after ten days returns to Lao Tzŭ with sorrow in his heart. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | high | The narrator takes refuge in God, who hears him and makes easy “the sacrifice of honours, wealth, and family.” | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | The passage says saintly miracles are early prophetic manifestations and cites Muhammad’s retirement to Mount Hira for intense prayer and meditation before receiving his commission, while Arabs said he had become enamoured 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 | high | The state can be revealed to the initiated in ecstasy; those incapable of ecstasy may reach an imitative initiation by obedience, attention, and frequenting Sufi society. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 | high | Other characteristics of inspiration are revealed to Sufi adepts in ecstatic transport; Sufi initiation gives a likeness to inspiration, with ecstasy and certitude not attainable by reason. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 | high | The true explanation says that real knowledge shows sin as deadly poison and the other world as superior; this knowledge is not derived from ordinary human diligence, while worldly knowledge can harden a sinner against God. | record |
| Sufi | The Confessions of Al Ghazzali | INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 | medium | The “thirst for knowledge” was innate, “implanted by God,” and he “broken the fetters of tradition” after boyhood. | 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 794-869 | medium | The passage compares extracting truth from errors to gold in the earth and to a skilled assayer separating good coins from bad in a false coiner's purse. | 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 narrator studies Sufi books and oral teachings, including works associated with Abu Talib of Mecca, Hareth el Muhasibi, Junaid, Shibli, Abu Yezid Bustami, and other leaders, and concludes the last stage requires transport, ecstasy, and transformation of moral being. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 | medium | Osgar, Oisin's son, is the best in battle among young Fianna. Though indulged and thought idle as a child, he uses a log of wood during an attack, slaughters enemies, makes them flee, and is afterwards said to be among the strongest Fianna. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT; lines 10542-10615 | medium | A great wether fastened in the back of the house rises onto the table while the men are eating. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 | medium | Nuada of the Silver Hand holds a great feast at Teamhair after returning to kingship; Gamal and Camel are named as door-keepers. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 | medium | Diarmuid finds a great tree, a rock, a smooth-pointed drinking horn, and a fresh well; thirsty, he stoops to drink but hears a great noise and knows the water is enchanted. | record |
| Celtic Irish | Gods and Fighting Men | BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11828-11918 | medium | Diarmuid meets three strangers, plants the Crann Buidhe spear point-up, leaps onto it unharmed, and a young Green Champion dies attempting the same feat. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 13088-13146 | medium | The sons take leave of Grania and their household. Donnchadh tells their people to stay in place while the sons go into danger against Finn and the Fianna. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 | medium | Angus gives the swine into Buichet's care for a year; Buichet's wife wants to eat one and gathers men and hounds; the swine flee to Angus, who says he cannot help until they shake the Tree of Tarbga and eat the salmon of Inver Umaill. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 | medium | Clowns in Manannan's house perform tricks, including tossing and catching nine straight willow rods while standing on one leg with only one hand free, and they challenge strangers to do it. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 | medium | The woman names the country Inislocha, the Lake Island, says Rudrach and Dergcroche sons of Bodb are its kings, tells Tadg the story of Ireland, and directs him to the middle dun for knowledge. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5669-5774 | high | The two women bring Finn to the woods of Slieve Bladhma and nurse him secretly because of the sons of Morna. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | high | Finegas has watched seven years for the salmon of knowledge; Finn roasts it, burns his thumb, puts the thumb in his mouth, is recognized as Finn, receives the salmon, and gains knowledge linked to the nuts of nine hazels beside a well below the sea. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | medium | As a young lad Finn goes at Samhain to the High King's gathering at Teamhair, where quarrels are forbidden; the king, Goll, Caoilte, and Conan are feasting when Finn enters unknown to them. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5888-5976 | medium | For nine years at Samhain, Aillen of the Tuatha de Danaan comes from Sidhe Finnachaidh, plays Sidhe music that makes listeners sleep, and burns Teamhair with fire from his mouth. | record |
| Celtic Irish | Gods and Fighting Men | PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD; lines 5998-6089 | high | The Fianna are numbered, bound by rules, require kinship securities for admission, and require knowledge of the twelve books of poetry. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6379-6462 | medium | Lugaidh's Son, of Finn's blood, is placed in Finn's arms as a child, fostered by Duban's daughter until twelve, given arms and armour, and goes to Finn and the Fianna. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6714-6821 | medium | Finn hunts near Teamhair; three strange men named Dubh, Dun, and Glasan seek service; Finn assigns them three watches timed by burning parts of a tree trunk. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON; lines 7653-7737 | medium | News reaches the King of Ulster's court; his twelve-year-old son asks to help Finn, but the king says he is too young and shuts him up with twelve foster-brothers guarding him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON; lines 7740-7821 | high | Fergus finds the High King's son playing ball, rebukes him for playing while strangers take the country, and the young man throws away his stick, gathers one thousand and twenty young men without leave, and goes to Finntraigh. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8840-8921 | high | Caoilte brings Finn water in the copper vessel, which tastes sweet then bitter and causes death-like symptoms; he then brings water in the iron vessel, which is very bitter but restores Finn's appearance and health. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9470-9543 | medium | Conan says he will not quarrel but places Finn under bonds as a true hero to answer all he asks; Finn agrees. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9803-9904 | medium | Because Finn says their clothing is not clean, the Red Woman blows a horn and ten young men bring washing water, clothing, and a special suit and shining-stone crown for Finn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | medium | The note says the myths of Isis and Demeter agree because both goddesses, searching for the loved and lost one, sat sad and weary on the edge of a well; Eleusinian initiates were therefore forbidden to sit on a well. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12413-12626 | high | "at the initiation into the Eleusinian mysteries ... the central mystery revealed to the initiated was a reaped ear of corn" | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2378-2441 | low | In Brunswick and Thüringen, a May King is covered with a May-bush or enclosed in a birch-covered wooden frame crowned with birch and flowers; others find him, bring him back, and guess who is inside, paying forfeits for wrong guesses. | 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 3345-3421 | low | At an Alfoer house-warming in Celebes, a priest hangs a bag, recites gods through the night, offers egg and rice, and holds the soul-filled bag on each household member's head. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | medium | At the annual festival young people underwent purification, dogs were crowned, and the feast included young kid, wine, and hot cakes on leaves. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3892-3959 | medium | Subject chiefs visiting Kalamba for the first time or after rebellion bathe in two brooks over two days, sleep in the open market-place, approach naked, receive white marks from Kalamba, then undergo a pepper ordeal with confession, questions, and vows before residing in town. | 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 3961-4037 | medium | In West Timor a speaker covers his mouth with his hand to prevent demon entry and magical harm to the soul; in New South Wales, a recently initiated young man covers his mouth with a rug when a woman is present. | 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 4159-4217 | medium | Women at childbirth are described as secluded, with vessels used during seclusion burned; an Eskimo example says shared cups or dishes after confinement require purification by incantations. | 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 4380-4462 | medium | Frazer generalizes royal blood avoidance to a broader reluctance to shed human blood or let it fall on the ground, citing Cambaluc punishments, Captain Christian’s execution on white blankets, and Australian initiation examples. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5085-5132 | medium | Among the Takilis or Carrier Indians, a priest catches the deceased's soul in his hands during cremation and transmits it to a successor by throwing his hands toward him and blowing; the recipient takes the deceased's name and rank. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5746-5781 | medium | In parts of Lusatia, women in mourning make a straw Death puppet with a white shirt, broom, and scythe, carry it to the village boundary while boys throw stones, tear it apart, then cut a fine tree, hang the shirt on it, and carry it home singing. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 | medium | The Cretans celebrated a biennial festival representing Dionysus’s sufferings and death in detail, and where resurrection belonged to the myth it was also enacted in the rites. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10422-10627 | high | Entries mention girls secluded at puberty in Loango, Macusi treatment of girls at puberty, and seclusion of women during menstruation. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 | high | The index lists initiatory ceremonies among the Naudowessies, by the Nootka Indians, in New Britain, and in New South Wales. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 | high | Puberty entry states that girls at puberty are not allowed to touch the ground or see the sun, are secluded, and gives cross-reference to reasons for seclusion. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 | high | Resurrection of animals, traces of belief in resurrection in folk-tales, and simulation of death and resurrection at initiatory rites are indexed. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 | low | Women called drawers, after three days of ceremonial purity, descended into the caverns, frightened away serpents by clapping, brought up decayed remains, and placed them on the altar. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 | medium | The sun entry lists staying the sun, prohibitions on sacred persons and girls at puberty seeing the sun, traces of the rule in folktales, belief that the sun can impregnate women, tabooed persons not seeing the sun, and fires as sun charms. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 | medium | Index entries mention initiatory rites, treatment of girls at puberty, secluded women, and Zulu girls secluded at puberty. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14187-14272 | high | Note 615 cites New Britain/New Ireland materials: girls wear scented herb wreaths around waist and neck; an old woman or child occupies the lower floor of the cage; confinement may last a month in Powell's account, with longer duration suggested for chiefs' daughters. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14187-14272 | medium | The note says Fiji brides being tattooed were kept from the sun and adds that this was perhaps a modification of the Melanesian custom of secluding girls at puberty; Frazer doubts that complexion improvement was the original reason. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14187-14272 | medium | Note 615 cites New Britain/New Ireland materials: girls wear scented herb wreaths around waist and neck; an old woman or child occupies the lower floor of the cage; confinement may last a month in Powell's account, with longer duration suggested for chiefs' daughters. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14274-14368 | high | After sacred-thread investment a Brahman boy is restricted for three days, including not seeing the sun; in Bali, boys after tooth filing before marriage are kept shut in a dark room for three days. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14274-14368 | medium | The passage notes folk-tales where a confined prince or princess escapes a tower by scraping the wall with a bone, discusses versions where bones are withheld from the princess, and cites puberty-related bone restrictions or bone drinking tubes among Hare-skin and Thlinkeet girls. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15286-15398 | high | A source is cited on Australian ceremonies of initiation, and “class-name” is glossed as the name of the totemic division to which a man belongs. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1848-1924 | medium | Eligible men enter the holy square and fast; most women, children, and non-warriors are excluded; sentinels keep out impure persons and animals; participants use button-snake root and tobacco for purgation and affliction of the soul. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 | medium | After the ceremony, children born in the past year are carried out and made to touch the serpent skin’s tail; Frazer says this places infants under the tribal god’s protection. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2870-2911 | medium | The Karoks dance for salmon; the Kareya or God-man fasts ten days in the mountains, returns, takes the first salmon, eats some, kindles sacred fire in the sweating-house with the rest, and salmon-taking is forbidden before and for ten days after the dance. | 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 5166-5241 | medium | The passage says the sun may not shine on the divine person and cites the Mikado and the Zapotec pontiff. | 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 5166-5241 | high | Frazer states that the two rules are “not to touch the ground and not to see the sun,” and that they occur among girls at puberty. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5166-5241 | medium | An observer describes a house in a reed and bamboo enclosure marked tabu by dried grass, containing conical pandanus-leaf cages that admit little light and air. | 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 5166-5241 | medium | The girls come out only once daily to bathe near the cages and remain there until young womanhood, when each receives a marriage feast. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5243-5313 | high | New Guinea chiefs' daughters are kept indoors in shaded houses; Ot Danom girls are shut in dark raised cells for long periods with only a slave woman attending, later shown the sun, earth, water, trees, and flowers as if newly born, followed by a feast, killing of a slave, and blood-smearing; Ceram girls were shut in dark huts at puberty. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5243-5313 | medium | New Guinea chiefs' daughters are kept indoors in shaded houses; Ot Danom girls are shut in dark raised cells for long periods with only a slave woman attending, later shown the sun, earth, water, trees, and flowers as if newly born, followed by a feast, killing of a slave, and blood-smearing; Ceram girls were shut in dark huts at puberty. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5315-5379 | high | Among the Macusis, a girl at first signs of puberty is hung in a hammock at the highest point of the hut; by day she remains there, at night she descends, lights a fire, and stays beside it; she fasts and later moves to a compartment in the darkest corner. | 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 5484-5571 | medium | Menstrual seclusion is explained as neutralising dangerous influences; first-menstruation precautions include not touching ground or seeing sun, keeping the girl suspended between heaven and earth for her safety and others’. | 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 7388-7470 | medium | Chontal procedure: a young Indian goes to a lonely place by a river or to a mountain top, prays to the gods, sacrifices a dog or bird, sleeps, sees a jaguar, puma, coyote, crocodile, serpent, or bird, and offers it blood from his body while praying for salt and cacao. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7602-7660 | high | The passage says that among many tribes, especially totemic ones, puberty initiation often includes a pretense of killing a lad and restoring him to life; this is explained as extracting the youth’s soul and transferring it to the totem. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7662-7731 | high | Australian examples: Thuremlin kills and restores boys; Bullroarer sound is said to be wizards swallowing and bringing boys up again; the Ualaroi say a ghost kills and revives a boy as a man. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7662-7731 | high | A resurrection ceremony places a disguised old man in a covered grave holding a bush; novices are brought to the grave, a song is sung, the bush moves, and the man rises. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7662-7731 | medium | In Ambamba, the fetish priest shakes a calabash; men and lads fall into lifeless torpidity or are carried away by the fetish, later returning without understanding and being re-taught before return to parents. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7662-7731 | medium | During initiation the novice is sympathetically united to the fetish; in magic sleep or death-like trance in the sacred hut he sees a bird or other object with which his existence is bound up, compared to a young Indian's puberty dream animal. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7733-7804 | high | At the king’s order a forest place is appointed; youths are brought there weeping, told they must suffer death, dispose of property, and are instructed by initiated persons in a dance called killing and songs praising Belli. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7733-7804 | high | After instruction, novices are shut in huts, interact with women bringing food, pretend ignorance of people and customs, wear bird feathers and bark caps, dance the dance of Belli publicly, and are taken to their parents’ houses. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7733-7804 | high | Initiates say they are roasted, changed in habits and life, and given a different spirit and new lights; membership is marked by lines on the neck, and marked persons gain standing in public assemblies while the uninitiated are classed as profane, impure, and ignorant. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7806-7886 | high | Among the Naudowessies, Carver saw a candidate kneel before a chief, receive a bean-like object, fall motionless as if shot, then revive after blows and expel the object from his mouth. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7806-7886 | medium | At Nootka Sound, a chief fires near his son's ear; the son falls as if killed, women lament, armed people enter, and two wolf-skin masked figures moving like beasts carry the prince away. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7806-7886 | medium | On Rook, masked dancers demand boys, make them creep between their legs, announce that Marsaba has eaten the boys and will only disgorge them after receiving pigs, taro, and other provisions. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7888-7956 | high | Among the Galela and Tobelorese, boys undergo a form of initiation involving a pretence of being begotten anew; a shed and feast are prepared, red-coloring materials are worked into powder, each boy’s name is called, vessels are filled with water, and the boys are smeared with red water representing blood. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7888-7956 | high | Among the Galela and Tobelorese, boys undergo a form of initiation involving a pretence of being begotten anew; a shed and feast are prepared, red-coloring materials are worked into powder, each boy’s name is called, vessels are filled with water, and the boys are smeared with red water representing blood. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7888-7956 | high | The high priest calls on devils; hidden men make trumpet noises that women and children attribute to devils. As each boy enters, sounds and a bloody weapon thrust through the roof signify beheading and removal by the devil to the other world for regeneration and transformation. In some places the boys pass through an opening shaped like crocodile jaws or a cassowary beak, said to mean the devil has swallowed them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7888-7956 | high | The boys stay in the Kakian house five or nine days, sit in darkness hearing trumpets, musket shots, and swords, bathe daily, are smeared with yellow dye to look swallowed by the devil, receive thorn-tattooed crosses, sit motionless, and hear rules, secrecy warnings, behavioral instruction, and tribal traditions through a trumpet voice imitating spirits. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7888-7956 | medium | Among the Galela and Tobelorese, boys undergo a form of initiation involving a pretence of being begotten anew; a shed and feast are prepared, red-coloring materials are worked into powder, each boy’s name is called, vessels are filled with water, and the boys are smeared with red water representing blood. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7958-8041 | high | Mothers and sisters mourn; sponsors return announcing the devil restored the lads to life through priests' intercession, arriving fainting and mud-daubed like nether-world messengers. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7958-8041 | high | The returning lads totter, enter backward or by the back door, hold plates upside down, remain dumb, communicate by signs, and are taught common acts as newborn children. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7958-8041 | high | The boys face food and hair-combing taboos; the high priest later cuts a crown lock in the forest; after the rites they are deemed men and may marry. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7958-8041 | medium | Frazer says death-and-resurrection or new-birth simulation at initiation has left traces elsewhere and cites Brahman sacred-thread investiture and Manu's statements about first, second, and third births. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7958-8041 | medium | Frazer states that a pretence of killing the candidate appears to have formed part of initiation to the Mithraic mysteries. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS.; lines 8596-8661 | medium | The crier commands a three-day fast, abstinence, purification medicine, and silence; the people take a red emetic liquor from the so-called root of blood. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 | medium | Index entries mention seclusion of girls in Cambodia, seclusion of girls and an initiation ceremony in Ceram, seclusion of women among the Chippeways, and seclusion of girls by the Chiriguanos. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9541-9755 | medium | Fiji is indexed for gods, soul extraction, two souls, eating avoidance, self-immolation, expulsion of devils, initiation, and first-fruits; fire festivals include human sacrifices, European festivals described as sun charms, and sacred fire made by wood friction or oak. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 | high | Girls at puberty are indexed as secluded, with a rule that they may not touch the ground or see the sun. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | high | "Initiatory rites, simulation of death and resurrection at"; "Huskanaw, the name of an initiatory ceremony amongst the Indians of Virginia" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / CHAPTER II / XVIII; lines 1630-1703 | medium | Divine favor places a lamp of grace in the path of a wanderer in forbidden ways, directing him to the righteous and dervishes, whose cooperation helps reform his conduct. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2813-2910 | medium | Cuchulain departs, rests his back against a stone pillar, grows angry in soul, falls asleep, and sees two women come to him. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 | medium | Cuchulain says he is not fit to contend with men; Liban replies that this will last only a little while and that he will be whole, with lost strength increased by Labraid's boon. | 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 6198-6279 | medium | Cuchulain recites that wars were light before Ferdia came to the ford, and that both warriors were taught alike, ruled by one mistress, and sought like rewards and praise. | record |
| Celtic Irish | Heroic Romances of Ireland | PREFACE / INTRODUCTION IN VERSE / PRONUNCIATION OF PROPER NAMES / LIST OF NAMES; lines 800-886 | low | Entries identify Aife as an instructress in war; Cathbad as a Druid; Cualgne as a district; and Cuchulain as the hero of the "Sick-bed," the "Combat," and the Ulster Heroic cycle. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 | medium | Ailill says he has heard of Fraech's fame in floods and asks him to swim, claiming the stream is safe because many youths have bathed there. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 | medium | Ailill suggests they go to the river to bathe and asks Fraech to enter the flood to show his swimming; Fraech strips and leaves his girdle above. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 | medium | Orion is son of Euryale and Poseidon and can walk on waves; after outraging Merope, Oenopion blinds and exiles him; Hephaestus gives Cedalion as guide; Orion travels east, meets Helius, is healed, and searches for Oenopion, who is hidden underground. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Heracles completes grievous toils, marries Hebe on Olympus, and lives among the undying gods untroubled and unageing. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | low | The son of Aeson completes labours imposed by Pelias, leads Medea away from Aeetes, returns to Iolcus with her on a swift ship, marries her, and their son Medeus is raised by Cheiron in the mountains. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 | medium | Tyro bears Neleus and Pelias by Poseidon, has other sons by Cretheus, and Jason is born from Aeson and Polymede and brought up by Chiron in Pelion. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | medium | Atalanta appears before a silent crowd; Schoeneus says Hippomenes seeks his daughter and must win her by contest, with marriage and horses as reward if he escapes death. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 4023-4038 | low | Chiron tends swift-footed Achilles, son of Peleus, on woody Pelion while Achilles is still a boy; the passage says Achilles would have prevailed for Helen if she had been unwed, but Menelaus won her first. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4322-4408 | low | Amphitryon lives with Alcmena without sexual union until he avenges her brothers and burns Taphians and Teleboans; the gods witness the obligation, and he fears their anger. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | medium | Demeter nurses Demophoon in the palace; he is not fed with ordinary food or breast milk, but is anointed with ambrosia by day, breathed upon, and hidden in the fire by night like a brand, growing beyond his age. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | medium | Demeter rebukes mortals, swears by the water of Styx, and says she would have made the child deathless and unageing, but now he cannot escape death and the fates, though he will have unfailing honour. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | medium | Metaneira offers sweet wine; Demeter refuses red wine as unlawful and asks for meal and water mixed with soft mint, which she receives as a sacrament. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 | high | Demeter makes fruit spring from the land and the earth becomes laden with leaves and flowers; she teaches rites and mysteries to selected leaders, and the passage contrasts initiates favorably with the uninitiate after death. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 | medium | Hermes answers Maia that he seeks food, offerings, prayers, wealth, and divine honor; he says he will enter Apollo's rite and, if Zeus does not grant honor, become a prince of robbers and plunder Apollo's house at Pytho. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | medium | Mountain Nymphs inhabit a great holy mountain, live long, eat heavenly food, dance with immortals, mate with Sileni and Hermes in caves, and are born and die together with pines or oaks. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 914-1008 | medium | Zeus is forced to bring Persephone back from the lower world, but Hades contrives that she remains partly a lower-world deity; Demeter establishes the Eleusinian mysteries in memory of her sorrows. | 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 9645-9787 | medium | Demeter chooses a lowlier seat because in sorrow she refuses comforts. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11533-11638 | medium | Nestor laments age, recalls youthful strength against the Epeians, killing Itymonaeus, seizing flocks, herds, goats, cattle, and mares, and winning his first essay of arms. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21344-21448 | medium | Nestor gives his son Antilochus the reins, restrains his heat, and says the gods Neptune and Jove have blessed him with skill to turn the flying wheel around the goal. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 | medium | The first task assigned is conquest of the Chimaera, a non-mortal mingled monster with a dragon's fiery tail, goat body, lion head, and flaming nostrils and throat. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 997-1077 | low | The speaker says that in reading heroic poetry, readers must transform themselves into heroes for the time being and imaginatively fight the same battles, woo the same loves, and feel the same injuries as Achilles or Hector. | record |
| Japanese | Japanese Fairy Tales | COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 | medium | Hidesato is alarmed but chooses not to turn back; he walks over the dragon’s body and between its coils without looking backward. | record |
| Japanese | Japanese Fairy Tales | THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1697-1832 | low | A woodcutter standing on a rock sees Kintaro uproot the tree, thinks he is no ordinary child, and follows the party after they cross. | record |
| Japanese | Japanese Fairy Tales | THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1834-1943 | medium | Sadamitsu brings Kintaro to Lord Minamoto-no-Raiko, tells his story, and Raiko makes Kintaro one of his vassals. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 | medium | Sentaro prays at Jofuku's shrine for seven days; at midnight on the seventh day the inner shrine opens and Jofuku appears in a luminous cloud. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 | medium | Jofuku calls Sentaro's wish selfish and describes hermit life as austere, world-renouncing, desire-free, and eventually able to ride a crane or carp and walk on water. | 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 2479-2525 | high | Sentaro wakes from his own screams and finds he had slept during prayer before the shrine; the adventures were only a wild dream. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 | medium | The daughter's growth is marked by a temple visit at thirty days old, a dolls festival, and a first scarlet-and-gold obi on her third birthday, described as crossing from infancy into girlhood. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5705-5811 | high | The realm is troubled by outlaw brothers Kumaso and Takeru; Keiko orders sixteen-year-old Yamato to subdue them, and Yamato receives the command joyfully and without fear. | record |
| Japanese | Japanese Fairy Tales | THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6510-6645 | medium | After traveling through valleys and hills, the party reaches the shore of the North-Eastern Sea; the animals have never seen the sea and wonder how to cross to the Island of Devils. | record |
