Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1498-1588 | medium | After Troy falls, divine omens drive the Trojans to distant exile; they build a fleet under Ida; Anchises orders them to sail; Aeneas leaves his homeland with comrades, son, and household and state gods. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 | high | Anchises consults old records, identifies Crete and Mount Ida as ancestral, mentions Teucer and Idaean rites, urges obedience to divine commands, and sacrifices animals to sea, oracle, storm, and wind powers. | record |
| Roman | The Aeneid of Virgil | BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1834-1914 | high | The seer addresses the goddess-born voyager, says the king of the gods allots destiny, notes that Helenus cannot utter all, and foretells a long route through seas before safe city-building in Ausonia. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 | high | Aeneas seeks Apollo’s high fortress and the lone depth of the Sibyl’s cavern, where the Delian god inspires the Sibyl and reveals the future. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 | high | The Sibyl describes the golden bough hidden in a shady tree, consecrated to nether Juno and ordained as Proserpine's gift; a second bough grows after the first, and only the fated seeker can pluck it. | record |
| Greek | Aesop's Fables; a new translation | BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 63-173 | medium | Fairy tale is said to revolve on human personality, with examples of a hero fighting dragons, an adventurer on an undiscovered island, a miller's third son finding an enchanted garden with seven frozen princesses, and a prince finding Sleeping Beauty. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10618-10728 | high | The old woman says the house lacks three things: the Talking Bird, the Singing Tree, and the Golden Water, and describes their special properties. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10730-10836 | high | "I seek the Talking Bird, the Singing Tree, and the Golden Water." | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10838-10945 | high | Prince Perviz mourns Bahman but resolves to begin the same quest; before departing he gives Princess Parizade a hundred-pearl chaplet whose sticking beads will indicate that his brother's fate has befallen him. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10947-11054 | high | The princess seizes the cage; the bird calls her brave, explains that it joined the voices to preserve its freedom, and swears to serve her faithfully. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1281-1407 | medium | The Sultan says he cannot rest because the fish signify a mystery he must clear up. | 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 | The castle has a square court with one hundred doors: ninety-nine of rare woods and one of gold, opening toward gardens or storehouses. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6065-6192 | high | Marzavan hears the princess's history and says, "Take patience yet a little longer," then departs to explore other countries and seek the one for whom she sighs. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6428-6544 | medium | At the tent doorway, a bird swoops down, takes the stone in its beak, flies away, then swallows it as Camaralzaman pursues. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 690-804 | medium | The narrator says the ten years are nearly passed and he is travelling to find the fairy; on the way he met the merchant and the old man with the hind. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7899-8017 | high | Aladdin and the false uncle reach a valley between two mountains; the magician lights a fire, adds powder, speaks magical words, and the earth opens to reveal a stone entrance. He orders Aladdin to descend through three halls and a garden to retrieve a lighted lamp. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8605-8711 | medium | The narrator and dervish travel with camels to a narrow valley or open space enclosed by two mountains with cliffs no human could climb; the dervish tells him to make the camels lie down for loading. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9138-9247 | high | The story of Ali Cogia begins: he is a Bagdad merchant without wife or child; for three nights he dreams that an old man reproaches him for delaying pilgrimage to Mecca. | 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 16555-16665 | medium | The Great Struggle is moral training: mastery over passions, suppression of sinful thoughts, meditation on seven kinds of Wisdom, and fixed attention, leading to overcoming delusion and sin and attaining Nirvāna. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 | medium | The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 | high | “I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 | high | After pondering nine similes, Sumedha gives away treasure, renounces pleasures, departs from Amara to Himavanta, builds a hermitage near Dhammaka, embraces Rishi ascetic life, wears bark garments, lives at a tree foot on wild fruits, and practices strenuously. | 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 3800-3919 | high | Sumedha resolves, “I shall surely become Buddha,” and searches “above and below, in all the ten directions” for Buddha-making conditions. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3921-4041 | medium | Sumedha beholds the fifth Perfection of Exertion, said to have been practised by former sages, resolves to attain it, and is instructed to exert himself like a lion, king of beasts, in order to attain Buddhahood. | 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 4163-4291 | high | Verses describe angels and men sprinkling flowers, blessing the Bodhisatta, urging fulfillment of the ten Perfections, and using similes of trees, moon, sun, rivers, and ocean; he takes the ten Conditions and enters the forest. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | high | The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besides the present supreme Buddha, and the Bodisat received prophecy from each of the twenty-four Buddhas. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 | medium | In the Mahā-Janaka Birth, with the shore out of sight in the midst of the waters and all men as if dead, the Bodisat crosses the Great Ocean and acquires Resolution. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 | low | The passage describes the mystical and practical views diverging over time, with the practical becoming established and the mystical becoming suspected, heterodox, dissenting, and critical. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 | medium | The Yellow Emperor goes to see TAO upon Chü-tz'ŭ Mountain with Fang Ming, Ch'ang Yü, Chang Jo, Hsi P'êng, K'un Hun, and Hua Chi; in the wilds of Hsiang-ch'êng the seven sages lose their way. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | medium | The prince says the monkey flaunted its skill and warns Yen Pu I, "Do not flaunt your superiority in the faces of others"; Yen then studies under Tung Wu, avoids pleasure and reputation, and after three years is praised by everyone. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | medium | Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | low | Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 | medium | The passage names knowledge of the great ONE, Negative, Nomenclature, Uniformity, Space, Truth, and Law as perfection; the ultimate end is God, the hidden spring, unknowable, an actuality in vague undefinedness, and the great Guide; doubt is to be investigated and dispelled. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | medium | "In winter," said Wang Kuo, "he catches turtles on the river. In summer, he reposes in some mountain copse." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 | medium | Poh Chü, studying under Lao Tzŭ, proposes wandering the world and going to Ch'i to view and mourn dead malefactors, while Lao Tzŭ says the world is the same where they are; Poh Chü criticizes honour, disgrace, wealth, and contention. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | 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 | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 | medium | Yao, ruler and pacificator, visits four sages of Miao-ku-shê mountain and, after returning to Fên-yang, the empire exists for him no more. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 | medium | The mean man is clouded by trivialities while trying to penetrate Tao and the One; the perfect man returns before the beginning and is merged in the clear depths of the infinite like flowing water. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | medium | Tzŭ Ch'i sits leaning on a table, looks up to heaven, sighs, and becomes absent as though soul and body had parted. | 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 | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | medium | I Erh Tzŭ visits Hsü Yu, says Yao taught charity, duty, and right and wrong; Hsü Yu calls these teachings brands and a cut-off nose and asks why he comes to this Taoist neighborhood. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3864-3955 | medium | Lieh Tzu reports to Hu Tzu, who says he showed himself as heaven in dispassionate grandeur and let a little energy run out of his heels. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 433-541 | low | Chuang Tzŭ is said to be studied by older retired or disappointed men and by those with a religious craving for something beyond mortality, who find solace and an implied promise of another better world. | 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, after nineteen years on the throne, visits Kuang Ch'êng Tzŭ on Mount K'ung-t'ung and asks about perfect TAO, harvests, feeding the people, and controlling the Two Powers. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 | high | The Yellow Emperor asks how the self may be preserved; Kuang Ch'êng Tzŭ teaches that perfect TAO is mysterious and that seeing nothing, hearing nothing, quieting the soul, and maintaining repose and purity preserve life. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 | medium | The Yellow Emperor travels north of the Red Lake, ascends K'un-lun, returns south, loses his magic pearl, and fails to find it through Intelligence, Sight, or Speech; finally Nothing gets it. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 | medium | The passage says Chuang Tzu is an idealist and mystic; cites sayings about ignoring self, action, and reputation; recounts the hermit's refusal of Yao; and describes a divine being on a mysterious mountain. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5888-6019 | medium | Confucius is counseled to interview Lao Tan, a retired librarian; he goes to see Lao Tzu, who rejects the proposal, after which Confucius begins expounding his twelve canons. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 | medium | The speaker describes a later music of spontaneity, formless joy, soundless depth, beginning nowhere, resting in void, and scattering in unanticipated chords; the Sage follows the same eternal law. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 | high | Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not obtained Tao after seeking it for five years in numbers and twelve years in Yin and Yang. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 | medium | Lao Tzu 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 | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 | high | Confucianism is characterized as finite and worldly, while the Taoist sage seeks the Absolute, the Infinite, the Eternal, and seeks to attain TAO. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | medium | Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | high | I Liao says the State of Lu is the prince's skin and advises him to put away body and skin, cleanse the heart, purge passion, and go to the land where mortality is not. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | medium | The prince objects that the road is long and dangerous, with rivers and hills to cross, and that he lacks boat or chariot. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 | medium | Confucius visits Lao Tzŭ, who has washed his head and appears like a lifeless body or dry wood; Lao Tzŭ says he was wandering in the unborn. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 | medium | The passage says that one who would attain Tao must get rid of thoughts of charity, duty, music, ceremonies, body, and mind; flowers and birds do not toil but simply live. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | high | Knowledge travels north across the Black Water and over the Dark-Steep Mountain, meets Do-nothing Say-nothing, and asks by what thoughts, resting, following, or pursuing TAO may be known, approached, and attained. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 | medium | Yeh Ch'üeh asks P'i I about TAO; P'i I says to control the body, concentrate on ONE, keep back knowledge, and become aimless as a new-born calf. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | medium | Chuang Tzŭ invites the listener to the palace of Nowhere, to practice inaction, and describes the mind moving through the realms of Infinity without a goal. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 | high | 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 | high | Nan Yung says that if he does not know he is called a fool, if he knows he injures himself, and similarly describes dilemmas involving charity and duty before asking advice through his connection with Kêng Sang. | 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 | In Syria he remains two years in retirement, meditation, devout exercises, self-improvement, discipline, and heart-purification by Sufi prayer; he lives solitarily in the Mosque of Damascus and spends days on the minaret behind a closed door. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | Those who begin the path receive revelations, see angels and souls of prophets while awake, hear voices and counsels, and rise by degrees to heights beyond language; descriptions as intermixture, identification, or intimate union are called wrong. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | Sufi movement is illumined by “the light which proceeds from the Central Radiance of Inspiration”; their method begins by purging the heart, centers on prayer, and reaches “the being lost in God,” called the vestibule of contemplation. | 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 | WISDOM OF THE EAST / BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7; lines 106-128 | medium | “Ghazzali’s Search for Truth” | 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 DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 | medium | The narrator says that, among convictions owed to the practice of the Sufi rule, he has knowledge of the true nature of inspiration and will explain it in detail. | 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 | “inspiration is a special state in which the inner eye discovers, revealed by a celestial light, mysteries out of the reach of 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 1127-1217 | medium | God gives humans a glimpse of inspiration in sleep, where invisible things are perceived clearly or under allegory; a person without dream experience would deny such perception during sensory suspension. | 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 1219-1307 | medium | Certitude about a prophet’s inspiration comes through ocular evidence or reliable tradition, study of the Koran and traditions, recognition of Muhammed as greatest of prophets, and repeated experiential verification of sayings about God’s guidance and protection. | 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 1219-1307 | high | A transport permitting people to see and, so to speak, handle truth is said to be known only to the Sufis. | 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 | medium | The speaker prays that God place them among His chosen, direct them in the path of safety, inspire them not to forget Him, cleanse them from defilement, and indwell them completely so that they adore none beside Him. | record |