| Japanese | Japanese Fairy Tales | THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON; lines 6755-6881 | medium | Hojo proposes that Watanabe prove the matter by going to the gate himself; Watanabe accepts because he cannot bear being thought afraid. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 | medium | The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi, once plowed by Piru and Lempo. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 | high | The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi, once plowed by Piru and Lempo. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 | medium | The hostess of Pohyola says she will not give her daughter until Tuoni's bear is muzzled and Manala's wolf is conquered in the Death-land; many sent before have perished. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 | high | A mighty eagle with immense beak, mouth, tongue, and talons swoops on the pike; the pike drags it down, and the eagle attacks again but the pike dives away. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12583-12764 | medium | Rune XXIII introduces Osmotar as bride-adviser and wisdom-maiden who will instruct the bride of Ilmarinen, the orphaned bride of Pohya, in how to live in her husband's dwelling. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12766-12955 | medium | The addressee is told not to rest after tending cattle and flocks, but to return to a crying baby who cannot speak of hunger, pain, or cold. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 | medium | The bride is invited to descend from the snow-sledge, walk a prepared path, enter the second father and mother's dwelling, and step across the waiting threshold beneath painted rafters and an old roof. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14739-14905 | medium | His mother again urges him not to go, warning that the roads are full of horrors and wonders, with Death appearing three times; he asks her to name the destructions. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 | medium | His mother names a third danger at Pohyola's portals: a wolf and black bear that have devoured many heroes. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15089-15274 | medium | The horse stops at a stream of fire crossing the path; within it are a fire-fall, fire-rock, fiery hillock, and an eagle streaming fire from throat and feathers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2383-2571 | low | Wainamoinen sings Youkahainen deeper into mud and water. Youkahainen offers magic boats and magic stallions, and Wainamoinen rejects both offers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 | medium | Iron lies hidden for ages in swamp-lands, water-courses, and birchen forests until Fire catches him for the furnace; iron appears where wolves and bears have trodden. | 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 597-678 | low | The hero journeys to Tuoni's kingdom and then crosses needles, swords, and hatchets to Antero Wipunen's grave, where he finds the lost words; the passage mentions apparent vestiges of ancient Masonry. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 | medium | He calls on Nyrikki, mountain hero and son of Tapio, to make pathway notches and landmarks so he will not wander or perish while hunting the moose of Hisi as dowry for the pride of Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 | high | Lemminkainen tells Louhi he has caught the moose of Hisi and asks for her daughter as bride. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 | medium | Tuonetar waves her magic wand of slumber over Wainamoinen, puts him to rest, and lays him on Mana's couch. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 | medium | A shepherd tells Wainamoinen that many words and wisdom-sayings are in Wipunen's mouth and body and that the path to his tomb passes over needles, swords, and hatchets. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 | low | Ilmarinen promises to forge Annikki’s requested ornaments and tells her to heat the bath-room, prepare the fire-place, pour water through ashes, and make magic soap to cleanse his blackened body. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9888-10073 | medium | Annikki heats the bath-room, gathers materials including pebbles, birch foliage, honey, milk, ashes, and reindeer fat and marrow, and makes a magic soap to cleanse, beautify, and make Ilmarinen worthy. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 | high | Moses says he will be patient and obedient if God pleases; the guide tells him not to ask about anything until an account is given. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 | medium | The wife threatens Joseph with prison; Joseph prays that prison is preferable to compliance; his Lord turns snares aside, but Joseph is later imprisoned for a time. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14796-14940 | medium | People are asked whether saying 'We believe' means they will not be put to proof; earlier people were put to proof so that God would know the sincere and the liars. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 | high | Abraham's Lord tests him with commands; Abraham fulfills them; God says He will make Abraham an Imam to mankind and that His covenant does not embrace evildoers. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 | medium | Believers are told to seek help with patience and prayer because God is with the patient. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19347-19457 | low | A fast is prescribed for believers as it was for those before them; the sick and travelers fast other days; expiation may maintain a poor man. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19573-19677 | medium | The audience is asked whether they expect to enter Paradise without trials like earlier people, who asked when God's help would come. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | medium | Saul marches with his forces and says God will test them by a river; those who drink are not of his band, except one hand-drink, and most drink. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 | low | Note 56 says the original has 'Baptism of God' and may mean Islam generally, circumcision, or true new birth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 | medium | Wives, children, and wealth are described as trials; believers are urged to pardon, fear God, obey, give alms, and lend God a generous loan that will be doubled and forgiven. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20985-21124 | medium | "And we will surely test you, until we know the valiant and the steadfast among you"; reports of conduct will also be tested. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21500-21622 | medium | The believers' wound is matched by wounds suffered by others; days of success and reversal are alternated so God may know believers, take martyrs, test believers, and destroy infidels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 | medium | The attackers assailed from above and below; eyes were distracted, hearts rose to the throat, and the faithful quaked in trial. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 | medium | Believing women who come as refugees are to be tested; if confirmed in faith, they are not returned to infidels, and dower repayment rules are given for marriages and wives who leave. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 | medium | God tests believers with game taken by hand or lance; killing game on pilgrimage is forbidden and requires compensation, offering, feeding, or fasting; sea fishing is lawful but land hunting during pilgrimage is not. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5790-5982 | medium | Moses sees a fire, tells his family to tarry, approaches it for a brand or guide, and is called by God, who tells him to remove his shoes in the holy valley of Towa and says he has been chosen. | 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 10045-10130 | medium | The passage asks whether the audience thought they would enter paradise without suffering calamity and tribulation like earlier believers, who asked when God's help would come. | 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 10394-10454 | medium | Talut departs with soldiers and says God will test them by the river; whoever drinks is not on his side, except for a draught from the hand; most drink except a few. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11148-11218 | medium | Jesus passes by the seaside, sees fullers at work, says they cleanse clothes but not hearts, and they believe on him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11721-11782 | medium | A wound in war has happened to the audience, a like wound has happened to the unbelieving people, and God causes days of different success to alternate among people. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11785-11858 | medium | God made good his promise when the believers destroyed enemies by his permission, until they became faint-hearted, disputed the apostle's command, and rebelled. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11929-12003 | medium | After the misfortune at Ohod, the passage says its source is from the believers themselves; what occurred when the two armies met was by God's permission. | 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 13921-13998 | low | The Koran is sent down with truth, confirming and preserving prior scripture; each community has a law and open path, differences serve as a divine test, and all return to God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 | high | Translator's note: at al Hodeibiya, Mohammed's men intended pilgrimage to the Caaba and had initiated themselves with usual rites; birds and beasts impeded their march. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 | medium | Moses' appointed time is thirty nights completed by ten more, making forty nights before the law; he appoints Aaron as deputy. The note reports commentators interpreting the period as fasting or fasting and prayer before speaking with God. | 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 | low | As the Lord brought the apostle from his house with truth, part of the believers were averse to his directions and disputed concerning truth after it was made known, as if led forth to death and seeing it. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18697-18768 | medium | God is reconciled to the prophet, the Mohajer, and the Ansrs, who followed him in an hour of distress when some hearts nearly swerved from duty. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 | high | The servant says Moses cannot bear with him because Moses does not comprehend the knowledge of the things he will see. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24306-24395 | medium | As Moses approaches, a voice calls him by name, identifies itself as his Lord, and commands him to remove his shoes because he is in the sacred valley Towa. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24397-24462 | medium | God says Moses slew a soul, was delivered from trouble, was proved by several trials, dwelt among the inhabitants of Madian, and came according to divine decree. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 | medium | People are asked whether saying 'We believe' is enough; earlier people were proved, and God knows the sincere and the liars. Righteous believers receive expiation and reward. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29576-29668 | medium | The enemies came from above and below; the believers’ sight was troubled and their hearts rose to their throats from fear. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29716-29804 | medium | Translator notes state that paradise is not expected without trials and tribulations, and that some men fulfilled a vow or debt by falling as martyrs in battle. | 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 33704-33797 | medium | God says the community will be tried until those who fight valiantly and persevere are known, and reports of behavior will be tried. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38782-38848 | medium | The note says the first five verses, ending with God teaching man what he knew not, are generally allowed to be the first revealed passage of the Koran, though other views are mentioned. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | medium | Towa is identified as the valley where Moses saw the burning bush. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5733-5786 | medium | Pilgrims begin by putting on the Ihram, described as two woolen wrappers with bare head and open slippers, then enter sacred territory; while in this state they avoid hunting and killing, with some exceptions for harmful animals. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9675-9772 | medium | The former Keblah is said to have been appointed to distinguish those who follow the apostle from those who turn back; God will not render the community’s faith ineffective. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1243-1313 | medium | Peredur asks what the approaching figures are; his mother says, "They are angels," and Peredur says he will go become an angel with them. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1243-1313 | medium | Peredur throws sticks in the forest, sees two hinds near the goats, thinks they are hornless goats that had run wild, drives them into the goat-house, and the household is astonished. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1348-1429 | high | Peredur enters the hall on a bony piebald horse with uncouth trappings, asks Kai which person is Arthur, and says his mother told him to go to Arthur to receive the honor of knighthood. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1454-1529 | high | After the meal, the host asks about sword-fighting; his yellow-haired and auburn-haired sons play with cudgel and shield, and Peredur strikes the yellow-haired youth so that blood flows from his brow. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1454-1529 | high | The second nobleman directs Peredur to strike a huge iron staple with a sword; the staple and sword break and reunite twice, but after the third blow neither reunites. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 | medium | Peredur rides to a desert wood without tracks of humans or animals, full of bushes and weeds, and sees a vast castle with strong towers and taller weeds at the gate. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1694-1778 | high | At daybreak Peredur attacks a sorceress who overtakes a watchman; she begs mercy, recognizes Peredur by destiny, offers horse, armor, and instruction in chivalry, and pledges not to harm the countess's lands. Peredur stays three weeks at the sorceresses' palace and chooses horse and arms. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1780-1856 | medium | Peredur and Gwalchmai go to Arthur; Peredur removes armour, dresses like Gwalchmai, salutes Arthur, is welcomed and honored, and is also welcomed by the Queen and handmaidens. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1858-1941 | medium | Peredur travels along a mountain ridge into a circular rocky and wooded valley, sees black houses, a ledge-road, a chained sleeping lion, and a deep pit full of bones; he strikes the lion and breaks its chain so it falls into the pit. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 | medium | Peredur spends a long time without speaking to any Christian and loses his colour and aspect through longing for Arthur's court, the lady he loves, and his companions. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 | medium | Arthur's household, led by Kai, meets Peredur; Peredur recognizes them but is not recognized. Kai asks where he comes from several times, receives no answer, and wounds him through the thigh with a lance. Peredur continues so as not to break his vow, and Gwalchmai condemns Kai's outrage. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 | medium | Arthur is at Caerlleon upon Usk, goes hunting, and Peredur's dog kills a hart in a desert place; Peredur sees signs of a dwelling and approaches it. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | medium | The youth explains that one road goes to his palace, another to a nearby town, and the narrower road goes toward the cave of the Addanc; Peredur chooses the narrow road. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2230-2296 | medium | Three men enter separately with wine vessels: a goblet, a wild beast's claw shaped as a goblet, and a bowl. Each asks that the vessel be given only to someone willing to fight him; Peredur receives or drinks from the vessels and sends them to the miller's wife. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 | medium | The maiden says Peredur saw, at the Court of the Lame King, a youth bearing a spear with drops of blood flowing from its points, and other wonders, but did not ask their meaning or cause. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 | medium | Peredur wanders seeking the black maiden, comes to an unknown river-watered valley, meets a priestly horseman, asks blessing, and is rebuked for wearing armor on Good Friday. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 | medium | At the palace the lady joyfully receives Peredur and laughs loudly; the yellow page reports that she appears attached to him and advises the king, who has Peredur seized and imprisoned. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 | medium | The black maiden rebukes Peredur for causing the Empress to lose her chessboard and tells him he may recover it by going to the Castle of Ysbidinongyl and slaying a black man who lays waste the Empress's dominions. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 | medium | A lady on horseback arrives, takes the little dog, sees the stag's head and body with a golden collar on the stag's neck, rebukes Peredur, and says he can gain her friendship by challenging a man three times at a cromlech in a mountain grove. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2685-2771 | medium | Geraint asks the dwarf the knight's identity; the dwarf refuses and strikes him, coloring Geraint's scarf with blood. Geraint considers drawing his sword but restrains himself because he lacks arms against the armored knight. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3313-3397 | medium | Geraint equips his horse, orders Enid to ride ahead and keep silent unless spoken to, and chooses the wildest road with thieves, robbers, and venomous animals. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3608-3676 | medium | Geraint travels on a high road with the maiden going first; they see a fair valley with a large river, bridge, and fortified town beyond it. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 | high | The party reaches a fork; a man on foot warns that one road leads below to a hedge of mist, enchanted games, and the court of Earl Owain, and that no one who has gone there has returned; Geraint chooses the lower road. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 | medium | At the palace the travelers receive hospitality; physicians attend Geraint until he is well, and the Little King has Geraint's armour repaired; they remain there a fortnight and a month. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 | high | After feasting, Geraint arms himself and his horse; the hosts go to a very high hedge with a man's head on every stake except two, and Earl Owain says no one may enter with Geraint. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 | high | After feasting, Geraint arms himself and his horse; the hosts go to a very high hedge with a man's head on every stake except two, and Earl Owain says no one may enter with Geraint. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 | medium | Geraint enters the mist and reaches an orchard with an open red satin tent, an apple-tree before the door, and a large hunting-horn hanging from a branch; inside are a maiden in a golden chair and an empty chair. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 | medium | At Arthur's gate the youth asks for the portal to be opened; the porter refuses under the laws of Arthur's palace, describes the feast inside, and offers hospitality in the guest chamber instead. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4094-4141 | low | Arthur grants whatever boon the youth names as far as wind, rain, sun, sea, and earth extend, excepting his ship, mantle, sword, lance, shield, dagger, and wife; the youth asks for a blessing on his hair, and Arthur grants it. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 | medium | The man describes a black man of great stature on the mound: larger than two ordinary men, with one foot, one central eye, an iron club, an ill-favoured appearance, and the office of woodward. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 | medium | At the moment of greatest delight in the birdsong, murmuring and complaining approach, and a knight on a coal-black horse, clothed in black velvet with a black linen pennon, rides toward the narrator to encounter him. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4490-4601 | medium | Yspaddaden points to a vast hill and requires it to be rooted up, burned for manure, ploughed, sown, and made to ripen grain in one day for wedding food and liquor. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4737-4866 | medium | The dialogue repeats the pattern: one side claims a task will be easy, while the other adds another requirement, including the chain of Kilydd Canhastyr for fastening a collar to a leash. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 | medium | Kynon shields himself and his horse; after the shower, the tree is leafless, the sky clears, and birds alight on the tree and sing with unmatched melody. | 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 5452-5541 | medium | The horseman grants mercy, identifies himself as Iddawc Cordd Prydain, says he altered Arthur’s peace-seeking messages to Medrawd into harsh words, caused Camlan to ensue, then did seven years’ penance and gained pardon. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 | medium | The horseman says he knows Pwyll but does not greet him because of ignorance and discourtesy in driving away the dogs that were killing the stag and setting his own on it. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 | high | Arawn says Pwyll must meet Havgan at the Ford after one year, strike him once so he dies, and not give a second stroke even if entreated, because Arawn once did so and Havgan fought again next day. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 | medium | Pwyll and Arawn strengthen their friendship with gifts of horses, greyhounds, hawks, and jewels; because Pwyll dwelt in Annwvyn, ruled prosperously, and united two kingdoms, he is called Pwyll Chief of Annwvyn. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 | high | At Narberth, Pwyll goes to the mound Gorsedd Arberth and is told that whoever sits on it cannot leave without wounds or blows, or else seeing a wonder; Pwyll chooses to sit there. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 626-711 | medium | Owain pours water on the slab; thunder and a violent shower follow; the sky clears, the tree has no leaves, and birds settle on the tree and sing. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7114-7206 | medium | Pryderi says he will enter the castle to get news of the dogs. Manawyddan warns that entering is unwise and says whoever cast a spell over the land caused the castle to be there, but Pryderi enters anyway. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 | medium | The maiden kindles a fire, warms water, places a white linen towel around Owain's neck, washes his head with warm water from an ivory goblet and silver basin, shaves his beard with an ivory-and-gold razor, dries him, and serves him a meal. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7770-7855 | medium | Gwydion brings the boy to Arianrod’s castle; she asks who he is, is told he is her son, and lays a destiny that he will never have a name until he receives one from her. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7770-7855 | medium | A wren stands on the boat deck; the boy shoots it in the leg, and Arianrod says, “with a steady hand did the lion aim at it”; Gwydion says he now has a name, Llew Llaw Gyffes. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7770-7855 | medium | The shoemaking work disappears into seaweed and sedges; Gwydion restores the boy to his own form; Arianrod lays a destiny that he will not have arms and armour until she invests him with them. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 | high | Arthur’s party reaches the black man, wooded steep, valley, green tree, fountain, bowl, and slab; Kai asks to throw water on the slab and receive the first adventure. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | low | The third plague is a mighty man of magic who steals food and drink and makes everyone sleep through illusions and charms; Lludd is told to watch personally and use a cauldron of cold water against sleep. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 | medium | Taliesin claims the muse from Caridwen's cauldron, time in stocks and fetters on the White Hill, power to instruct the universe, endurance until doomsday, and a body not known as flesh or fish. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 | medium | At Caerlleon upon Usk, a damsel on a foaming bay horse with gold fittings, dressed in yellow satin, takes Owain's ring and denounces him as deceiver, traitor, faithless, disgraced, and beardless. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 | medium | Drona addresses Dhrita-rashtra, Bhishma, Kripa, lords, and courtiers, asking that the princes prove their martial skill; the blind king approves the royal tournament and directs Vidura to serve the mandate. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 | high | Vidura says the exile is 'a trial and samadhi' and later prays to see Yudhishthir in Hastina as a conqueror of earthly trials, crowned with virtue. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | medium | Vyasa advises Arjun to seek celestial arms through penance and worship; Arjun meets Siva disguised as a hunter, receives the pasupata weapon, and later obtains other celestial arms in Indra's heaven. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 | medium | As the fatal morning nears, Savitri counts the days and undertakes the severe triratra vow: three nights of penance, fasts, and vigils; the king worries for her health but consents. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 266-412 | medium | "Bid him come, the gallant Arjun! pious prince and warrior skilled, / Arjun, born of mighty INDRA, and with VISHNU'S prowess filled." | record |
| Hindu | Maha-bharata | CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7240-7368 | medium | The glossary defines brahmacharin, asram, deva, devadaru, deva-kanya, deva-rishi, dharma-raja, diksha, and related entries. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | high | The harper trembles, cries out to God in shame, sheds many tears, breaks the harp, calls it a source of ill, and asks God to pardon his past life. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | medium | At midnight Jelāl leaves his room; the locked college gate opens by itself, and then the locked city gate also opens while the governor follows. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | medium | On the road to Damascus, Jelāl passes Sīs, where forty Christian monks live in a cave, reputed for sanctity but described as jugglers. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | Jelāl stays in Damascus, sees Shems, returns by Qaysariyya, and under Seyyid Burhānu-’d-Dīn’s supervision fasts three consecutive forty-day periods with only water and barley loaves; he shows no suffering and is pronounced perfect in visible and occult sciences. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | medium | Shems sits at the inn gate, stops Jelāl by taking his mule’s bridle, and asks whether Muhammed or Bāyezīd of Bestām was the greater servant of God; Jelāl answers that Muhammed was incomparably greater. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | A further theme may be venomous or healthful, lethal or remedial; grape juice, ripe fruit, fermented wine, and vinegar illustrate changing qualities. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | medium | Lugubrious and beaming faces are useful if they turn viewers from form to hidden sense; bath-house effigies in draperies are dolls, and one must undress to enter the bath and see the nude. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | medium | The traveler is warned not to leave the beast or loosen its rein, because it wanders toward pastures; if the way is unknown, one should follow the reverse of the beast’s chosen path. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | high | The Prophet tells ‘Ali to obey his chosen Teacher as Moses did on a journey, to question nothing, and not to object even if the guide destroys a ship or chokes an infant. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | high | “How can a mirror polished be, unless it bear a shake?” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | medium | A Qazwīn bully asks an artist for a blue rampant lion tattoo between his shoulder-blades, associating the lion with Leo and his luck. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | high | A man knocks at a friend’s door, says it is “I,” and is sent away because he is crude; the friend says the fire of trial and absence must purge selfhood. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | high | Jelāl explains that God brought him from Khurāsān to the land of the Romans, that grace would transform people like copper into gold, and that music and verse were arranged to lead them toward spiritual truth like medicine coaxed into a sick child. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | medium | A chief disciple reports Jelal's forty days of visions from the spiritual world, during which he passes through streets bareheaded with his turban around his neck and appears beside himself. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 | medium | The new-converted warrior expresses wonder and asks the Prince of the Faithful for command so he may show a new spirit like a babe. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 | medium | Ali says: "Grace of God hath set thy spirit free" and tells the addressed person that he was flint but will be pearl, was in blasphemy's thorny desert but will be a flowering shrub in faith's garden; he says, "Thou art become myself; I, thee." | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | The speaker tells the addressee to withhold the hand, practice abstinence, cleanse garments, and seek God when greed fractures abstinence. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14407-14438 | medium | The Magian says he has sown wrongfulness, praises the prince as a just balance, brother, ray lighting his path, and one deriving a beam from a Source of light and billows from a glorious Sea. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 | medium | Umar intends to kill Muhammad, hears Qur’an recitation at his sister’s house, converts, and publicly professes the faith. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 | high | The merchant travels to the indicated city, finds the man as shown, dismounts, and makes obeisance to the prostrate Firengī dervish. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 | high | Jelāl applies the story to the hearers: they must cast out the hiatus of indecision and self-love to escape the pit of self-worship and attain the spacious land of God. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 | medium | The dervish is convinced, bows, and declares himself a disciple. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | medium | Jelāl infers that honoring an elderly saint will be greatly rewarded and advises listeners to hold fast to the skirts of spiritual elders. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | medium | A disciple complains to Jelāl about poverty; Jelāl rebukes him and narrates that the Prophet told a disciple professing love to put on a steel breastplate and prepare for misfortunes and straitness. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 | medium | Jelāl sends a note saying that if his disciples had been good he would have followed them, but since they were bad he accepted them so they might reform and receive mercy and grace. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2057-2175 | medium | A young merchant near Jelāl’s college becomes his disciple and desires to voyage to Egypt; friends try to dissuade him, and Jelāl strictly prohibits the journey. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | medium | The recovered Firengī prince invites the merchant to ask a wish; the merchant asks freedom and return to his teacher, recounts disobedience, vision, and Jelāl’s help, and the Firengī audience becomes believers in Jelāl without seeing him. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | medium | The Perwāna asks for private instruction through Bahā’u-’d-Dīn; Jelāl says he cannot bear the burden and compares it to a bucket whose water is enough for forty but cannot be drained by one. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | medium | Jelāl rebukes the Perwāna for knowing sacred teachings without practicing them; the Perwāna weeps, later executes justice, and is accepted as a disciple. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | medium | Pilgrims from Mekka visit Jelāl in Qonya, faint on seeing him, and insist he was with them in the same dress during pilgrimage rites at Mekka, ‘Arafāt, and Medīna; afterward a musical festival occurs and the pilgrims become disciples. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 | medium | At Perwāna’s palace, Jelāl brings a small taper while others have large waxlights; he extinguishes his taper and all candles go dark, then his sigh rekindles the taper and the candles burn again, leading to conversions. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 | medium | Jelāl tells the pilgrim to close his eyes; when he opens them he is among his caravan companions, later returning safely to give thanks and become a disciple. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 | medium | The Superior of the monastery of Plato, an esteemed teacher, says Jelāl came to a monastery at the foot of a hill with a cavern and cold stream, entered to the far end, remained seven days and nights seated in the cold water, then emerged singing a hymn with no change in features or eyes. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3052-3155 | medium | Sultan Veled reports that Jelāl said Sultan Veled and ‘Alā’u-’d-Dīn were circumcised at Qara-Hisār by Dizdār Bedru-’d-Dīn Guhertāsh when aged seven and eight. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | Jelāl visits the monk, spends forty days in ecstatic seclusion, and is asked about Qur’ān xix. 72 and the claim that all shall come to hell-fire. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | The cloak has become exquisitely clean, while the cassock is branded, scorched, and falling in pieces; Jelāl says this shows how each will enter the fire. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3894-3997 | medium | Kīgātū wakes, prays for mercy, seeks friendly entry to Qonya, and later in the palace sees an unseen tall man beside a prince, though the prince sees no one. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 | medium | Shems tests Jelāl by asking for a slave, a youth, and wine; Jelāl offers Kirā Khātūn, offers Sultan Veled to carry Shems’s shoes, and brings a pitcher of wine. Shems cries out, tears his garment, bows to Jelāl’s feet, praises him, and declares himself a disciple. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | medium | Shemsu-’d-Dīn and Jelāl shut themselves in Jelāl’s room for six months without meat, drink, visitors, or coming out, except for Sultan Veled and one disciple. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 | high | Husām’s gardener Sheykh Muhammed leaves after a reprimand, falls asleep, and dreams that Jelāl arrives with an executioner holding an axe and orders his beheading for offending Husām. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5876-5995 | medium | “The trial of the fire, and of the flame, / Is but to cleanse pure gold”; temptation separates the good from those of bad intent. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | medium | The narrator argues that shame indicates free will and describes a sick man who counts sins, asks for grace, vows repentance, and learns that sickness can awaken conscience. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage says friends meeting is sweet, urges trust in spirit because the letter kills, and instructs the hearer to mortify the body and flesh to find God's unity hidden behind it. | record |