| Sufi | The Confessions of Al Ghazzali | EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 | high | The treatise is described as a history of Al Ghazzali’s mind in pursuit of truth, compared editorially with Newman’s Grammar of Assent and Bunyan’s Grace Abounding, and called a specimen of Eastern autobiography. | record |
| Sufi | The Confessions of Al Ghazzali | EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 | high | After mastering theology and philosophy and finding the problem unresolved, Al Ghazzali turns to a faculty higher than reason; Sufi intuition or ecstasy is a kind of revelation to him; he renounces his Baghdad professorship, retires at Jerusalem and Damascus, and makes pilgrimage to Mecca. | record |
| Sufi | The Confessions of Al Ghazzali | INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 | high | The brother asks Ghazzali to expound religious sciences, doctrines, his experiences among sects, his relation to theology, Ta’limites, philosophy, Sufism, and his teaching posts; he invokes God’s help and protection in answering. | record |
| Sufi | The Confessions of Al Ghazzali | INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 | medium | Diverse beliefs and sects are “like a deep ocean strewn with shipwrecks,” and prophetic sayings about sectarian division are cited. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | high | The speaker reviews his knowledge, finds certainty only in sense-perceptions and necessary principles, and questions whether trust in them is free from illusion or doubt. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | high | God heals the mental malady; the speaker's mind recovers sanity and equilibrium, and he attributes deliverance to a light God caused to enter his heart rather than to formal proofs. | record |
| Sufi | The Confessions of Al Ghazzali | BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 | medium | The possible higher condition is compared to Sufi ecstasy, described as suspension of sense-perceptions and visions beyond intellect; death is also considered through sayings about waking from sleep and the veil removed from the eyes. | record |
| Sufi | The Confessions of Al Ghazzali | C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH; lines 425-457 | high | The narrator says his object is to make others understand the earnest search for truth, and discusses primary assumptions as always present but elusive when sought. | record |
| Sufi | The Confessions of Al Ghazzali | THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 | medium | The narrator begins with theological science, studies authorities, writes treatises, and says it preserves orthodox belief but cannot bring him to the desired goal. | 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 698-792 | high | Sufis are described as invoking God's name, combating desire, following God's way, renouncing worldly pleasures, and receiving ecstatic revelations about the soul's qualities, defects, and evil inclinations. | 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 698-792 | medium | The Companions of the Cave are named as ancient examples related by the Koran. | 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 | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 100-191 | medium | The passage warns not to confuse Tara kings with half-divine kings of Almhuin; medieval chroniclers are said to mix the traditions, making Finn serve under Cormac MacArt and making Grania, who travels under Angus’s cloak, Cormac’s daughter. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10196-10295 | high | The woman says she is fretting after "a ring of red gold" lost in the lake and puts Finn under bonds to bring it back. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 | medium | Finn and his men meet a richly dressed woman at Slieve Crot; she calls herself Etain of the Fair Hair and says she wants a man of the Fianna to race with her. | 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 | Diarmuid, Conan, Goll, and Osgar go hunting, cannot get home by evening, and walk through woods at night eating berries. | record |
| Celtic Irish | Gods and Fighting Men | BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10725-10807 | high | The daughter says the needed thing is three draughts from the cup of the King of Magh an Ionganaidh, the Plain of Wonder, which no man has ever got. | record |
| Celtic Irish | Gods and Fighting Men | BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10809-10863 | high | The king asks who has destroyed his kingdom; Diarmuid identifies himself as one of the Fianna. The king says a prophecy made seven years before Diarmuid's birth foretold this, and he gives Diarmuid the cup of healing. | 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 10963-11051 | medium | Conan cannot dismount, cries out not to be carried away by the unknown big man, and urges Finn to follow to whatever place or island they are taken and bring them back to Ireland. | 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 | At the bottom of the well Diarmuid follows the Enchanter to a beautiful wide flowery plain with a royal city and an army before the dun; the army makes way for the Enchanter, closes the gates, and turns on Diarmuid. | 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 11156-11258 | medium | A champion tells Diarmuid he has not come to harm him, warns that his sleeping-place is bad because it is on an ill-wisher's lawn, and offers a better resting-place. | 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 11260-11269 | low | The passage closes by naming this as the story of the Hard Servant and of Diarmuid's adventures on the island Under-Wave. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 | medium | Birog of the Mountain dresses Cian in women’s clothes, carries him by wind to Ethlinn’s tower, gains entry, enchants the women to sleep, and Cian meets Ethlinn, who recognizes his face from dreams and gives him her love. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12158-12249 | medium | Finn at Almhuin sees fifty armed men approaching. Aonghus and Aodh of the children of Morna identify themselves, say their fathers were connected with the killing of Finn's father, and ask peace and a place among the Fianna; they say their mothers were of the Tuatha de Danaan. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12688-12798 | medium | Finn travels to the Land of Promise, tells his nurse the story of the quarrel, and says Diarmuid cannot be overcome by an army unless by enchantment; she agrees to go and use enchantment. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 | high | After the battle Lugh asks whether his father was seen, vows not to eat or drink until he learns how his father died, and travels with the Riders of the Sidhe to the place where Cian had taken pig shape. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1565-1661 | high | Lugh names the sons of Tuireann as the three men who killed his father, demands the fine, and says they must not leave the king's house until they settle with him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 | high | Lugh identifies the cooking-spit, the Hill of Miochaoin where three shouts must be given, and the danger from Miochaoin and his sons; he says this is the fine he has asked. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 | high | The sons ask Lugh for Aonbharr; he refuses to give a loan of a loan. Brian asks for Manannan's curragh, and Lugh grants it, saying it is at Brugh na Boinn. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 | medium | After resting, the brothers decide to seek another part of the fine, and Brian says they will go to Pisear, King of Persia, to ask for the spear. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1884-1986 | medium | Brian casts an apple at the king and kills him; he and his companions attack the court, then find the spear with its head in a cauldron of water to prevent fire. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 | high | The king and his people agree to give the pigs freely to the sons of Tuireann because no one has stood against them. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 | medium | Ethne, sister of the sons of Tuireann, cries and laments as they go to their ship, calling the journey pitiful and naming Teamhair, Beinn Edair, Uisnech, and other places. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 | medium | Brian puts on his water dress, leaps, walks in the sea for a long time, and eventually finds the Island of the Fair-Haired Women. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 | medium | A great mist and darkness surround the company; they hear a rider approaching, and the rider casts three spears at them. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 | high | Oisin and Bran ride or sail in an enchanted ship to a divine country, seeking delighted companionship or love with unfading faces. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 | medium | The Table Round is a like fellowship, but its virtues are troubled by cloister virtues and knights seeking the Grail in lonely adventures. | 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 IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 | medium | Eochaid searches Ireland without finding tidings because the pair are in Sidhe houses; they go to the Brugh of Angus and then to a Connacht Sidhe hill named after Cruachan Croderg. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 | high | Bran son of Febal hears music behind him near his dun, falls asleep from its sweetness, and wakes to find a silver branch with white blossoms beside him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 | high | Bran brings the branch into the royal house; a woman in strange clothing appears and sings of a branch of the apple-tree from Emhain, a far island with shining horses, plains, blossoms, birds, colours, delight, and music. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 | medium | Bran son of Febal hears music behind him near his dun, falls asleep from its sweetness, and wakes to find a silver branch with white blossoms beside him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 | medium | Bran sees an island; a crowd on it wonders, laughs, looks at Bran and his people, and will not stop to talk with them. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 | medium | Bran and his companions reach the Land of Women; the chief woman at the landing-place welcomes Bran, son of Febal, and invites him to land. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 | medium | The stranger says he comes from a country of truth without age, withering, sadness, jealousy, envy, or pride; he gives Cormac the branch in return for three gifts Cormac promises to give. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 | high | Cormac tells how his wife, son, and daughter were brought away from him and how he followed them to that place; the pig is then fully boiled. | 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 4609-4694 | high | The chapter opens by saying Tadg went to the Land of the Ever-Living Ones and came back again. | 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 4609-4694 | high | Tadg and thirty men search the island and find only giant sheep; a largest ram with nine horns attacks and breaks five shields before Tadg kills it with his spear. | 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 | high | A foreigner guides because he had been on the track before; after six weeks without land he says they are astray on the great ocean with no boundaries, and a storm begins. | 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 | At the middle dun Tadg meets a beautifully shaped queen in a golden dress; she greets him, says his journey was long foretold, and identifies herself as Cesair, first to reach Ireland, living forever in this country. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 | high | Cliodna of the Fair Hair identifies herself as of the Tuatha de Danaan, beloved of Ciabhan, source of the name Cliodna's wave, and a long-time island dweller who eats the tree's apples. | record |
| Celtic Irish | Gods and Fighting Men | Book V. The Fate of The Children of Lir / PART II. THE FIANNA / Book III. The Battle of the White Strand / Book IV. Huntings and Enchantments; lines 582-600 | low | “Book IV. Huntings and Enchantments” | 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 6278-6377 | medium | Caoilte asks how to get freedom for his master; the king says Finn will be released if Caoilte can bring together a couple of all the wild creatures of Ireland. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 | high | Conan warns Finn about the Lad and proposes sending him to the King of the Floods to take the great cauldron that is never without meat and can feed the whole world. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6660-6711 | medium | At the strand, the woman says Finn has brought him back dead; she cries over the bird, brings it into a little boat, and asks Finn to push it to sea. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 | medium | The party gives up battle for the time, travels through hilly and stony places to Loch Cuire, and knocks on the door of the Sidhe hill with gold-socketed spear-shafts. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 | high | "they sent Labran looking for the weapons in the shape of a great eagle." | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 | medium | The king's house has seven connected rooms with one to seven locks; the Fomor smith's sword and shield are kept in the last room, then brought out, given to Labran with stalks of luck, and bound with shield straps. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 | high | The Fianna hunt at Toraig, rouse a wild beautiful fawn, and Finn with six men follows it to Slieve-nam-Ban, where it vanishes into the earth. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8636-8735 | medium | Conn son of Midhir is killed; the Fianna have so many wounds that clothing is held off their bodies by bent hazel sticks, and two are near death. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 | medium | Caoilte and the two sons of Midhir return by the Lake of the Two Birds to Slieve-nam Ban and go into the hill. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 | medium | Berngal reports that while Finn followed a deer of the Sidhe, Finn gave him a shining-headed spear and hound’s collar to keep until they met again; Berngal shows the spear and collar to the king and Goll. | 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 | medium | Finn, Oisin, Caoilte, Diarmuid, Lugaidh's Son, and five named hounds go to Cairn Feargall and see a tall rough giant carrying a pig on an iron fork, with a young girl behind him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 | medium | Nine Fianna search many Irish places for a pup; they see three armies coming toward them, one Cat-headed, one Dog-headed, and one White-backed. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9187-9273 | medium | In battle at Beinn Edair, Caoilte is struck in the thigh by a poisonous spear and seeks healing from Bebind at the Sidhe hill of Ess Ruadh; Bebind has the healing drink of the Tuatha de Danaan and remaining ale of Goibniu. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 | medium | The pig screams; a very tall man comes out of the hill and asks Finn to let the pig go free. | 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 | At the edge of a little wood, the Fianna see a swift strange beast followed by a Red Woman; the beast has narrow feet, a boar-like head, long horns, a deer-like body, and a shining moon on each side. | 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 | Finn and Bran follow after the Fianna; the beast's two moon-like lights guide the night pursuit, the beast scatters blood, and at daybreak it enters the foot of Cnoc-na-righ. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS; lines 9960-10071 | medium | As night comes, Finn sees an unfamiliar house in the valley, with fire shining from it, and Caoilte advises going to inspect it. | 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 |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 | medium | Sa'di is introduced as a Shirazi Persian poet; the Gulistan/Rose Garden is tied to his hermitage, his retirement after travels, and a friend's visit with a basket of flowers from the garden. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | medium | At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | medium | In the desert of Mecca, the drowsy narrator lies down and asks to be left; the camel-driver warns that Mecca is ahead, a robber behind, and staying means death. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 | medium | At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | medium | Asked about Sufis, the Shaikh of Syria contrasts former spiritual unity with current outward condition and says a heart fixed on God makes one a hermit despite wealth. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | high | The companion says he noticed nightingales in groves, pheasants on mountains, frogs in pools, and wild beasts in forests, and thought all were awake in God's praise while he slept in forgetfulness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | high | At the palm plantation of Hulal, a tawny Arab boy sings a plaintive melody; the abid's camel kicks, prances, throws him, and dances into the wilderness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 | high | The narrator tells the Shaikh that the spiritual strain threw a brute into ecstasy and should have worked a change in him, adding that if a man is insensible to this he is like an ass. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 | medium | Mujnun says the king should contemplate Laila 'through the wicket of a Mujnun's eye' so that the spectacle's miracle might be shown. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXVII / LXXIV / LXXVI / LXXVII; lines 4535-4550 | high | Alexander got as far as chaos, but after all this toil he drank not the water of immortality. | record |
| Celtic Irish | Heroic Romances of Ireland | Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 | medium | Fraech, Conall, and their company pass over ocean from Ireland, through North Saxony, across southern seas, and toward Lombardy until the high Alps appear as the goal. | record |
| Celtic Irish | Heroic Romances of Ireland | INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 | medium | At night Eocho sees a woman and a young man in her attendance; she says they dwell in Sid Cuillne and have come to give him counsel. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1164-1257 | medium | Eochaid sends horsemen, wizards, road officers, and boundary couriers throughout Ireland to seek a wife worthy in form, grace, countenance, and birth, with the added condition that she had not been wife to another man. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13622-13657 | medium | They take the road to the elf-mound about Femun, and Echaid goes there with a troop of men of Ireland. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 | medium | Mider's poem invites Etain to his home, a marvellous land of beauty, abundance, strong drink, streams, mead, wine, absence of crime, unblemished men, love without sin, unseen passage through the human world, pork, milk, and mead. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 | medium | Eochaid goes with an army to the elf-mound of Femun, called the mound of the Fair-haired-Women, and digs up each elf-mound to take his wife from there. | record |
| Celtic Irish | Heroic Romances of Ireland | MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION; lines 2611-2704 | high | The Antiquarian form tells the cause of Cuchulain’s illness and Laeg’s journey to Fairyland to test a message that Cuchulain can be healed by fairy help, then breaks off. | 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 | A man comes into the house where Cuchulain lies, sits near the chamber entrance, answers Conall, and says he has come to give Cuchulain a greeting. | 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 | Liban says Labraid dwells in Mag Mell, the Plain of Delight; Cuchulain sends Laeg with Liban so he may learn of the land from which she has come. | 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 | high | Liban and Laeg travel onward; Liban sets Laeg on her shoulder and says he would not go from there unless under a woman's protection. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3086-3238 | high | Laeg goes to Emer; she rebukes him for wandering in fairy lands without bringing back healing and shames Ulster for failing to heal Cuchulain, saying Cuchulain would have saved other heroes. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 | high | Cuchulain stands, passes his hand over his face, casts away heaviness, reaches an enclosure, and Liban appears and tries to lead him into the fairy hill. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 | high | Cuchulain asks whether the quest is good; Laeg says it is good and describes a noble, splendid land where no evil dwells and no one can speak a lie, with Brown Labra attended by hosts. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 | medium | Laeg's two descriptions are called, except for the voyage of Bran, the two most definite descriptions of Fairyland in Irish literature; noted features include fruitful trees, an ever-flowing vat of mead, a silver-branched tree, and perhaps trees of purple glass. | record |
| Celtic Irish | Heroic Romances of Ireland | THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 | medium | The second part tells of Fraech's expedition to the Alps to recover stolen cattle and his wife; the passage reports that the wife was Trebland, a semi-deity like Fraech, according to another cited source. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 | medium | Fraech enters the stream; Ailill sees Findabar's ring in Fraech's purse, shows it to Maev, removes it, and throws it into the flood. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9702-9723 | low | Fraech says he will take the oath and do the task asked of him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 | medium | Teuthras receives and raises Auge; Auge bears Telephus by Heracles; Heracles quests for Laomedon's swift horses and fights Amazons; Telephus routes Achaeans but is later brought low. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 | medium | The narrator asks whether to sing of Apollo's wooing or of his first journey over the earth seeking a place of oracle for men; Apollo travels from Olympus through several named regions and does not choose the Lelantine plain. | record |
| Japanese | Japanese Fairy Tales | COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 | high | The man says he is the Dragon King of the Lake, living in the waters under the bridge, and asks Hidesato to kill his mortal enemy, the centipede on the mountain beyond. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 | high | Sentaro lives on inherited wealth, becomes distressed by thoughts of death and sickness, and wishes to live five or six hundred years free from sickness. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 | medium | Sentaro explores the strange prosperous country, takes hotel lodgings, and receives help from the proprietor to become a resident in the country of Perpetual Life. | 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 | The messenger says Jofuku sent him, allowed Sentaro to see the land of Perpetual Life in a dream, and tested him by letting him drop into the sea and sending a shark to swallow him. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 | high | The bamboo-cutter urges Princess Moonlight to meet the suitors and marry one; she resists, questions their reliability, and says she must test their love before granting an interview. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 | high | The First Knight is asked to bring the stone bowl that belonged to Buddha in India. | 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 2742-2841 | medium | The First Knight announces a quest for Buddha’s bowl, avoids traveling to India, takes a stone bowl from a Kyoto temple altar after paying a priest, wraps it in gold cloth, waits three years, and carries it to the old man. | 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 2742-2841 | medium | The Second Knight claims to be setting out for Mount Horai to get a branch of the gold and silver tree, sends his servants back, hides in a specially built inaccessible house with six jewelers, and has them make such a branch; people say Mount Horai belongs to fable, not fact. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 | high | The Third Knight writes to a friend in China for the fire-rat's skin, pays him, receives it, boxes it, and sends it to the Princess. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 | high | The Fourth Knight orders servants to seek, in Japan and China, the dragon bearing a five-color-radiating jewel on its head. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 | high | The Happy Hunter knows his brother’s intent but says nothing because, as the younger brother, he owes obedience; he returns to the seashore to continue searching for the missing hook. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 | high | Hohodemi explains that he lost his brother's treasured fishing hook and was directed by a wise old man to seek help from Ryn Jin in Ryn Gu. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4217-4334 | high | The Happy Hunter asks Ryn Jin to inquire whether any sea subject has seen his brother's fishing hook, which he lost while fishing. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 | high | The cuttlefish removes the hook from the Tai's throat, washes it, and brings it to Ryn Jin, who returns it to the Happy Hunter; the Happy Hunter thanks him for the successful end of the quest. | 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 | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 | high | The tortoise asks whether Urashima has seen Rin Gin, the Palace of the Dragon King of the Sea, says it lies far away at the bottom of the sea, and offers to be his guide. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11136-11308 | medium | The squirrel travels through many trees, crosses the eagle-woods safely, finds pines and firs, gathers cones and pine shoots, returns them to Kapo, and the beer remains cold and lifeless after they are added. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 | medium | Lakko tells the bridegroom to stable and feed his courser, offer greetings, and relate whether he had adventures in Pohyola while seeking the Maid of Beauty and visiting Louhi's halls. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 | high | Wainamoinen asks whether anyone will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala to repair or remake his snow-sledge. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 | high | Lemminkainen says he will make a snow-man or magic image, drive it through a flaming vortex and fiery furnace, and follow in its shadow. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 | high | Lemminkainen conjures an ice passage across the lake and escapes his second danger. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 | high | Lemminkainen conjures an ice passage across the lake and escapes his second danger. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 | medium | Lemminkainen leaves his vessel frozen in Northland ice, Tiera follows, and they walk northward over the ice for three days until Hunger-land and Starvation-island appear. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 | medium | Kullervo weeps and addresses his mother; she wakes from her grave and tells him the remaining dog will lead him to the forest border and caverns of wood-nymphs, where forest maidens will give food and shelter. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 | high | Wainamoinen asks Ilmarinen to go to Sariola to gain the magic Sampo and see the colored lid. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20544-20736 | high | Lemminkainen calls to ask whose ship approaches; the speakers identify Wainamoinen at the helm and Ilmarinen rowing. Wainamoinen says they sail to Northland to gain the Sampo and colored lid from Pohyola's stone-berg and copper-bearing mountain; Lemminkainen asks to join as third hero. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 | medium | Rune XLII begins, titled 'Capture of the Sampo'; Wainamoinen, Ilmarinen, and Kaukomieli/Lemminkainen depart over the sea toward cold Northland, where heroes fall and perish. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 | medium | Wainamoinen answers that the hosts of Kalevala inquire for the Sampo and have journeyed to divide the treasure. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 | medium | At the start of Rune XLIV, Wainamoinen says it is time to play and sing, but his harp lies hidden on the deep-sea bottom among fish and Wellamo's people; he says Ahto will not return it. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 | medium | Wainamoinen asks Ilmarinen to examine the fire or light fallen from heaven, wondering if it is a second moon or sunlight. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 | high | Wainamoinen addresses Wellamo with an offered exchange of garments and asks Ahto, king of the waters, to search deep waters with a seven-fathom pole and drive pike to the magic net. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 | high | The alder answers that the Sun and golden Moon are hidden or sleeping in the stone-berg and copper-bearing mountain of Pohyola; Wainamoinen says he will go to Northland and bring them back. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 | high | Wainamoinen says he has come for the Sun and Moon; the sons of Pohya say both are hidden in a many-colored rock, copper-bearing mountain, iron-banded cavern, and stone-berg, nevermore to shine in Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 | high | The child vanishes while Mariatta sleeps; she weeps and searches under objects and throughout terrain and vegetation, including mountains, valleys, thickets, juniper, willow, and alder. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 | medium | The glossary defines Wellamo as hostess of the waters, Wetehinen as evil sea god, Wipunen as an old song-giant who swallowed Wainamoinen during the search for lost words, Winrokannas as wilderness ruler, bull-slayer, and priest, and Wuoksen as an eastern Finnish river. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3298-3494 | medium | News travels of Aino's flight and death; Wainamoinen weeps because she has departed, vanished, and sunk to the bottom of the deep blue sea. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 | medium | Wainamoinen begins incantations and magic singing of the origin of evil and iron to fashion a bolt or lock for the wounds opened by the axe. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 | medium | Louhi seats Ilmarinen at her table, gives him food and comfort, asks him to forge the Sampo from swan feathers, virtuous milk, barley grain, and lambs' wool, and offers her fairest daughter as recompense. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6368-6539 | medium | The mother tries to detain him, warning him not to go to Northland/Lapland without magic and wisdom because Lapland maids and Turyalanders will bewitch him and sing parts of him into charcoal, furnace, ashes, and fire. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 | high | At the beginning of Rune XIII, Lemminkainen asks the hostess of Pohyola to give him her lovely daughter, the fairest virgin of the Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 | high | Lemminkainen tells Lylikki to make worthy snow-shoes quickly because he will catch the blue moose where it browses in Tapio, Hisi woods, and snow-fields. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 | high | Lemminkainen speeds after the wild-moose, binds it with an oak pole and willow bark-strings to an oaken hurdle, and calls it a captive from Piru and Hisi. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 | high | Lemminkainen supplicates Ukko, god above and creator of the heavens, to put his snow-shoes in order and make them swift for travel through marshes, snow-fields, Hisi’s realms, Lapland, and Lempo’s moose paths. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 | low | Rune headings name Wainamoinen in connection with birth, sowing, lamentation, rescue, boat-building, finding the lost word, sailing, harp-songs, wedding-songs, and departure. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 | high | Lemminkainen asks the forest hostess and Metsola’s mistress to cast off poor clothing and put on festive raiment while he hunts the moose of Hisi or Lempo, saying the visit will be joyless without success. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 | medium | Lemminkainen asks the forest hostess and Metsola’s mistress to cast off poor clothing and put on festive raiment while he hunts the moose of Hisi or Lempo, saying the visit will be joyless without success. | 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 7467-7653 | high | Louhi answers that she will give her daughter if he puts a bridle on the flaming horse of Hisi, rapid messenger of Lempo. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 | high | The mother sends the tiny bee or honey-birdling to gather forest sweetness from Metsola's gardens and Tapio's meadows. The bee gathers honey from seven flowers and many grasses; she applies the balm, but it is ineffective for restoring speech and hearing. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 | high | Wainamoinen builds a vessel by enchantment from oak-tree timber, singing three times to set parts of the boat; three words of master-magic are missing for completion. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 | high | Wainamoinen did not learn the words of magic in Tuoni's gloomy regions or in Manala and considers where to find them. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 | high | Wainamoinen, ancient hero, speaks to old Wipunen, saying he is satisfied to stay in the caverns and use Wipunen's tissues, organs, and ancient blood for food and drink. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 | medium | Wainamoinen fastens the ledges, binds the stern, completes the forecastle, and launches the vessel by magic without physical contact or propulsion; this completes the third task as dowry for the Maid of Beauty on the arch of heaven and bow of many colors. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 | high | Wainamoinen says he is sailing to Northland and dismal Sariola, where ogres live and drown heroes, to woo the Maid of Beauty sitting on the bow of heaven and bring her to Wainola. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 | high | Moses and his servant travel to the confluence of two seas; they forget a fish at a rock, later recall that it took a wondrous path into the sea, and return by their footsteps. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 | medium | Pilgrimage and visitation are to be completed; offerings, head-shaving after sacrifice, substitutions by fasting, alms, or offering, and ten days of fasting when no offering is available are prescribed. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 | medium | "O ye who believe! fear God. Desire union with Him. Contend earnestly on his path" so as to attain happiness. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 | medium | The passage lists early events: visions of Gabriel in Muhammad’s fortieth year during retreat for devotion and meditation at Mount Hira, a period of depression and reassurance, a pause awaiting another angelic vision, private work for three years, and about forty converts including Chadijah and Abu Bekr. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 | medium | “carried his servant by night... from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed” to show him signs. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 | high | Chapter entitled "The Night Journey"; God transported his servant by night from Mecca to Jerusalem to show signs. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 | medium | Moses tells Joshua son of Nun he will not cease going forward until he reaches the place where the two seas meet, or travels for a long time. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 | low | The note says some imagined that the sea water was miraculously kept from touching the fish, which passed through as under an arch or canal. | 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 | "they found one of our servants ... unto whom we had granted mercy ... and whom we had taught wisdom" | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 | medium | Moses leaves the city in fear, prays for deliverance from unjust people, journeys toward Madian, and asks that the Lord guide him in the right way. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37160-37248 | medium | "O THOU wrapped up" is commanded to arise for night prayer and recite the Koran with a distinct, sonorous voice. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8257-8307 | medium | The criticized speakers reply that unbelief comes from learning and logic, call learning a veil, and say truth is discovered within by the light of truth; its sparks are said to have spread mischief. | 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 9949-10043 | medium | Pilgrimage and visitation are commanded; besieged pilgrims send an easy offering, avoid shaving until the offering reaches the place of sacrifice, and redeem necessary shaving by fasting, alms, or offering; lacking an offering requires three days of fasting in pilgrimage and seven after return. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1086-1177 | medium | The voice identifies herself as Luned, handmaiden of the Countess of the Fountain; she says she is imprisoned because she defended Owain and will be put to death unless Owain son of Urien comes to rescue her by the appointed day. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1454-1529 | medium | Two youths enter carrying a mighty spear with three streams of blood flowing from its point to the ground; the company wails, the host continues speaking, and Peredur does not ask because the meaning is not told. | 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 | medium | Peredur meets the wife of the Lord of the Glade, confronts the knight who has wronged her, defeats him, grants mercy, and requires him to declare the maiden innocent and acknowledge his defeat. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 | medium | Peredur crosses a desert without dwellings, hears of a serpent lying on a gold ring and preventing habitation for seven miles, fights and kills the serpent, and takes the ring. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 | high | Peredur fights the black man, forces him to crave mercy, and asks who he is and who put out his eye; the man says he lost it fighting the Black Serpent of the Carn. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | high | A fair lady on a mound says Peredur is going to encounter the Addanc, which kills by craft from behind a stone pillar with a poisonous dart; after Peredur pledges to love her above all women, she gives him a stone that lets him see the Addanc while unseen, says to seek her toward India, and vanishes. | record |
| Celtic Welsh | The Mabinogion | 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 2073-2161 | high | Peredur goes to the cave with the stone in his left hand and lance in his right, perceives the Addanc, pierces it, and cuts off its head; three companions say a prediction foretold he would slay the monster and offer him marriage and half the kingdom. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2163-2228 | medium | At the Countess's court, a man who overthrows the three hundred household men may sit next to her and be loved by her. Peredur has done so, but he reveals Etlym as the Countess's beloved and gives her to him; she becomes Etlym's bride. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 | high | Peredur vows not to rest until he knows the story and meaning of the lance spoken of by the black maiden. | 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 there is a castle on a lofty mountain with a maiden detained prisoner inside, and that her liberator will attain the summit of worldly fame. | 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 tells Arthur of her distant stately castle containing 566 knights of chivalry, each with the lady he loves best, where fame in arms and conflicts can be won if deserved. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 | high | 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 2359-2434 | medium | The priest keeps Peredur from traveling for several days and then directs him toward the Castle of Wonders by crossing a mountain to a river valley and a king's palace where the king stayed during Easter. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 | high | The king offers Peredur marriage to his daughter, half the kingdom, and the two Earldoms; Peredur says he seeks tidings of the Castle of Wonders, and the maiden directs him over a mountain to a lake with the castle in its middle. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 | high | The king offers Peredur marriage to his daughter, half the kingdom, and the two Earldoms; Peredur says he seeks tidings of the Castle of Wonders, and the maiden directs him over a mountain to a lake with the castle in its middle. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 | medium | Peredur enters the open castle and hall, sees chessmen playing by themselves, hears the winners shout as if alive, and throws the chessboard into the lake. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2571-2609 | medium | A yellow-haired youth kneels to Peredur, asks friendship, says he appeared as the black maiden and at earlier events, says he carried the bloody head and bleeding lance, identifies the head as Peredur's cousin killed by the sorceresses, says they lamed Peredur's uncle, identifies himself as Peredur's cousin, and states a prediction of vengeance. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 | medium | Madawc identifies himself as Arthur's forester in the Forest of Dean and says of the stag: "He is of pure white" and does not herd with other animals because of stateliness, pride, and royal bearing. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3470-3549 | medium | The Earl visits with twelve honourable knights; Geraint welcomes him and says he journeys only to seek adventures; the Earl notices Enid's beauty and fixes his affections on her. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 352-444 | medium | Kynon describes himself as an only son, aspiring and daring, who completed adventures in his own country, equipped himself, and journeyed through deserts and distant regions. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3678-3757 | medium | A foot-page reports a man in the wood to the Steward; Kai confronts Geraint, asks his identity and purpose, demands he come to Arthur, attacks him, and is struck down by Geraint's lance-shaft. | 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 | 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 | 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 | high | 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 | The lady asks the king about concealed children; the king summons his son; the stepmother declares that the youth must obtain Olwen, daughter of Yspaddaden Penkawr, and the father directs him to seek Arthur's boon. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4143-4227 | medium | Arthur pledges to grant whatever boon Kilhwch names; Kilhwch asks him to obtain Olwen, daughter of Yspaddaden Penkawr, and seeks the same boon from Arthur's warriors. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 | high | Arthur says he has not heard of Olwen or her kindred, asks for time, and sends messengers through his dominions; after a year they return with no knowledge of her. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 | high | Kai can endure nine nights and days under water and without sleep; wounds from his sword cannot be healed; he can become as tall as a tree and gives off protective heat. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 | medium | The party journeys across a vast plain toward a fair castle; after a day they are no nearer, and only after further days can they reach 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 4398-4488 | high | “We are an embassy from Arthur, come to seek Olwen the daughter of Yspaddaden Penkawr.” Custennin warns that none who came on the quest returned alive. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 | medium | The narrator tells the man who he is and says that the cause of his journey is to find whether anyone is superior to him or whether he can gain mastery over all. | 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 | The visitors greet Yspaddaden, ask for his daughter Olwen for Kilhwch, and Yspaddaden calls for servants to lift his fallen eyebrows so he can see the son-in-law. | 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 says Amaethon son of Don alone can prepare the wild land and will not come willingly, and that Govannon son of Don must rid the iron but works willingly only for a lawful king. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4603-4735 | high | The speaker recalls meeting the maiden's mother when nine bushels of flax were sown; he requires that flax for new land so it can make a white wimple for his daughter's wedding day. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4603-4735 | medium | The speaker requires Yskithyrwyn Penbaedd's tusk for shaving, plucked alive; only Odgar son of Aedd can pluck it, and only Gado of North Britain is trusted to keep 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 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 | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4737-4866 | high | Gwynn Mygdwn, the horse of Gweddw, swift as the wave, is required to carry Mabon in the hunt of the boar Trwyth, but Gweddw will not give the horse freely and cannot be compelled. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4868-4965 | medium | A condition-setter says further difficult things must be obtained before the seeker may have his daughter; the seeker says Arthur will obtain them, and the speaker says the daughter will be his wife after the marvels are accomplished. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4868-4965 | high | After polishing the sword, Kai asks for the scabbard to repair it, stands as if to sheathe the sword, cuts off Gwrnach's head, despoils the castle, and returns to Arthur's court with Gwrnach's sword. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4868-4965 | medium | Arthur asks which marvel to seek first; the company says to seek Mabon son of Modron, who cannot be found unless they first find his kinsman Eidoel son of Aer; Arthur and the warriors go to the Castle of Glivi, where Eidoel is imprisoned. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4967-5059 | high | Arthur tells Gwrhyr, Eidoel, Kai, and Bedwyr to pursue the quest; Gwrhyr is singled out as knowing all languages, including those of birds and beasts. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5061-5163 | high | Kai says Drudwyn can only be held by a leash made from Dillus Varvawc's beard, and that the beard must be plucked alive with wooden tweezers or it will be brittle. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5061-5163 | high | Arthur obtains needed animals and implements, travels through Armorica, Ireland, and the North, gathers dogs and Drudwyn, and hunts Yskithyrwyn Penbaedd; Kaw attacks the boar, takes the tusk, and the passage says Cavall was the dog by which the boar was overcome. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 | high | Arthur sends Menw to check for the precious things between Twrch Trwyth's ears; Menw becomes a bird, takes only a bristle, and is harmed by the boar's venom. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5256-5344 | medium | Twrch Trwyth makes a stand, kills several of Arthur's champions, makes a second stand, kills Gwydre son of Arthur and others, and is wounded. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5256-5344 | high | Mabon snatches the razor from Twrch Trwyth in the Severn, and Kyledyr Wyllt takes the scissors; before the comb is obtained, the boar regains footing and reaches shore. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 | high | Kynon remarks that the adventure is within Arthur's dominions; Owain proposes discovering the place, Kai speaks skeptically, Gwenhwyvar rebukes Kai, Arthur wakes, and after the meal Owain prepares horse and arms. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5346-5386 | high | Arthur asks if any marvel remains, and a man answers that it is "the blood of the witch Orddu" from "the confines of Hell." | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5346-5386 | high | Arthur asks if any marvel remains, and a man answers that it is "the blood of the witch Orddu" from "the confines of Hell." | 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 | Rhonabwy falls asleep and seems to journey with companions across Argyngroeg toward Rhyd y Groes on the Severn. | 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 | Pwyll is lord of the seven Cantrevs of Dyved at Narberth and sets out to hunt in Glyn Cuch, releasing dogs and sounding the horn. | 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 | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 | high | While Pwyll sits on the mound, he and his men see an unknown lady on a large pure white horse, wearing a shining gold garment and moving at a slow, even pace. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 | medium | An unnamed rider pursues the lady across an open plain; the more he urges his horse, the farther she is from him, though she keeps the same pace, and his horse fails. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 | low | The next day Pwyll's party returns to the mound; the lady appears in the same manner, and a young man on the swiftest horse cannot overtake her despite increasing speed. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 626-711 | high | Owain's horse is prepared by damsels; he goes to the glade, sees the black man, asks the road, follows it, and reaches the green tree, fountain, slab, and bowl. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6937-7016 | medium | At Harlech the companions eat and drink; three birds sing an incomparable song, seem far over the sea yet appear close, and the repast lasts seven years. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6937-7016 | high | At Gwales they enter a hall with two open doors and a closed third door toward Cornwall; Manawyddan says it may not be opened. They feast joyfully, forget sorrow, feel no weariness, lose awareness of time, and remain eighty years with the head. | 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 | During a hunt, dogs reach a small bush, retreat with bristling hair, and a pure white wild boar rises from the bush. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 | medium | Luned tells the Countess that her possessions can only be preserved by warfare and arms, that the fountain must be defended, and that only a knight of Arthur's household can defend it; she promises to go to Arthur's Court and return with a warrior. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7955-8056 | medium | At a vassal's house, the swineherd reports that a sow leaves the sty every day and no one knows where she goes; Gwydion asks that the sty not be opened until he is present. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 | high | Owain defends the Fountain with lance and sword for three years, overthrowing knights who come there and distributing the proceeds among his barons and knights. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 | high | Arthur is sorrowful over Owain’s three-year absence; Gwalchmai advises taking the household to avenge, free, or recover Owain; Arthur departs with three thousand men and Kynon as guide. | 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 | GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 | high | In his dream Maxen journeys toward a river source, reaches the highest mountain in the world, crosses into fair regions, and sees great rivers, a city, a castle, and a fleet at a river mouth. | record |
| Celtic Welsh | The Mabinogion | GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 | medium | The emperor tells the wise men of Rome that he saw a maiden in a dream and has no life, spirit, or existence because of her; they advise sending messengers for three years to the three parts of the world to seek the dream. | record |
| Celtic Welsh | The Mabinogion | GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 | high | The king of the Romans advises hunting by the way the emperor seemed to go in the dream; the emperor reaches the riverbank and identifies it as the place from which he went westward toward the river's source. | 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 says he will journey to a gate, enter a hall, sing, speak, silence royal bards, and free Elphin. | 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 | SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 | high | The concluding books are named the Great Journey and the Ascent to Heaven; after Krishna's death, the Pandavs place Prakshit on the throne, retire to the Himalayas, and die one by one except Yudhishthir, who proceeds to heaven in a celestial car. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | medium | With harp on shoulder, the minstrel goes to the burial ground of Yathrab, asks God for the hire of his harpstrings, plays, weeps, and sleeps on a grave with the harp as his pillow. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 | medium | The post elects what will not decay and is buried like a corpse in hopes of resurrection at the judgment day; the poet draws a lesson about breaking with earthly things after the Lord’s call. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 | medium | A heavenly voice calls 'Umer and tells him to relieve the want of a highly esteemed servant in the public burial-ground. | 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 | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | high | "Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them." | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | medium | "Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them." | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 | high | The husband tells his wife that what she sees as greed is heaven’s mercy, urges trial of true poverty, and calls poverty true riches, contentment, and a crown. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 | medium | The passage says the treasure is to be sought, the ruin is before the eyes, apparent treasure is vanity, and entity and nonentity are in a contested relation. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 | medium | Saints are described as minds of minds and pilots for thousands; the world is dark and needs God’s sunlight. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | 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 | They reach Abraham’s tomb at Hebron; a domed edifice appears, filled with green-clad forms who meet Jelāl and conduct him inside. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 | high | Shemsu-’d-Dīn of Tebrīz comes to Qonya after gaining a reputation for sanctity, traveling widely in search of spiritual teachers, and praying to know the most hidden favorite of the divine will; Jelāl is designated to him. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | medium | A prophetic saying declares that God is not contained by earth or heaven, but “Believer’s heart can Me contain,” and directs the seeker to look among God's servants. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 | medium | The Arab man takes the water-pot, travels by day and night, guards it from breaking, while his wife prays for him and the pot, calling a pearl a drop from the fount of life and from non-existence. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 | high | Love for other than the Lord is called death of the heart; sincere adoption of God’s poverty is said to secure God’s rich pleasure. | 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 11742-11842 | high | The speech compares his arrival to seekers who unexpectedly encounter beauty or greatness: a girl at a baker’s shop, a park-walker, a merchant drawing well-water and encountering Joseph, Moses seeking fire and finding the burning bush, and Jesus escaping foes. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | high | The world is called a mighty water-pot and one drop from the ocean of His grace; a latent treasure bursts forth, and a branch canal from God’s grace overwhelms the water-pot of space. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | medium | One bound on pilgrimage is told to seek pilgrims from Hind, Tatary, or Hadramout, not to inspect features or skin, but to inquire into thoughts and hearts. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 | high | The Arab’s want disposes him to travel to the Caliph’s court, and the Caliph’s merciful bounty toward the Arab’s wretchedness is recalled. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | high | The passage tells the listener to select a Teacher and follow him; the Teacher is likened to summer’s glow and the moon, and Young Fortune is named as truth’s real Teacher. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 | medium | Travel without a guide is dangerous; on an unknown path one should not go alone, and without a Teacher demons will frighten and mislead the traveler. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | medium | Those who have freed themselves from the body and killed pride’s demon are described as honored in the spheres; sun and clouds serve them, and the sun is said to have swerved from them. | 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 | 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 | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 | high | A transient ray is said to mislead nations; many stages remain before the traveller reaches home; glowing iron’s redness is only reflection from fire. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 | medium | Hearers seize the literal note of God’s truth-warbling bird and ruin its meaning by dark suppositions; saints use technical terms unknown to worldly reasoners. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 | medium | Saintly wisdom bears people aloft, while worldly science is a burden, compared to an ass loaded with volumes; sacred lore and God’s cup free one from fleshly lust. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | high | The Roman curtains are withdrawn, and all the Chinese paintings and designs are reflected perfectly on the high-burnished wall. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 | medium | “Can man e’er grasp beneath his feeble arm / The sun of truth, eternal luminary, warm?” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | medium | “That hope and fear are nourished by a curtain’s shade. / ’Tis through uncertainty that hope and fear invade.” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | high | The passage says all but love of God is a snare, urges grasping the cup of life, seeking everlasting day in the night, increasing in knowledge, and finding the Fount of Life in a land of gloom. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 | high | The prince thanks Sa'di with presents; Sa'di later goes to Qonya, kisses Jelal's hand, and is received by the dervish circle. | 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 | “Thou art ‘the Gate;’ the Prophet, ‘Science’ City’ is” and ‘Alī is described as a ray from the Prophet’s sun. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 | medium | The speaker asks whether the vision is spell or truth, asks ‘Alī to disclose his secret, and says moonlight emerging from cloud would guide midnight travellers safely home. | 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 14189-14300 | high | The speaker prays to the Answerer of prayer for guidance, protection from error, reprieve from judgment, preservation among saints, shelter, and union with God. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | medium | God is called the Guide of all; the blind man needs staff and guide; all besides the Lord is fatal like consuming fire; divine mercies are likened to bounteous rain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | medium | The speaker calls the fruit of death savoury, says the slain live, asks friends to slay him, and says death is eternal life and will bring him to his love. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | medium | The speaker urges the addressee to give his hand, quit doubt, forsake the dunghill, enter the abode of bliss, follow light from darkness over the abyss, enter heaven’s gate, and avoid the bottomless pit. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 | medium | The Fountain or Water of Life is imagined to rise in a land of darkness beyond the inhabited earth. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 | high | At the extreme lote-tree in the highest heaven, Gabriel could go no further, while Muḥammad continued to God's presence. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 | high | A rich merchant of Tebrīz arrives in Qonya and says he travels not only for money but to meet eminent men in each city. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 | low | A journey is identified as Moses’ journey recounted in Qur’an xviii.64-81, with related Qur’anic references noted. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 | medium | Jelāl places his hand on the wall; a doorway opens, and the merchant sees the distant Firengī man lying in a marketplace. | 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 | Jelāl sits in Salāhu-’d-Dīn the Goldbeater’s shop among disciples when an old man enters lamenting and asks help finding his seven-year-old son, missing for several days. | record |