| Sufi | The Mesnevi | FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 | high | After forty days of mourning, the Seyyid says Jelāl, his master’s son and successor, is alone and wants to see him, and that he must deliver his teacher’s entrusted trust. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | high | Under “The Greater (Spiritual) Warfare,” the speaker says the external foe has been killed but “a worse than he remains” within. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | ‘Umer tells of the soul’s stations, flights, fights, tribulations, timelessness, holiness, and soaring beyond aspiration; the ambassador is a willing listener and apt novice. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | The speaker warns that a Nimrod is within the addressee; one should not approach fire unless aspiring to Abraham. Abraham brings a red rose from fire; a diver finds pearls; a saint turns earth to gold while a sinner reverses value. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | high | The perfect man is free to eat and speak; the imperfect person should not speak. The imperfect person is an ear, while the perfect man is a tongue. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | The listener is told to consider spring and autumn within the self and to keep the heart green, yielding fruits of righteousness and purity. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | The passage links blocked spiritual opening to greed for morsels, says troubles are for morsel’s sake, exhorts the addressee to be Luqman, and contrasts Luqman’s thorn-resistant hand with the addressee’s lack of discipline. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 | medium | At that age he was said to break his fast only once in three or four days, and sometimes in seven days. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 | medium | Medea says that without her aid Jason will face bulls, enemies sprung from the earth, and a ravenous never-sleeping dragon. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10816-10900 | medium | The god of fire's name is used for the element; Apollodorus says Medea gave Jason a drug to rub over himself and his armor. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11772-11813 | medium | Eleusis was especially dedicated to Ceres and was the site of the famous Eleusinian mysteries. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 | medium | Bacchus cultivates the vine, teaches useful arts, receives divine honors, and is worshipped at the Trieterica, where Bacchantes carry his image in a chariot drawn by tigers or panthers, wear vine leaves, hold thyrsi, make music, and shout his names. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 | high | Triptolemus reigned at Eleusis when the mysteries of Ceres were established; Philochorus says he traveled by ship carrying corn and introduced Ceres' worship as her priest. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 | medium | The note treats the stories that Ceres nursed Triptolemus with milk and purified him by fire as explainable by the introduction of Ceres' mysterious worship, probably from Egypt, and possibly improved agriculture. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 | medium | The sea gods receive him, grant kindred honors, and ask Oceanus and Tethys to remove his mortality; he is purified by them with a charm repeated nine times. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4357-4418 | medium | The bulla is explained as a metal ball shaped like a water bubble, worn by Roman children and later consecrated to the Lares when laid aside with the toga praetexta. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8624-8692 | medium | Thetis conceals Achilles by dress; the speaker mixes arms among women's trinkets, Achilles brandishes shield and spear, and the speaker says Troy is reserved to fall through him and demands the arms by which Achilles was found. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 | medium | The passage discusses Achilles' concealment in female apparel by Thetis at Lycomedes' court, contrasts it with Homer's account, and notes Achilles' love and marriage with Deidamia and their son Pyrrhus or Neoptolemus. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 | high | Ibrahim is prince of Balkh. At night an unseen roof speaker claims to seek a lost camel and rebukes him for expecting to find the Most High while on a golden throne; Ibrahim prays until dawn. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 | high | A majestic stranger appears in the royal assembly, visible to Ibrahim alone, calls the palace an inn because generations die and depart, identifies himself as Khizr, tells Ibrahim to awake, and disappears. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | Fudhayl is introduced as a highwayman with a tent between Merv and Abiwerd, chief over robbers, distributor of booty, and observer of Friday prayers. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | medium | After thinking he is the greatest Sufi, Bayazid sits in the desert of Khorassan for three days and nights until a camel rider arrives, warns him to curb his heart and not forget the road, and departs. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | medium | After forty years of asceticism Bayazid reaches doors and curtains hiding the throne of God, is stopped because he still has a pitcher and old cloak, casts them away, and is told to teach others from this example. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 | medium | Zu'n Nun sees a lovely maiden on a palace roof by a river; she says he is neither mad, religious, nor initiated because he was distracted from God, then disappears, and he recognizes her as an angel. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 | medium | On returning east, Schakran meets a dissolute young hired musician who asks for the bequest; Schakran gives him the robe, staff, and water-skin, and the musician changes clothes, dons the robe, and takes the objects. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | An erring man says that after a night of wedding-feast debauchery he dreamed that God had taken an ascetic's soul and chosen him to replace the ascetic; he is told to go to a river bank, meet a ferryman, and take a garment, staff, and water-skin. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | A disciple of Zu'n Nun, after forty pilgrimages and forty years of devotion without revelation, asks for a cure. Zu'n Nun tells him to omit prayers, eat, and sleep; the disciple prays anyway, eats, sleeps, and dreams of the Prophet conveying the Friend's encouragement and promise. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 | high | Moderate Shiites interpret Hallaj's doctrine as an ascetic practice of abstinence and bodily chastisement through which a person rises toward the elect and angels, is purged of the human, receives God's spirit, and acts by God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | medium | The cadi asks Hallaj the source of a scandalous idea, calls him an infidel whose death is lawful, and the vizier insists until a death sentence is obtained and signed by the maulvies. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 | medium | Habib’s wife looks into the cooking pot and sees that the food has turned into “a mass of blood.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | high | Habib contrasts heart purification with Hasan's writing; Attar comments that knowledge is higher than miracles and cites Solomon's knowledge of bird language and obedience to Mosaic law. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | high | The right-hand companion, irascibility, is likened to fire, torrent, runaway horse, and lioness; the left-hand companion, carnal concupiscence, to a famished beast; both must be tamed by holding the reins tight. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | medium | Perpetual darkness surrounds the pole; one who fearlessly enters emerges into a lighted plain and finds the springing fountain. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | high | Ghazzali studied theology at Jorjan under Imam Abu Nasr Ismail; on the return to Tus, robbers took his possessions but returned his notebooks, saying his knowledge was not real if it could be so easily removed, causing him to memorize in the future. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 | high | The narrator calls Ghazzali a reformer, reports Macdonald’s comparison of him to Ritschl, and quotes his humility about preaching, ending with a revelation to Jesus about preaching to oneself first. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 | medium | A wandering dervish pauses at the door of Attar’s shop, silently regards him, and his eyes fill with tears. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 | high | The hoopoe lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation, beyond which there is no further advance. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | high | After the description of the seven valleys, the birds are oppressed and terrified by the hoopoe's discourse; many die on the spot, while the rest consent to begin the long journey. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 | medium | The chamberlain rejects them; they persist like a moth seeking death in flame; the chamberlain of grace opens a door and gives a sins document whose reading brings death and new life. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 | medium | The Sheikh Sanaan is described as a saint of his age, repeated pilgrim to Mecca, strict observer of religious practice, spiritually advanced, and healer of the sick. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 | high | The girl says that if he is earnest, he must wash his hands of Islam, bow to idols, burn the Koran, drink wine, and abandon religious observances. | record |
| Sufi | Mystics and Saints of Islam | THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI.; lines 3803-3854 | medium | An inner voice tells Bayazid that the King does not grant access to His Court to everyone; the careless and slumbering remain outside, and only one in a million enters after years of waiting. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 | high | Sufi teachers enjoin self-mortification and quote, “Die before you die”; black, red, and white death are named. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | medium | A seeker must choose a pir, or spiritual guide, who represents the Unseen God; obedience and imitation should arise from inward attraction. Jalaluddin is described as believing in free will, and love is called the keynote of his teaching. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 | medium | Mian Mir first repulses Mullah Shah but later accepts his perseverance and teaches him Qadiri Sufi exercises. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | medium | After Mian Mir's death, Najat Khan and Mozaffer Beg attach themselves to Mullah Shah; some initiates think they can omit Ramazan fasting and obligatory prayers, and Mullah Shah asks the governor to remove them. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Mullah Shah sits at night beneath an ancient plane-tree in his courtyard. Dara-Shikoh enters alone, says he seeks a spiritual guide because he is drawn toward God, and is sharply dismissed by the Sheikh. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | medium | Dara-Shikoh visits Mullah Shah's cell at night, tends the smoking wick of the single lamp, wins the Sheikh's affection, later blindfolds himself at the Sheikh's command, and sees the invisible world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 | medium | The Master is said to exercise magnetic influence, fixing his gaze on neophytes until their inward senses open and they can see wonders of the spiritual world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 | high | To know oneself is equated with knowing God; the pupil must undergo long, painful discipline and severe ascetic tests before the spiritual master opens the heart to spiritual mysteries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XV / CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS; lines 5305-5393 | high | The passage defines Mohammedan conversion as spiritual crises within Islam that transform the soul from notional to real belief in God, not as conversion between Islam and Christianity. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | high | The would-be Sufi initiate aims at knowledge, meeting, and union with God through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles; poetry about union, separation, and longing can set the heart aflame like a spark on tinder. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | medium | The disciple of the spiritual life wages warfare with himself; struggles with passions produce states, some of which become lasting stations through repetition. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | Suhrawardi attributes to Christ the second birth, described as death of nature and will. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 675-767 | high | The vizier explains that the king's beautiful child died and lies in the tent; the annual groups say they would have ransomed him by swords, knowledge and eloquence, groanings and prayers, or beauty and wealth, but God's decree cannot be changed. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 769-846 | high | By the Tigris, Hasan sees a man seated near a woman with a jar and cup; they drink from it in turn, and Hasan suspects the man may be with a doubtful woman and drinking wine. | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 769-846 | medium | A heavily laden boat containing seven persons appears on the river and founders as it approaches the shore. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | medium | Recollection may be aided by Shiblī’s self-beating as a novice, breath inhalation and exhalation known as an Indian practice, and Dervish music, singing, and dancing used to induce the trance called fanā. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 | high | The Sufi is imagined to have been "invested by his Sheykh with the patched frock" as a sign of successful emergence from the discipline of the Path. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | medium | The commentator explains degrees of vision and gives a threefold pilgrimage example: seeing the Kaʿba without its Lord, seeing both, and seeing the Lord of the Kaʿba but not the Kaʿba. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | medium | The seeker is told to look in the heart; the heart is a mirror of divine qualities, while the eye of the heart is blind until obstruction from the phenomenal self is cleared by God with human cooperation. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 | medium | The passage says Sufism may join freethought but not sectarianism, and recounts a man taught by a spiritual director to abandon pride in lineage before knowing Sufism. | 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 | medium | Without evil, proved virtue from self-conquest would be impossible; bread must be broken for food and grapes crushed to yield wine; tribulation can lead to happiness. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 | high | The Murjites, Qadarites, Jabarites, Mutazilites, and Asharites are listed; their speculations are described as influenced by Greek theology and philosophy and as reacting upon Sufism; asceticism becomes the first stage of a long journey. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | medium | Khurqānī says that while asleep something from a corner of the Throne of God trickled into his mouth and he felt inward sweetness. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | high | “Miracles are only the first of the thousand stages of the Way to God.” | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 | medium | Qadīb al-Bān changes appearance before the hostile Cadi of Mosul, becoming a Kurd, an Arab of the desert, and a doctor of theology; the cadi repents and becomes his disciple. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | medium | The author compares periods of aridity and suffering to the Christian 'Dark Night of the Soul'; Jāmī’s anecdote tells of a dervish who laments being blocked by plurality from Unity, while Sheykh Shihābuddīn calls it the prelude to abiding. | record |
| Sufi | The Mystics of Islam | THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 | high | The Sufi way is described as escape from prison, unveiling of the seventy thousand veils, recovery of unity with the One while embodied, and refinement of the body like metal by the fire of Spiritual Passion. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 | medium | Index entries include 'maqāmāt,' 'maʿrifat,' 'murāqabat,' and related Sufi technical vocabulary. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 | medium | Islam’s receptivity to foreign ideas is acknowledged, but Sufism should not be identified with absorbed ingredients; mysticism had internal Islamic seeds, including ascetic revolt and later movements toward intuitive knowledge and emotional faith. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | medium | Sufi teachers elaborated maps or scales of perfection; the Kitāb al-Lumaʿ path has seven stages: repentance, abstinence, renunciation, poverty, patience, trust in God, and satisfaction. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | medium | Repentance occupies the first place in lists of stages, is the Muslim term for conversion, and marks the beginning of a new life. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | high | The passage says sin belongs to self-existence, self-existence is the greatest sin, and forgetting sin is forgetting self. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 | high | The convert begins what Christian mystics call the Purgative Way, takes a director, and the unaided seeker is said to have Satan as guide and to resemble an uncared-for tree with bitter fruit. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 | high | Hujwiri says novices undergo three years of discipline: service of people, service of God, and watching the heart; qualified novices may wear the patched frock of dervishes. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 | medium | Jami says faqirs renounce worldly things for God; motives include easy judgment, fear of punishment, paradise, or inward peace; the Sufi ranks above the faqir by absence of self and dependence on God’s will. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 | medium | Circe has warned Odysseus not to listen to the Sirens. To protect the crew, he fills their ears with wax; to hear the song himself, he has his companions lash him to the mast and orders them not to release him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEW YORK: / PREFACE. / E. M. BERENS. / CONTENTS.; lines 144-280 | low | The festival sections list Greek festivals including the Eleusinian Mysteries, Thesmophoria, Dionysia, Panathenaea, and Daphnephoria, and Roman festivals including Saturnalia, Cerealia, and Vestalia. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 | high | The Eleusinian Mysteries are said to have been instituted by Demeter; the passage cautiously describes possible teachings for initiates, including a seasonal explanation of the myth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 | medium | Psyche approaches Eros at night with lamp and dagger, sees his beautiful form, accidentally drops burning oil on him, and Eros wakes, reproaches her, spreads his wings, and leaves. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 | medium | Psyche undergoes severe penance; Aphrodite orders her to descend into the underworld and obtain from Persephone a box containing charms of beauty. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 | high | Egeria is said to have initiated Numa Pompilius in forms of religious worship that he introduced among his people. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | TEMPLES. / STATUES. / ALTARS. / PRIESTS.; lines 6182-6199 | medium | Priests and priestesses may marry, but not a second time; some voluntarily adopt celibacy. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AUGURS. / FESTIVALS. / GREEK FESTIVALS. / ELEUSINIAN MYSTERIES.; lines 6361-6392 | high | Priests taught initiates secret moral meanings drawn from Demeter and Persephone myths, with immortality of the soul named as the most important belief taught. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | medium | The Thesmophoria was a festival honoring Demeter as presiding over marriage and social institutions resulting from agriculture. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | high | Some Dionysian festivals included mystic observances into which only women called Menades or Bacchantes were initiated. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | medium | The rites were introduced into Rome as Bacchanalia; men also joined, but state authorities later prohibited them because of reported excesses. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ROMAN FESTIVALS. / SATURNALIA. / CEREALIA. / VESTALIA.; lines 6521-6561 | medium | The Vestals' office lasts thirty years: ten years of initiation, ten of performing duties, and ten of instructing novices. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | Polydectes joins Danae, educates Perseus as a hero, and encourages him toward a deed; the slaying of Medusa is chosen for greatest renown. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 | medium | Aeson is forced to flee after Pelias usurps Iolcus; Jason is saved, entrusted to Chiron, and trained for ten years in the Centaur’s cave. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7050-7143 | medium | In the country of the Bebrycians, King Amycus requires a boxing match; Pollux is chosen as champion and the contest is fatal to Amycus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 | medium | The Argonauts hear a tremendous crash caused by the Symplegades, two great rocky islands that float in the sea and repeatedly meet and separate. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 | medium | At the banquet and afterward, Jason explains the expedition; Aetes angrily insists the Fleece is his property, then promises it only if the heroes prove divine origin through a superhuman task. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 | medium | Aetes' task requires Jason to yoke fire-breathing oxen, plough Ares' field, sow poisonous dragon's teeth, and destroy the armed men that arise. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 | medium | Heracles goes to a secluded forest to decide how to use his powers; two beautiful females appear, identified as Vice and Virtue, with contrasting appearance and bearing. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 | medium | Eurystheus, king of Mycenae, commands Heracles to undertake difficult tasks; Zeus tells Heracles not to rebel against the Fates; Delphi says ten tasks will end the servitude. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 | high | After initiation into the Eleusinian Mysteries and priestly instruction, Heracles goes to the opening at Taenarum; Hermes conducts his descent, shades flee, and Hermes stops him from striking Medusa's shadow. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 | medium | The Pythia commands Heracles to expiate the crime by being sold by Hermes for three years as a slave, with the price given to Eurytus as compensation. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 | medium | After reading the letter, Iobates is horrified but decides to send Bellerophon on dangerous enterprises because he cannot kill a guest he esteems. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 | medium | Before departing, Aegeus deposits his sword and sandals beneath a huge rock and tells Aethra to send a future son to Athens with these identity tokens when he can move the stone. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 | high | Though urged to use the safe sea route, Theseus chooses the dangerous land road to Athens in order to emulate Heracles and distinguish himself by valour. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 | medium | Achilles is son of Peleus and Thetis; Thetis dips him in the Styx, leaving only his right heel vulnerable, and later hides him on Scyros after a prophecy about his fate. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 | high | Calchas reveals Achilles' concealment; Odysseus, disguised as a merchant, uses trinkets, weapons, and martial music to identify him; Achilles joins with Patroclus, Myrmidons, and fifty ships. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | medium | Sigurd hears of a warrior maiden asleep on a mountain behind flames; the cited verse says Ygg stuck a sleep-thorn in her robe. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10215-10329 | medium | Odin takes Brunhild to Hindarfiall, touches her with the Thorn of Sleep, and surrounds her with flame that only a hero would brave. | 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 10331-10442 | high | Giuki has died; Gunnar rules and is urged by Grimhild to marry Brunhild, who is said to sit in a golden hall surrounded by flames and to require a suitor who braves the fire. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 | high | Thorsten and Belé seek a magic ring or armlet forged by Völund and stolen by Soté, who buried himself alive with it in a Bretland mound where his ghost guards it. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 | medium | Angantyr's watchman reports the landing; Angantyr recognizes that the ship must be Ellida and the captain Frithiof, and the Berserker Atlé arms himself and vows to challenge Frithiof. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 | medium | Sigurd Ring opens his eyes and tells Frithiof he had feigned sleep, recognized him from the first, tested him repeatedly, and found his honour equal to his courage. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 13084-13166 | medium | Sigmund and Sigurd obtain a marvellous sword after proving worthy; Frithiof inherits Angurvadel; these are compared with Theseus retrieving a weapon from under a rock. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 | high | Siggeir takes the Volsung kingdom; Signy sends her first and second sons to Sigmund at about ten years old for training toward vengeance, but he finds both lacking in courage, leading Signy to think only a pure-blooded Volsung will serve. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9430-9545 | high | Sigmund has Sinfiotli make bread from meal containing a hidden adder; Sinfiotli kneads the adder into the loaf. Sigmund says Sinfiotli should not eat it, because Sigmund can drink venom unharmed while Sinfiotli can resist reptile stings but not poison eaten in bread. | 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 9547-9642 | medium | Helgi is fostered by Hagal; at fifteen he enters Hunding’s hall alone, leaves an insulting message, is pursued to Hagal’s dwelling, and escapes recognition by disguising himself as a servant-maid grinding corn. | 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 9748-9860 | high | Elf confirms the women's identities, marries Hiordis, promises to cherish her son, sprinkles the newborn with water, names him Sigurd, raises him as the king's son, and entrusts his education to Regin. | 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 9748-9860 | high | Under Regin, Sigurd grows in wisdom and learns smithcraft, runes, languages, music, eloquence, and warfare; Regin prompts him to ask the king for a war-horse, and Gripir is ordered to let him choose one. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 | high | Minerva leads the way and Telemachus follows her. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1232-1327 | medium | "show your mettle and make yourself a name in story." | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2694-2792 | medium | Minerva tells Nausicaa that her clothes are disordered, that she will soon be married, and that she should ask for a wagon and mules to carry clothing to the washing-cisterns at daybreak. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 | medium | The maids stop fleeing, seat Ulysses in shelter, bring a shirt, cloak, and golden cruse of oil, and tell him to wash in the stream. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 | medium | Nausicaa tells Ulysses to wait at a roadside poplar grove dedicated to Minerva, with a well, meadow, and her father's garden ground nearby. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 | medium | Neptune raises a storm; the sea breaks the raft, and Ulysses swims toward shore. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3295-3396 | low | Only Alcinous notices Ulysses' distress and sighs; he says the feast and minstrelsy have been sufficient and proposes athletic sports so the guest may later report Phaeacian excellence. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4399-4490 | medium | Lots are cast in a helmet; the lot falls to Eurylochus, who departs with twenty-two men while both groups weep. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4492-4586 | medium | Mercury explains that Circe will drug a drink but the herb will block her spells; he tells Odysseus to draw his sword when she strikes with her wand and to make her swear not to plot further harm. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 | high | Odysseus must carry a well-made oar to a country where people do not know the sea, ships, or oars; when a wayfarer calls it a winnowing shovel, he must plant it and sacrifice a ram, bull, and boar to Neptune. | record |
| Greek | The Odyssey | BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5422-5511 | medium | Ulysses tells the men Circe's prophecies, including the warning to avoid the Sirens who sing in a field of flowers; he says he alone may hear them and orders himself bound upright to the mast, tighter if he asks release. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 | high | Melanthius mocks Ulysses as a miserable beggar, calls him unfit for honorable gifts or work, and says stools will be thrown at him if he approaches Ulysses' house. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 762-849 | medium | Telemachus sends criers to convene the assembly and goes there with spear in hand and two hounds. | record |
| Greek | The Odyssey | BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8177-8277 | medium | Penelope replies that heaven took her beauty when Ulysses sailed to Troy; she recalls his instruction to care for the household and remarry when their son grew a beard; she criticizes the suitors for consuming property instead of following courtship custom with feasts and presents. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8705-8786 | medium | At dawn the sons of Autolycus go hunting with hounds, Ulysses accompanies them with a long spear, and they reach a mountain dell and the dense lair of a huge boar on Parnassus. | record |
| Greek | The Odyssey | BOOK XIX / BOOK XX / BOOK XXI / BOOK XXII; lines 9709-9805 | medium | Minerva does not give full victory yet, wishing to further prove the prowess of Ulysses and Telemachus; she flies to a rafter in the form of a swallow. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 | medium | Khwájah Mohammad Pársá passes through Jám on the way to Hijaz; people come to honor him, including the child Jámí and his father, who seats Jámí before Pársá’s litter. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | high | Jámí’s acceptance of Sufism comes through a vision in which S'ad al-Dín appears and says, "Go, O child! and wait on one who is indispensable to you"; Jámí obeys and seeks instruction. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | medium | Under S'ad al-Dín, Jámí lives as a rigid ascetic, performs strenuous penances, and temporarily loses eloquence after being allowed to rejoin society. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 | medium | A heavy slumber is said to have fallen from the circling spheres, and the listener is warned against it. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 | medium | No one can duly appreciate the dialogues of Plato, especially the Phaedrus, Symposium, and parts of the Republic, without sympathy with mysticism. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 | medium | The philosopher recollects knowledge gained among the gods when seeing earthly beauty; the soul once beheld mysteries in pure light before being entombed in the body and is compared to a bird eager to leave its cage. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2096-2186 | medium | Where plagues and great woes arise in families from ancient blood-guiltiness, madness with holy prayers, rites, inspired utterances, purifications, and mysteries provides deliverance and release from calamity. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 | high | The philosopher recollects the things the soul saw while following God; the philosopher's mind has wings and is initiated into perfect mysteries through these memories. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 | high | The uninitiated or corrupted person does not easily rise to true beauty, while the recently initiated spectator has seen many glories in the other world. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2459-2497 | high | The inspired lover’s desire is “fair and blissful” to the beloved and is called “the initiation ... into the mysteries of true love.” | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 | medium | The unruly horse reproaches the charioteer and fellow horse, then repeatedly fights, neighs, and drags them toward the beloved. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 | medium | 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 states that there are two kinds of madness: one from human infirmity and one a divine release of the soul from custom and convention. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 | high | True love of the mind cannot exist between two souls until they are purified from earthly passion; they must pass through trial and conflict and be converted or born again. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 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 | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | low | The rose reddens, the bud bursts, the nightingale is drunk with joy, Sufis are hailed as wine-lovers, wine is proclaimed to the thirsty world, and a goblet cleaves the rock of repentance. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 | medium | The speaker says wine-drunk and love-drunk inherit Paradise, invokes Khizr whose feet were bathed in life’s fount, asks not to be freed from the beloved’s hair, and says meek threshold-dwellers are crowned with dust. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 | high | At Pir-i-Sabz near Shiraz, one who passes forty nights without sleep is said to see Al Khizr on the fortieth night and receive the immortal gift of song. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 | medium | Hafiz loves Shakh-i-Nahat and seeks Al Khizr for poetic art; for thirty-nine mornings and nights he follows a routine of passing her windows and keeping watch despite a nightly fierce lion apparition. | 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 |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10122-10301 | medium | Daśaratha urges haste, states that the moon will be in Pushya tomorrow, fixes the consecration, orders Ráma and Sítá to fast and lie on holy grass, asks trusted lords to watch, and notes Bharat’s absence and the changeability of human minds. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10303-10413 | medium | The king summons Vaśishṭha and commands him to ordain the fast for Ráma and his wife so that joy may bless Ráma’s reign. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11151-11309 | medium | The king, described as enthralled by love, swears by Ráma, his dear son and heir, that he will grant Kaikeyí’s request. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12189-12347 | medium | In the private-chamber area stand armed young warriors, elderly guards, ladies' guards, and warders; Sumantra asks them to tell Ráma he waits for audience, and they carry the message. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13323-13448 | medium | Rama describes wearing deerskin, bark, and matted hair in the wood; he says he will not grieve the one who approved the counsel, will go to the forest, and that Fate sends him to the wilderness and gives royal sway to others. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14220-14326 | medium | The forest-dweller sleeps on leaves, eats little fallen fruit, fasts, wears matted hair and bark, worships gods and spirits, honors guests, bathes at dawn, noon, and sunset, and brings flowers to the altar. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 | medium | She says forest woes afflict those with uncontrolled senses, recalls a begging woman who described forest griefs, and calls going with Rama a purifying pilgrimage in which her husband is a god to her. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 | medium | Kaikeyi takes “The hermit coats of bark” and says before the concourse, “Dress thee now.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16113-16273 | medium | Daśaratha imagines Ráma, formerly resting on couches and perfumed with sandal, sleeping on logs or stones in the forest, and imagines Janak’s child frightened by beasts; he says he cannot live without his son nearby. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17481-17609 | high | Rama tells Guha it is not fitting for people to crowd his retreat, says he must live as a strict recluse by hermit use, and asks for fig-tree juice to tie his hair in matted coils. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | medium | Rishyaśring will dwell in the wood with deer, know no mortal except his father, and obey strict rules for young Brahman ascetics. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 | medium | The boat reaches the right bank; Rama, Sita, and Lakshmana land. Rama tells Lakshmana to go first, Sita to walk after him, and Rama to follow behind to guard them in forest hardships. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 | medium | Rama tells Lakshman to bring strong timber and build a little cot beneath the mountain side in a remote, water-supplied place; Lakshman obeys and builds a leafy hut with forest branches. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18361-18525 | low | Daśaratha asks where Ráma will dwell, perhaps under a tree, what food he will eat, and how one raised in comfort will sleep on the earth in the wild woods. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18527-18693 | medium | “Their locks in votive coils they wound, / Their coats of bark upon them bound, / To Gangá’s farther shore they went, / Thence to Prayág their steps were bent.” Lakshmaṇ walks ahead to guard the path, and Sumantra is forced to return. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 1951-2125 | medium | Rishyasring comes out to see the unfamiliar spectacle; the passage says that until then he had not seen women or men, and he watches the women in wonder. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 | medium | At morning Rama and Lakshmana bind their hair in votive coils; Guha sends them safely across to the farther shore, and they continue with Sita in bark garments, carrying bows and arrows over rugged ground. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 | medium | “I from this hour my nights will pass / Couched on the earth or gathered grass, / Eat only fruit and roots, and wear / A coat of bark, and matted hair.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 | medium | Bharat sees the hermitage from afar, leaves the warrior multitude and war gear, wears two linen robes, and approaches on foot behind Vaśishṭha. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 | medium | After seeing each widowed queen lodged in her home, Bharat tells his holy guides he will go to Nandigrám, bear grief there, and wait until Ráma returns to rule the realm as rightful lord. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27815-27977 | medium | The pupil leads Rama, Lakshman, and Sita through the hermit settlement; Rama sees gentle deer roaming the garden without fear. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3465-3507 | medium | The saint performs for his son the prescribed rite that frees from stain and then departs with him to the wood. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 | medium | The sage asks for the king’s eldest son Ráma, described as a brave hero youth, saying Ráma can lay the demons low and that the sage’s power will shield him and strengthen his arm. | record |
| Hindu | The Ramayan of Valmiki | Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3993-4078 | high | After walking more than a league on the southern shore of the Sarjū, the sage tells Rāma to touch lustral water and heed his counsel. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4081-4216 | medium | At dawn the anchorite tells Ráma to rise for morning rites; Ráma and Lakshmaṇ bathe, pray, and come to Viśvámitra to offer worship. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 | medium | Viśvámitra says Táḍaká, possessed by the curse, has harmed the land where Agastya dwelt, and he tells Rama to kill her for the good of Brahmans and cattle. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4399-4524 | high | Ráma points out Táḍaká’s dreadful form to Lakshmaṇ, describes her as magically defended, and says he will cut off her nose and ears to check rather than kill her. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 | low | After Niśakar sought the skies, the speaker was burdened by doubts; he says the saint prevented his death and that the hermit’s words told him to live for Ráma’s sake, dispersing anguish like light dispels night. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 | medium | Angad says, “Faint not,” and warns that despair, “a serpent’s mortal bite,” benumbs heroic power. | record |
| Hindu | The Ramayan of Valmiki | Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 | high | Gods, saints, and heavenly bards ask Surasá, mother of the Nágas, to take a terrifying Rákshas form, impede Hanumán’s course, and test his power and strength. | record |
| Hindu | The Ramayan of Valmiki | Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms.; lines 4527-4679 | high | Facing east, the pure saint consigns the host of spells to Ráma, teaches the hard-won lore of the arms, and mutters the spell that summons and rules them. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 | high | The princes ask the sage to begin initiatory rites; the sage begins the preliminary rite, and the youths worship, take lustral water, and greet Viśvámitra beside the oiled flame. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 | medium | Viśvámitra says Vishṇu formerly dwelt in the wood for penance; it was called the Grove of the Dwarf and later the Perfect Grove. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4845-4914 | low | After the rite succeeds, Viśvámitra tells Ráma that his joy is complete because Ráma has obeyed his will and the calm retreat is now more perfect. | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4917-5003 | medium | The saints, led by Viśvámitra, say Janak of Mithilá has planned a noble sacrifice and that Ráma will go with them to behold a wondrous bow given by the assembled Gods. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 | medium | The hermits bathe as Scripture directs, pay oblations, burn offerings to Fire, sip oil like Amrit, and sit by degree around Viśvāmitra, with Raghu’s sons nearer. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 | medium | The note contrasts Rigveda Apsarases assisting Soma to pour down floods with epic Apsarases descending to earth to shake penitent sages’ virtue and deprive them of austerity-acquired power. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58449-58532 | medium | Viśvāmitra, though royal-born, is said to have obtained Brahman privileges and become a Brahman; Brahmanical accounts present his efforts as superhuman. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 | medium | Valmiki is described as son of Varuna/Prachetas; despite Brahman birth he associated with foresters and robbers, attacked the seven Rishis, learned the reversed Rama mantra, remained immovable for thousands of years, and was found enclosed in an ant-hill. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 | high | Dwija or twice-born is explained as usually applying to Brahmans and to the three higher castes; sacred-thread investiture and initiation are regarded as regeneration or second birth. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 | high | Munja is identified as a plant whose fibres form the sacred string worn by a Brahman after initiation, a rite compared in some respects to confirmation. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62696-62815 | medium | Tapas austerities, mortifications, and voluntary tortures are described as efficacious for expiating sins, gaining merit, and obtaining superhuman powers; gods may also practice them. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 | medium | Kaśyap tells Diti her prayer is heard and that if she remains pure for a thousand years, she will gain a son who can kill Indra and whom the three worlds will fear. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 | medium | Four fires burn around them, with the sun above. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 | high | The sacred cord is the badge of religious initiation for men of the three twice-born castes. | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 | low | Ráma and Lakshmaṇ enter the grove; Ahalyá is a radiant penitent, hidden from gods and mortals until Ráma comes to set her free. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 | medium | The sons of Raghu travel between east and north, guided by the sage, and find an enclosed sacrificial ground. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7343-7376 | medium | The king resolves: “My task austere will I begin, / And Bráhmanhood will strive to win.” | record |
| Hindu | The Ramayan of Valmiki | Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 | medium | Viśvámitra, grieving after overthrow, leads his queen south, lives on fruit and roots, practices penance, and begets four sons named Havishyand, Madhushyand, Mahárath, and Driḍhanetra. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7984-8153 | medium | Viśvāmitra practices austerity and fasting for a thousand years on Pushkar’s shore; the gods approach after the vow, and Brahmā grants him the high and holy name of Saint. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8155-8318 | medium | After the curse, the saint grieves that wrath has overcome restraint and vows silence, breath-control, abstinence, and long penance until Bráhman rank is won. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8463-8633 | high | Janak says the bow has been prized by his line, has resisted former kings, and cannot be managed by gods, spirits, bards, snakes, or human prowess. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | medium | Sugríva tells Ráma of Báli’s wrongs and strength; Ráma proves his might by moving a giant corpse, piercing seven palms, cleaving a hill, and hurling a dart down to hell. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle.; lines 9313-9429 | medium | The challenger addresses heroic Ráma, mentions the fame of the broken bow, says he has brought a peerless bow owned by Jamadagni, and asks Ráma to draw it before single combat. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 | medium | The just man is placed beside him as noble and simple, wishing to be rather than seem good, clothed in justice only, thought worst while being best, and continuing so until death. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 | medium | Books attributed to Musaeus and Orpheus are used for rituals persuading people and cities that sacrifices and amusements can make expiations and atonements for the living and dead; these mysteries redeem from pains of hell. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | medium | The dialogue asks how the guardians are to be reared and educated, calls the coming account the education of heroes, and divides traditional education into gymnastic for the body and music for the soul. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 | high | The passage names Hesiod's stories of Uranus, Cronus, and the suffering Cronus's son inflicted on him, and says such stories should be silenced or restricted to a chosen few in a mystery with an extraordinary victim rather than a common Eleusinian pig. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12275-12403 | medium | Guardians are to dedicate themselves to maintaining freedom in the State; if they imitate, they should imitate only courageous, temperate, holy, free, and similar characters, because repeated imitation becomes habit and second nature affecting body, voice, and mind. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12788-12962 | medium | Gymnastic is to follow music, begin early, continue through life, and be guided by the principle that the good soul improves the body as far as possible. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13350-13505 | high | Candidates are watched from youth and made to perform actions likely to cause forgetfulness or deception; those who remember and are not deceived are selected, failures rejected, with further proof through toils, pains, and conflicts. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13350-13505 | medium | Candidates are tested with terrors and pleasures, like colts tested amid noise and tumult and more thoroughly than gold in a furnace; whoever passes at every age, victorious and pure, is appointed ruler and guardian and honored in life and death, while failures are rejected. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 | medium | Homer and Hesiod are criticized for improper divine stories about Uranus and Saturn, Zeus, Hephaestus, divine strife, and family violence; such stories may have mystical interpretation but youth cannot understand allegory. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13923-14069 | medium | Youth should be trained from the first in a stricter system, because lawless amusements make lawless youths who cannot become well-conducted and virtuous citizens. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1417-1481 | medium | The passage lists humorous but serious examples: Glaucon's disappointment at the 'city of pigs,' the guardian illustrated by the dog, an almost unprocurable victim for impure mysteries, and the behavior of Zeus to his father and Hephaestus to his mother. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 | medium | Religion is to be purified to banish fear of death; poets are asked not to abuse hell and to remove untrue and discouraging tales about the world below. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16290-16451 | medium | Children strong enough are to accompany expeditions, look on at their future work, help in war, and wait upon fathers and mothers; potters' boys are used as an analogy. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16613-16748 | low | Socrates says the interlocutor is bringing upon him the 'third' wave, 'the greatest and heaviest.' | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 | medium | Guardians must be tested “like gold in the refiner’s fire,” passing through danger and pleasure without stain. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 | medium | The speaker proposes age-suited education: early philosophy, bodily training, later gymnastics of the soul, and freedom after civic and military duties, ending in happiness here and another life. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18285-18436 | medium | The interlocutors agree that higher education and command require both qualities and that such a class is rarely found. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | high | When a prisoner is liberated and compelled to stand, turn, walk, and look toward the light, he suffers pain, is distressed by glare, and is perplexed when shown the objects. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 | medium | The speaker says certain educators are wrong when they claim to put knowledge into the soul as if putting sight into blind eyes. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 | medium | The passage imagines youthful natures severed from sensual pleasures such as eating and drinking, which are compared to leaden weights that drag the soul’s vision downward. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | medium | "brought from darkness to light,—as some are said to have ascended from the world below to the gods" | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 | medium | Socrates says the city’s inhabitants should learn geometry, which also brings military advantages and quickness of apprehension. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | medium | The passage describes prisoners released from chains, moved from shadows to images and light, ascending from an underground den to the sun, and first seeing images in water; firelight is contrasted with the sun. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19856-19996 | medium | Future rulers of the ideal State must not be without reason and must receive an education enabling skill in asking and answering questions. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 | high | Children are to be taken on horseback to see battle and, if no danger is present, brought close like young hounds to taste blood. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | high | Disciples of philosophy are to be orderly and steadfast, not chance aspirants or intruders. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | medium | The rulers send inhabitants older than ten into the country, take the children, and train them in the rulers’ habits and laws so the State may attain happiness. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21268-21405 | high | The soul is emptied and swept clean while being initiated in great mysteries; garlanded vices return and are praised with favorable names; the young man moves into libertinism of unnecessary pleasures. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | medium | Law is called the ally of the whole city; children are governed until cultivation of the higher element establishes a guardian and ruler in their hearts. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2829-2913 | medium | Parents take children to look on at battle, compared with potters’ boys learning by watching the wheel; the sight of young ones encourages bravery. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | medium | Guardians are to be tested in the “refiner’s fire of pleasures and pains” and rewarded if pure. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | medium | The parable teaches that instruction does not give eyes to the blind; the soul's faculty of sight is already present and must be turned toward light, which is called conversion. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3983-4011 | medium | “Dear Glaucon, you cannot follow me here. There can be no revelation of the absolute truth” without discipline in prior sciences. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | high | Disciples must be young; youth is the time of study, and early learning should be play that detects natural bent. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 | medium | The passage symbolizes two kinds of disordered eyesight: the captive transferred from darkness to day and the heavenly messenger who voluntarily descends into the den for the good of fellow-men. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 | medium | “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 5775-5855 | high | “A new period of mortal life has begun”; souls may choose, and “the responsibility of choosing is with you—God is blameless.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 | medium | Plato is said not to seriously expel poets but to protest poetic unreality; readers may become what they read; beauty is compared to a breeze drawing the soul toward reason. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7233-7307 | medium | War and philosophy are the permitted interests; when citizens are too old to be soldiers, they retire from active life to a second novitiate of study and contemplation. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7478-7558 | medium | The young are to grow up in happy, healthy surroundings, away from sights or sounds harmful to character or taste, with impressions of truth and goodness wafted to them. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7708-7783 | high | The Idea of good is represented in the Symposium as beauty and is supposed to be attained there by stages of initiation, as here by regular gradations of knowledge. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7785-7872 | medium | The passage says most men are destined for ‘the Den,’ lack teachers such as Socrates or Christ who would expose ignorance or sin, struggle to receive self-knowledge, while a few receive a second life from great teachers and light a candle from the fire of genius. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | high | The addressee is free, accepted of the gods, raised by the Master's hands, and exalted from the dead; the Master rises from the east, sits at high twelve, surveys the quarters, writes on the trestle-board guarded by Four Regents, crosses a mystic line, and seeks repose in an endless day/night. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | medium | A respondent teaches that all men and women were made equal, suffering is chosen and works as birth pains freeing the soul; true judgment is found in an unerring judge in the human heart and in the infinite law of heaven. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | medium | The speaker warns against vice and says, "NO TWO WRONGS WILL ONE RIGHT MAKE" and calls it the "BITTER CUP 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 712-872 | high | Will is called the key that unlocks the door; future faith is knowledge of oneself; analysis of human nature shows humanity as a miniature of the universe. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | The passage says grasping the Cause Supreme would bring knowledge of God and peace; the seeker is told to seek within a treasure house for a key to palace gates, where the King of Kings is known as the divine soul. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | A secret is given about finding the serpent coiled within the human spine; it is found in the breath of the senses, divided yet united as the breath of life divine, bringing wisdom of the gods to humans. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | medium | The second poem says that before the false morn fades, a supreme voice in the tavern announces that the sacrifice is ready, invites entry for prayer, and says the soul learns of God, worlds, and known and unknown things. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15304-15431 | high | Zendha deli-ra means the heart alive, or initiated in the spiritual sense, contrasted with worldly pleasure-seekers. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 | medium | The voyager agrees to external renouncement of riches and honors and internal renouncement of profane desires, and is warned against idolatry understood in several ways. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 | high | The voyager needs attraction, devotion, and elevation; the journey requires a guide; the believer becomes a salik under a Sufi guide and progresses through love, isolation, contemplation, knowledge, and ecstasy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | high | Under the mystic method of doubt and protest, the Sufi Omar pictures the awakening of the soul; the Rubaiyat's magic shadow-shapes let readers see the reality behind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | high | El Kifti is cited: Khayyam exhorted seeking the One, the Ruler, through purification of bodily movements for cleansing the human soul; the author calls this Sufi practice based on Vedantic sages' customs. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | The poem counsels wariness in the soul's domain, restraint about worldly affairs, and acting as if without tongue, ear, or eye while retaining them. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | high | The seeker of Him is told to abandon child and wife, sever ties to life, and cut bonds as with a knife; the note cites Gulshan i Raz line 944. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 | medium | Custom has both kinds proven, encourages some to pursue and others to flee, and tests lover and beloved in contests and trials until their classes are shown. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2318-2392 | medium | Diotima asks Socrates what lovers pursue; Socrates replies that he does not know and came to learn from her. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | high | Diotima says these are the lesser mysteries of love and introduces greater and more hidden mysteries that Socrates may or may not attain. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 | medium | Diotima says these are the lesser mysteries of love and introduces greater and more hidden mysteries that Socrates may or may not attain. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 | medium | The instructed lover finally perceives an everlasting, changeless, absolute beauty distinct from bodily parts, speech, knowledge, animals, heaven, earth, or any place. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2653-2699 | medium | Socrates brings the speaker to feel he can hardly endure his life; unless he shuts his ears and flees as from a siren's voice, he fears he would grow old sitting at Socrates' feet. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2701-2761 | medium | The speaker invokes 'In vino veritas,' says he has felt the serpent's sting, and calls philosophy's pang more violent than any serpent's tooth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2763-2834 | medium | Alcibiades thinks his words have wounded Socrates like arrows, wraps his coat around him, lies under Socrates' threadbare cloak in winter, and says nothing more happened before he awoke as from the couch of a father or elder brother. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 | high | Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | medium | Diotima, prophetess of Mantineia, teaches Socrates the art and mystery of love, love as philosophy, and the transformation of human want from procreation to intellectual desire; comparisons are made with Christian, medieval, and Dantean love. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | medium | Socrates is represented as a saint who has won 'the Olympian victory' over the temptations of human nature. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | medium | In Greek states, especially Sparta and Thebes, an honourable attachment of youth to elder man is described as part of education. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 | medium | The passage describes Theban and Lacedemonian elder-youth attachment as educational when not licentious, mentions Epaminondas and companions, discusses kiss or embrace as salutation custom, and compares later Romans, Celts, and Persians. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | high | The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10618-10735 | medium | Cuchulain says it is a pity for Ferdiad to abandon his alliance and friendship for a woman trafficked to fifty warriors, and recalls that they practiced valor and arms together with Scathach, Uathach, and Aife and sought many battles and places together. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 15902-16112 | medium | Aife is listed as “one of the three women-teachers of Cuchulain and Ferdiad.” | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16754-16892 | medium | “Scathach: the Amazon dwelling in Alba who taught Cuchulain and Ferdiad their warlike feats” | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 2637-2753 | high | Fergus says Cuchulain's age is not what is most formidable: in childhood he sought warlike deeds among the lads of Emain Macha, learned arms and feats with Scathach, went to woo Emer, took arms, and is now seventeen. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 2755-2773 | medium | Medb says his age is like that of a girl to be wed, that his deeds of manhood have not yet come, and calls him a "young, beardless elf-man." | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2775-2894 | medium | The passage explains that no one used to approach the play-field without first securing the boys' pledge of protection, and the lad was unaware of this. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2896-3005 | high | Setanta runs among the boys, scatters many king's sons, pursues them over Conchobar's chessboard, is seized by Conchobar, identifies himself, and learns of the geis requiring a boy to claim the boy-troop's protection before approaching. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3007-3083 | medium | Thrice nine men from the Isles of Faiche pass over the rear fort while the Ulstermen are incapacitated; women scream, youths come from the play-field, and the boys flee at the sight of the swarthy men except Cuchulain. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3166-3285 | medium | Conchobar and Cathba approve the judgment; Cathba proposes the name Cuchulain, 'Wolfhound of Culann,' and says Erin and Alba will speak the name. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3288-3410 | high | Cathba teaches Conchobar and pupils in druidic learning at Emain; a pupil asks the day's presage; Cathba says the boy who takes arms that day will be renowned forever but short-lived. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3412-3489 | high | The boy mounts Conchobar's chariot with the charioteer, shakes it, and the chariot withstands him; he says it is good and suited to him. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3491-3590 | high | Conall says the boy has taken arms too soon and is not yet able to fight a warrior; Cuchulain asks Conall to go home and leave him the provincial watch. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3592-3696 | high | Cuchulain orders Ibar onward to the dun of the macNechta; Ibar warns that it is perilous and says he expects to be left dead there, but Cuchulain insists he go living or dead. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 366-469 | medium | Fergus explains that Cuchulain blocks the host and recounts Cuchulain's boyhood deeds, including how Setanta killed Culann's hound and took its station and the name Cuchulain, the Hound of Culann. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3698-3812 | high | The lad becomes crimson like a wheelball, denies being merely a child, and says he has come to seek battle and is fit for deeds. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3814-3941 | medium | Cuchulain asks Ibar for a fast run because of storm and pursuit; the chariot's horses overtake wind and birds, and Cuchulain catches his sling-cast before it reaches the ground. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3943-4081 | medium | Conchobar's plan is to send a large group of women, led by Scannlach, to expose themselves before the youth; he says that if Cuchulain is a true warrior, he will not resist being bound and placed in cold water until his anger departs. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 7409-7545 | medium | Medb sends bands of women to tell Cuchulain to put on a false beard, because the camp mocks him for being beardless and good warriors will not fight him. | record |
| Hindu | The Song Celestial; Or, Bhagavad-Gita | CHAPTER II | medium | And sighing,"I will not fight!" held silence then. | record |
| Hindu | The Song Celestial; Or, Bhagavad-Gita | CHAPTER XI | medium | Fain would I see, As thou Thyself declar'st it, Sovereign Lord! The likeness of that glory of Thy Form Wholly revealed. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part First VII-Part Second IV | high | Nachiketas went to Death's abode and waited without food or drink for three days. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part Second XVIII-XXIII; Part Sixth XVIII | high | Nachiketas acquired wisdom taught by the Ruler of Death and became free from impurity and death. | record |
| Maya/Kiche | The Popol Vuh | The Second Book, Hero Twins in Xibalba | high | The twins cross the river of blood and river Papuhya, expose wooden decoys, avoid the red-hot stone, pass the House of Gloom, and beat the Xibalbans at ball. | record |
| Mesopotamian | An Old Babylonian Version of the Gilgamesh Epic | PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III | high | Enkidu forgets his birthplace after the woman; she tells him to leave roaming with cattle, go to Erech and Eanna, clothes him, and leads him by the hand. | record |
| Persian | Persian Literature, Volume 1 | Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat | medium | The white elephant at Sistan gets loose by night, crushes people, and cannot be held back while Rustem forces his way past the guards. | record |
| Sufi | The Confessions of Al Ghazzali | The Confessions of Al Ghazzali, Sufism | high | Al Ghazzali says Sufism requires theory joined to practice and consists in experiences rather than definitions. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam, The Path | high | Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality. | record |