| Sufi | The Mesnevi | AS COLLECTED BY THEIR HISTORIAN, / JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1; lines 173-206 | low | The contents list Tale V, “The Lion and the Beasts”; Tale VI, “The Greater (Spiritual) Warfare”; Tale VII, “The Merchant and the Parrot”; and Tale VIII, “The Harper.” | 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 | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 208-312 | medium | After his father’s death, Jelāl went to Aleppo and Damascus to study, returned to Qonya, and became professor of four colleges; his reputation for learning and sanctity grew. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 | high | The sheykh’s son goes on foot to visit Jelāl, uncovers his head, becomes his disciple, and says his father told him to wear ironed sandals, take an iron-shod staff, and seek Jelālu-’d-Dīn. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | high | 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 | Jelāl commands the dead flute-player Hamza to arise; Hamza rises and plays flute for a three-day religious festival, over a hundred Roman misbelievers convert, and life departs from the corpse when Jelāl leaves. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 | high | The young man recounts falling asleep in the Arabian desert, being left by the caravan, waking alone in trackless sands, and wandering exhausted. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 | medium | Fakhru-’n-Nisā, a lady-saint in Qonya known for sanctity and many miracles, attends Jelāl’s meetings; when friends urge her to make pilgrimage to Mekka, she goes to consult Jelāl, who greets the idea before she speaks. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 314-412 | medium | Jelal is said to have instituted a dervish order with mourning dress for Shemsu-'d-Din, and to have adopted flute, rebeck, drum, tambourine, singing or chanting, and holy dance to draw people toward devotional love for God, compared to sweetening medicine for a child. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | medium | While young Jelāl preaches on Moses and Elias, a stranger listens and says Jelāl might have been the third with them; the disciple surmises he may be Elias. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | medium | A friend leaves Jelāl at Qonya, travels to Damascus, and finds Jelāl seated in a corner of his room there. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 | medium | The creature swears by the soul of Mevlānā that it will go and return, says it and a nation of twelve thousand believe in him, and says Jelāl teaches divine mysteries to them at the bottom of the sea. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | medium | Desert Arabs, nomads, camels, and sheep gather to hear the flute; listeners cease ordinary activity and enter delight, tears, and transports. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | Siddīqa, a Roman-origin slave girl named by Jelāl, sometimes has miraculous visions: aureolas of heavenly light in green, red, and black, angels, and souls of the departed. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 | high | Jelāl says heavenly light in some eyes can mislead with beautiful forms, preserve others in chastity and lead them to the Maker, draw others to exterior beauty, entrance some with the hidden world, or precede a special sight and near approach to God. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 | high | Jelāl answers an admirer troubled by music and dancing: under mortal necessity forbidden food may be eaten; men of God are in extreme danger, and only song, music, and dance save them from the overwhelming divine manifestations that would melt saints’ bodies like wax or snow. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 | high | Shemsu-’d-Dīn of Tabriz is given exalted titles, travels seeking human and spiritual instruction, finds no teacher equal to himself, seeks God as the beloved object of the soul, and wears coarse felt that hides his spiritual greatness. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 | low | The translator says he is in the position of Sa'di's raindrop and is at most a diver risking extinction in hopes of offering an acceptable pearl of price to readers. | 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 I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | medium | Jelāl sends Sultan Veled to Damascus; he finds Shemsu-’d-Dīn in an inn playing backgammon with a young Firengī saint, brings him back to Qonya, and Jelāl embraces him with renewed devotion. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | high | Forty days after Shemsu-’d-Dīn’s disappearance, Jelāl appoints Husāmu-’d-Dīn deputy and sets out to seek Shems in Damascus for the third time; Syrian learned men become disciples, and he later returns to Qonya. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 | medium | When adolescent, Bahā’u-’d-Dīn Veled is extremely learned; his mother’s family wishes to raise him to the throne, but he rejects it. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 | medium | Bahā’u-’d-Dīn Veled goes from Bagdād to Mekka, performs the greater pilgrimage, proceeds to Damascus and Malatia, and hears there of Jengīz’s death. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 | low | The Grand Vazīr's fee is negotiated from forty thousand to thirty thousand pieces of silver; after being charmed by mysteries revealed during the audience with Shems, he sends the abated ten thousand, and Husām uses such monies to relieve the holy community, Jelāl's family, the Goldbeater's family, and dependants. | record |
| Sufi | The Mesnevi | CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 | medium | In his last illness, Husamu-'d-Din tells Sultan Veled not to fear his bodily departure, promising to remain near in another form and guide him through night visions. | record |
| Sufi | The Mesnevi | CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 | high | ‘Ārif suddenly raises his head, gives a loud awe-inspiring shout that makes those present tremble, and then returns to sleep without speaking. | record |
| Sufi | The Mesnevi | CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 | medium | The passage identifies the Mathnawi/Mesnevi as the book of rhymed couplets, containing the roots of religion and treating mysteries of reunion and sure knowledge; it is called divine jurisprudence, law, and evidence. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | The speaker counsels casting off lust's bonds and greed, addresses love as physician and cure, says the earthly frame ascends to heaven through love, and names Mount Sinai, God's descent, and Moses quaking. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | A powerful and wealthy prince goes hunting, sees a fair handmaid near a grove, falls in love, spends gold to obtain her, and she later falls sick. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 | high | The prince goes barefoot to the worship-house, bows at the altar, weeps over the floor, and prays to God as refuge and guide. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | medium | Love is described as a probe of hearts that draws mortals heavenward; attempts to portray love in words or writing are inadequate. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | Mundane perception guides earthly matters; religious sense leads toward God's glories, and the soul's health is found through suffering and wasting of the flesh followed by rebuilding. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 | high | Each night God frees the soul from the trap of flesh to learn hidden records; the soul is like a bird set free from a cage, and sleeping people lose ordinary ranks and cares. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | high | “Our souls, if not awake to God’s most holy truth, / Are not awake”; the soul is buffeted by fancies of loss, profit, life, and death. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 | medium | Life is called a quiver wasted by chasing phantoms; God’s servants are His shadows on earth, and the seeker is told to cling to saints, avoid the maze without guidance, and seek Tebrīz’ Sun or Husāmu-’d-Dīn. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | medium | Ten thousand additional worlds may be seen by turning vision toward God; the world is finite, a prison around the soul, and divine essence is hidden by forms and qualities. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 | high | The Vazir conceives another stratagem, withdraws from public life, remains in a cell for forty days or more, and his followers mourn and miss his example, words, and prayer. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 | high | The Vazir tells the disciples to stop their ears to human speech, remove what blinds their eyes, discard outward sense and thought, and hear within God’s call, “Come unto Me.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 | medium | The Vazir says pursuit of mundane things leads across wastes, hills, and ocean springs; he asks where the Fount of Life can be found and says life-rills are abnegation and self-denial. | 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 | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6964-7025 | medium | The speaker compares sound and rotten fruit to sense and nonsense, says spirit gives value to words, and urges company with spirit-seekers. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 | high | Speech of worthy men leads toward truth; society with saints leads to piety; saintly communion refines a rock or pebble into a pearl. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | medium | The lion says God sets a ladder before the feet, gives hands as tools like spades, shows work, commands responsibility, and invites seeking and union with Him. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | medium | The lion says gratitude expands power, treating favor as compulsion removes power, and compulsion is like sleep before reaching the fruitful Tree of Life. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 | medium | The lion says gratitude expands power, treating favor as compulsion removes power, and compulsion is like sleep before reaching the fruitful Tree of Life. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7566-7673 | medium | The lion says worldly stratagems are vile, heavenly stratagems are worthwhile, the world is a dungeon, and one should burst the prison gate and be free from fear. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7675-7775 | medium | “A stratagem I’ll plan, and cheat this grim tyrant. / My wily plan shall save the souls of all alive”; the passage compares this to prophets promising salvation from doom. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | high | The passage warns that smooth words can be traps, hooks, and snares, then contrasts a holy man, from whom crystal waters of religion flow, with a dry worldly sandbank, and urges seeking wisdom from the pure-minded. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | medium | The passage links sloth with the creed of compulsion, compares compulsion to splinting an injury, and says that one who truly loses a leg in God's fight will be met by Buraq, a chariot of light. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 | medium | People think their coursers are lost, are borne many miles by a roadster, then wail, ask the way, and are told the horse they see is not the horse they want. | 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 | medium | The passage warns that great prosperity does not last, calls worldly life temporary, and urges forsaking earthly rest so the soul may enjoy heaven's cup. | 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 8535-8646 | high | The passage says cleansing the heart from passions reveals a court or presence; Ahmed's cleansed heart sees God's countenance, and a heart-window toward heaven sees a ray from the Sun of Righteousness. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 | medium | The passage says, “The world’s eye man is” and that the real eye strives to see the “Friend.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | The ambassador hears wise words, seeks ‘Umer with increased zeal, loses horse and chest, wanders, and asks how such an invisible man can exist. | 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 8648-8751 | high | The ambassador asks how a soul from heaven can come down to earth, and how so great a bird can be enclosed in a cage. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | medium | Human hesitation is attributed to divine enigmas; choice comes through an inward voice, and the heart may receive inspiration if doubt is cleared from the mind's ear. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 | medium | A human moved by the Lord can cleave natural features; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosure of heaven's mystery would burn the world like fire burns wood. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | high | In ignorance souls are chained in God’s prison; in wisdom, by God’s help, they regain liberty; sleep and waking are also attributed to God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | high | Taking refuge in the Qur’an is linked to the spirit of Muhammed; the Qur’an is called the essence of prophets, who are compared to whales in the ocean of God’s might. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 | medium | The addressee is told to empty the stomach of greedy desire for bread, find the heart filled with love for God, and wean the infant soul from the gross milk of greed. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 | medium | The speaker addresses God as justice’s fount and says: “When ‘I’ and when ‘we’ shall unite both in One, / Absorbed they’ll be in Thy essence alone.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 | medium | The narration returns to the merchant’s lament and gives maxims about a drowning person’s struggle, exertion until the last breath, and the king at the window. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 | high | “The body’s a cage and a thorn to the soul”; body and soul then speak to one another. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | The speaker says the words come from the supreme Spirit; perfume before flowers and imagined fermentation before wine become images of hope drawing souls toward paradise where rivers flow. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | Hope led Jacob in quest of his son; sorrow cost him sight and hoped reunion restored light; the listener is urged to be Jacob if not Joseph, Ferhad if not Shirin, and to see Majnun’s ravings if not Layla. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 | medium | The Prophet says the Lord's breathings occur in days of pilgrimage and urges listeners to attend to signs with ears and minds. | 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 | high | Sultan Veled relates that at Balkh, when Jelāl was six, he was on the roof reciting the Qur’ān with other children; when they proposed jumping to a neighboring terrace, he called that suitable for animals and suggested springing to the firmament and visiting God’s realm. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 | medium | The passage says God one day appeared visibly to Jelāl, and he fainted; after regaining consciousness, he heard a voice from heaven. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | medium | The hearer is warned that doubt and bondage to the body show lack of soul; the soul has no dimensions; the hearer is urged to lift the eyes to God's light and journey despite rain because it is light. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 | medium | The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10597-10622 | medium | The sought object is the fleece of the ram that carried Phryxus along the Hellespont to Colchis. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 | medium | The fable summary says Jason arrives in Colchis with the Argonauts, demands the Golden Fleece, is preserved by Medea's enchantments, obtains the prize, carries off Medea, and returns to Thessaly. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 | medium | Æetes seizes Athamas' treasures; the Greeks plan an expedition to recover them and avenge Phryxus. Pelias, fearing an oracle about a one-shoed person, sends Jason into the perilous expedition after Jason loses a shoe at a river. Young nobles choose Jason as leader and embark in the Argo. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 | medium | "Jason, by the aid of Medea, having conquered the bulls that breathe forth flames" | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 | medium | Virgil and Ovid are said to represent Aeneas as going to the Cumaean Sibyl's cave to learn the success of future wars. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | high | The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kingfishers. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 | medium | After feasting and sleep, they go to the oracle of Phoebus, which bids them seek the ancient mother and kindred shores. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 | high | After seven days and nights of fasting and prayer, Rabia loses the brought food to a cat, the lamp goes out as she goes for water, and a voice tells her the world and divine love cannot coexist; she says she expelled earthly love and prayed for absorption in God's love. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 | high | Rabia asks God to give her worldly goods to God's enemies and what is reserved for her in Paradise to God's friends, 'for it is Thou only Whom I seek.' | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 | medium | A learned theologian of Basra visits Rabia and begins to enlarge upon the defects of the world. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 | medium | Ibrahim joins a caravan to Mecca. Servants seeking him fail to recognize him, beat him after he calls himself a sinner and infidel, and later apologize. He remains in Mecca and supports himself by daily toil. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 | medium | Ibrahim joins a caravan to Mecca. Servants seeking him fail to recognize him, beat him after he calls himself a sinner and infidel, and later apologize. He remains in Mecca and supports himself by daily toil. | record |
| Sufi | Mystics and Saints of Islam | XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 | medium | The author says some treat Mohammadan mysticism as a late alien importation, but argues that its roots are in the Koran, while allowing later derivation from Christian, Neo-platonic, and Buddhist sources. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | high | While climbing a wall to see a girl he loved, Fudhayl hears: "Is not the time yet come unto those who believe that their hearts should humbly submit to the admonition of God?" He replies that the time has come. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | medium | As a child, Bayazid studies the Koran; after hearing the verse about serving God and parents explained, he asks his mother whether she will give him to God or ask God to give him to her, and she gives him up to the Lord. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | high | 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 | high | Zu'n Nun reports seeing a blind bird fall from its nest; the ground splits and gold and silver trays emerge with sesame and water, leading him to renounce the world and remain at the door of divine mercy. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | Schakran grieves that he was not chosen as the saint's successor; in sleep he hears a voice saying divine favor is a free gift and that an erring servant has been called to repentance; Schakran repents his ambition. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | high | While circling the Kaaba, Zu'n Nun sees a pale, emaciated man who affirms love and nearness to the Friend and says those whom the Friend approaches most nearly are most severely tried. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | medium | Zu'n Nun daily prays for uncertainty about tomorrow's subsistence, absence of honor among people, and seeing God's face in mercy at death; near life's end he says the first two were granted and trusts the third will be granted. | 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 | APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM; lines 200-245 | low | The mysticism of Islam and Christendom is said to have many points of contact and perhaps to bridge the gulf separating Islam from Christendom and modern civilization. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | medium | Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | medium | Mansur's hands and feet are cut off; he says bodily mutilation is easy compared to severing links to the Divinity, speaks of other feet for traversing both worlds, and uses blood as ablution. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 | medium | Habib remits all debts owed to him, announces that debtors may take back their bonds, and gives away all the wealth he had amassed. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | high | Hasan avoids praying with Habib because of faulty pronunciation; in a dream the Lord says prayer with Habib would have surpassed Hasan's other prayers because Habib's heart feels rightly. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | medium | In an autobiographical fragment, Avicenna says he prayed in the mosque when perplexed, studied by lamp at night, drank wine when tired, and often discovered solutions in sleep. | record |
| Sufi | Mystics and Saints of Islam | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 248-347 | medium | Hellaj is condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribe to him “I am the Truth” and a teaching that purification allows the Spirit of God to enter as it entered Jesus. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | high | In the allegory, the narrator excursions with friends and meets an old man whose advanced age contrasts with his youthful ardour and unbent, unwithered appearance. | 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 | high | The old man counsels that the journey will be impeded and difficult, progress will be interrupted, and wholehearted effort weakens the companions while yielding to them causes defeat. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 | high | Washing or refreshment in flowing waters from a fountain near a stagnant pool gives the traveller energy to cross deserts, scale Mount Kaf, and evade hell's guardians and the abyss. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 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 VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | high | A region inhabited by angelic-origin beings is described; these beings communicate with man, aid spiritual progress, and are identified as intellectual faculties desiring release from irascibility and concupiscence. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | medium | The highest region contains pure spirits. The Lord is exempt from desire and beyond full description or comparison; divine beauty and bounty are represented by Face and Hand, glory dazzles even cherubim, and saints who glimpse divine beauty remain entranced and saddened after ecstatic return. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 | high | The narrator explains that the allegory concerns the progress and development of the human soul, which is created for eternity; its union with the body aims at forming a spiritual and independent microcosm. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 | medium | The poem says the soul remembers the protected park, weeps, approaches departure for the spiritual world, coos on a lofty pinnacle, and comes to knowledge of every mystery in the universe. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | medium | “Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate ... But not the master-knot of human fate.” | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 | high | The pole surrounded by darkness signifies the soul of man, which cannot attain truth unless guided by divine grace, after which it emerges into full light. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2946-3022 | medium | The passage says Ghazzali found rest and peace in Islam after long search and devoted his energies to opposing destructive forces; it lists his defense of revelation, refutation of heretics, championing of orthodoxy, and urging of Sufi mysticism and asceticism. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | medium | Muhammadan dynasties favored literature and science; earnest spirits, weary of political confusion, cultivated the inner life as refuge, and Ghazzali is named as the most striking figure. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | high | A deep unrest and thirst for peace led Ghazzali to give up his appointment and enter religious seclusion at Damascus and Jerusalem; this, with pilgrimage to Mecca and Medina, lasted nearly ten years. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 | medium | Near the close of life Ghazzali again resigned to live contemplatively at Tus, spending his remaining days in devotional exercises, Sufi fellowship, and religious instruction of the young; he died in 1111 and founded a Sufi convent and jurisprudence professorship. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 | medium | While contemporaries pursued metaphysical theories, Ghazzali laid stress on self-observation and self-knowledge, expressed by the saying that one who knows himself knows God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 | high | The Mantiq-ut-tair is an allegorical poem in which birds representing mystics journey under the hoopoe to the court of the Simurgh, a mysterious bird dwelling in Mount Kaf, the world-encircling mountain. | 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 | The seventh valley is Poverty and Annihilation; the pilgrim's condition is described as forgetfulness, deafness, dumbness, fainting, and annihilation, with images of shadows vanishing before the sun and figures erased on the ocean. | 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 | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 | high | Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 | high | Countless birds start; only thirty arrive exhausted at the Palace of the Simurgh and state that love drove them to seek Him as king. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 | high | He dreams he is fated to leave Mecca for Roum and become an idolator; on waking he decides to go to Roum for the dream’s explanation, accompanied by four hundred disciples. | 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 | medium | 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 | CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 | medium | At night Gabriel is near the Throne and hears Allah answer someone’s prayer; Gabriel assumes the suppliant must be a great saint and begins searching for him. | 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 | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 | high | In the preface to Hikmat al Ishrak, Suhrawardy says knowledge was revealed through inspiration in lonely contemplation and soul-combats, that spiritual science is not restricted to an elect class, and that the Horizon of Illumination does not withhold otherworldly secrets. | record |
| Sufi | Mystics and Saints of Islam | THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 | medium | The book addresses those devoted to both theosophy and philosophy; the reader should have felt a flash of divine light and should build upon spiritual perceptions. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | medium | Jalaluddin is powerfully affected by Shams's words, converses with him in lonely desert places, neglects teaching, and sees Shams persecuted by disciples; Shams flees, and Jalaluddin follows him in love and longing and persuades him to return. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | The Mevlevis' “gyrations are intended to symbolise the wheelings of the planets round their central sun and the attraction of the creature to the Creator.” | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | The passage says Rumi's pilgrimage verses exemplify Sufi spiritualization of Islamic rites: the essential Kaaba is the heart, repeated circumambulation is vain if one wounds a heart, God asks for the heart rather than riches, and the spurned heart is a clear glass where God may be discerned. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 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 4355-4473 | medium | The narrator says Rumi presents God as more immanent than transcendent and introduces a passage portraying man ascending through stages of existence back to his Origin. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 | high | Early Islam placed stress on cultivating love to God; Rabia is an outstanding female Sufi example; this was connected with ecstatic states, visions, intuition, divine illumination, and contemplation of God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 | medium | The ecstatic bent of Islamic ascetics and later Sufis is said to arise from these beginnings; the passage adds that people attributed inner feelings to outer causes and sought outside themselves the Divinity carried within. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | high | Man must polish the soul from concupiscence and self-love until it reflects God like a clear mirror; discipline is compared to the rubbing needed to polish a mirror. | 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 | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | medium | The passage cites an ancient oriental belief that the sun transforms common stones into jewels, then compares this with hearts becoming clear and divine through love's refining ray and reflecting God's light. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4639-4734 | medium | Egypt is described as favorable to mystic tendencies; Christian anchorites practiced austerity in the Thebaid; Arab chroniclers associate Egypt with the origin of Arab mysticism; Zu'l Noun, Omar Ibn Faridh, and Sharani are named; Sharani is revered in Cairo as a saint. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 | high | Mullah Shah is born in Erkesa in Badakshan; at twenty-one he leaves relatives and country, studies in Balkh, travels to Kashmir, and resolves to seek Sheikh Mian Mir in Lahore. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | high | Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Dara-Shikoh is religiously inclined, prays and meditates at night, becomes curious about Mullah Shah, and leaves the palace one night with Mujahid to visit him. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | 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 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 | medium | Dara-Shikoh had studied different sects and Sufi philosophers; his thirst for the boundless ocean of Unity increased, and he read inspired works such as the Pentateuch, Gospels, and Psalms so that one expression of God's word might elucidate another. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 | medium | Dara-Shikoh seeks to understand why Divine Unity is frequently discussed in Hindustan and accepted by ancient Indian philosophers, while contemporary false philosophers are criticized for denying God's unity and attributes. | 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 I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | medium | Ghazzali is reported as saying that one unmoved to tears by Qur'an recitation should pretend to weep, because forced acts may later become spontaneous. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | Sufism is described as constant devotional exercise, living solely for God, abandoning worldly attractions and ordinary aims, separating from society for devotion, and being named Sufism among pious persons in later centuries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | The disciple of the spiritual life wages warfare with himself; struggles with passions produce states, some of which become lasting stations through repetition. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 | high | Spiritual combat and meditation are usually followed by the lifting of sensory veils and perception of certain worlds that belong to the things of God, which the sensual man cannot perceive. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | high | Practitioners of spiritual combat become disentangled from sense-things, perceive the real nature of things, know events before they happen, and command inferior beings through prayer and spiritual force. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 | high | Moderns value disentanglement and speak of mysteries when the veil is removed; through ascetic meditation the soul's perception may comprehend all existence, from the throne of God to drops of rain; Ghazzali describes the necessary practices. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | medium | The passage describes Mansur-al-Hallaj as a celebrated Sufi put to death at Baghdad in 919 A.D. for exclaiming in mystic ecstasy, “I am the Truth.” | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 | medium | Rumi contrasts leaving Jesus and cherishing an ass; Jesus' portion is knowledge and wisdom, and lust should not vanquish reason. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 | medium | One tradition calls Christ 'Imam al ashin,' glossed as 'Leader of the wanderers.' | 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 638-672 | high | Ghazzali narrates leaving his family in Bagdad, going to Damascus for two years to study Sufism, and afterward making pilgrimage to Mecca and Medina. | 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 848-918 | medium | Hasan says renunciation from dread of hell-fire and patience from hope of Paradise are lesser than acting only to please God. | 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 848-918 | medium | “My state is like that of a man shipwrecked in the sea, who is clinging to a solitary plank.” | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 | high | On pilgrimage she halts in the desert and says, “I am a stone, and so is the Kaaba... That which I need is to contemplate Thy face.” | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 | medium | Asked whence she comes and where she goes, Rabia answers, “From the other world” and “Into the other world,” while doing its works in this world. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 | high | A dervish falls into the Tigris, is asked if he wants rescue or drowning, and replies that God’s will should be done and asks what he has to do with wishing. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | high | Dhikr is defined as recollection, mentioning, remembering, or thinking of God; Sufis repeat divine names or formulas with intense concentration and regard it as enabling uninterrupted communion with God. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | medium | Ghazālī’s method requires solitude, exclusion of all but God, continuous repetition of “Allah,” cessation of tongue motion, disappearance of the word’s letters and shape from the heart, awaiting divine mercy, and possible shining of the light of the Real in the heart. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | medium | Meditation is identified as self-concentration similar to Buddhistic dhyāna and samādhi, linked to the Prophet’s saying about worshipping God as though seeing Him or knowing He sees the worshipper; this prevents evil thoughts and diabolic suggestions. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 | high | The Sufi is described as advancing with uncertain steps toward the Light. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 | high | God is described as light, visible only to the heart; the heart’s vision beholds unseen things through the light of certainty, a beam of God’s own light. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | high | Sarī al-Saqatī asks not to be punished by being veiled from God; the passage says veiling is the hardest pain in Hell and unveiledness the greatest pleasure in Paradise. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | high | The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God. | record |
| Sufi | The Mystics of Islam | 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 | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 | high | The book is included in a series about seekers in quest of reality; Sufism is described as Islamic religious philosophy and as apprehension of divine realities; Mohammedan mystics are said to call themselves followers of the Real. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 | medium | Fanā is summarized in three stages: extinction of passions and desires, passing-away from objects and thoughts through concentration on God, and cessation of all conscious thought, including the passing-away of passing-away. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 | high | Sufis are said to have discovered that ecstasy could be induced by concentration, dhikr, music, singing, and dancing, all discussed under samāʿ or audition. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 | high | A theory credited to Pythagoras and Plato says music recalls celestial harmonies heard before the soul’s separation from God; Rūmī’s verses speak of the song of the spheres, melodies heard in Paradise, and veils of earth and water. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | high | Sufis distinguish heart, spirit, and inmost soul; the heart knows God and can reflect divine content when illumined; the Prophet is cited on the faithful servant's heart containing God. | 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 | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | high | Niffari is introduced as a wandering dervish whose revelations discuss gnosis; seekers are classified as worshippers, philosophers and scholastic theologians, and gnostics possessed by ecstasy. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 | medium | God tells the speaker to cleave outwardly to the Sunna and inwardly to the gnosis given by God, and says the speaker hears God and sees God as the source of all things. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 | high | The Sea is explained as spiritual experiences in the mystic's journey to God; the seeker is warned not to rely on good works or anything other than God, since such supports are like sinking ships or planks. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 | medium | The passage says the Sufi aim is not personal likeness to God but escape from unreal selfhood and reunion with the One infinite Being. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | medium | When divine attraction becomes manifest, it expels preoccupation with sense and cognition, bodily and spiritual pleasures are surpassed, self-mortification ends, and contemplation delights the soul. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | high | The Sufi axiom says a person cannot know what is not in him; the gnostic is the microcosm, a copy in God's image, and knows himself through God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | medium | The passage says outward creeds and rites do not matter from this standpoint; a poem locates the true mosque in a pure and holy heart rather than stone, and the gnostic sees one real object of worship among all creeds. | 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 many Sufis honor the Prophet and outward devotional forms while allegorizing them, and introduces pilgrimage as valid only with corresponding movements of the heart. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 | high | Junayd questions the pilgrim about whether each pilgrimage action had an inward counterpart: leaving sins, traversing stations to God, discarding human qualities, contemplating God at Arafat, renouncing desires, beholding divine beauty, attaining purity and virtue, ceasing wishes, sacrificing worldly desire, and casting away sensual thoughts; the pilgrim answers no, and Junayd says the pilgrimage has not been performed. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | high | “Amongst the crowd of dervishes hides one, / One true fakīr. Search well and thou wilt find!” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | high | The passage asks how to discern the soul of goodness in evil things and answers: by love and the knowledge that only love can give. | 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 | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 | medium | Mystical experience can be communicated only through 'types and emblems drawn from the sensible world'; Ibn al-ʿArabī says gnostics 'can only indicate them symbolically.' | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 | high | Higher Sufi mysticism, represented by Rumi, is said to teach that the phenomenal is a bridge to the Real; a couplet says love of this world or that will lead yonder at last. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | The lover beholds divine beauty in many souls and “ascends to the highest beauty” by “this ladder of created souls.” | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | A devotee prays aloud at night; Satan appears and tells him to be quiet because he will receive no answer, so the devotee hangs his head in silence. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Love is called “the astrolabe of heavenly mysteries” and is said to bring intense conviction from immediate intuition rather than reasoned belief. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | high | Love is called the divine instinct of the soul; the soul is first-born of God, lived in Him before creation, and is an earthly exile longing for home. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | medium | A poem says love is flying heavenward, rending a hundred veils, renouncing life, faring without feet, and seeing this world as invisible. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 | medium | A generalized Moslem is said to take telepathy and occult phenomena for granted and to believe in an unseen world always present, partly revealed to all, but freely accessible only to few. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 | high | The passage identifies the Moses and Khadir story in Qur'an 18.64-80 as a classical instance; Khadir is described as an immortal sage with God-given knowledge, and Moses asks to accompany him, accepting the condition that he ask no questions. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 | high | Sahl ibn Abdallah is cited as saying that the greatest miracle is substituting a good quality for a bad one. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | medium | Travelers ask Khurqānī for protection on the road; during a brigand attack one invokes his name and becomes invisible with his camel and goods, while others lose possessions. Khurqānī explains that he invokes God really on their behalf. | 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 | Tawakkul Beg sits before Mollā-Shāh, has his eyes bandaged, concentrates on his heart, experiences the opening of the heart and an overturned cup set upright, and sees the master inwardly and outwardly. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3570-3593 | medium | “It may be dangerous to worship God by one’s own inner light, but it is far more deadly to seek Him by the inner light of another. Vicarious holiness has no compensations.” | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 | high | Opening verses from Rūmī say that what follows is hidden and inexpressible; a wooden horse or boat is needed at sea; silence is the wooden horse and guide of sea voyagers. | record |
| Sufi | The Mystics of Islam | CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 | high | Jesus passes three groups of three men: one group is lean and pale from fear of the Fire, another from longing for Paradise, and a third from love of God; Jesus says the third group is nearest to God. | record |
| Sufi | The Mystics of Islam | CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 | medium | Ascetic and quietistic tendencies are said to harmonize with Christian theory; Gospel and apocryphal sayings of Jesus are cited in old Sufi biographies; Christian anchorites teach wandering Moslem ascetics; woollen dress, vows of silence, litanies, and other practices are traced to Christian origin. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | high | The passage states that realizing the nonentity of the individual self is realizing essential oneness with God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 | medium | The enraptured Sufi who has gone beyond subject and object and broken through to Oneness can deny being anything or affirm being all things. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | high | For some Sufis, fanā is the end of the pilgrimage; no relation remains with the world, nothing of themselves is left, they are dead as individuals, and devotees who never return to sobriety fall short of the highest perfection. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | high | The Perfect Man’s third journey turns toward God’s creatures as Apostle or Sheykh and reveals himself to different seekers according to their degree, surpassing every mystical station. | 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 | medium | “Seventy Thousand Veils separate Allah, the One Reality, from the world of matter and of sense,” and every soul passes through them before birth; the inner half are light and the outer half darkness. | 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 4242-4635 | medium | “Journeys, mystical, 163, 164. See Path, the.” | 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 | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 | medium | The index includes 'Pilgrimage, allegorical interpretation of the,' 'Veils, the seventy thousand,' 'Symbolism, mystical,' and pilgrimage place names such as Safā, Marwa, Minā, Muzdalifa, and Mecca. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 5021-5104 | medium | The passage advertises Quests Old and New by G. R. S. Mead, editor of The Quest Series and author of other named works. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 | high | Ibrāhīm ibn Adham appears as “a prince of Balkh who abandoned his throne and became a wandering dervish--the story of Buddha over again.” | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 | medium | The passage says individual Sufis vary in relation to Islam; they generally acknowledge the Koran and Traditions as standards but reject an external authority to decide orthodoxy or heresy, valuing immediate doctrine from God. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam / THE MYSTICS OF ISLAM / THE QUEST SERIES / FIRST LIST OF VOLUMES.; lines 69-142 | medium | "Judaism, Christianity and Islam have no little in common" and their common spiritual content can be appreciated in their mysticism. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 | high | The tarīqas or paths by which Sūfīs seek God “are in number as the souls of men” and vary infinitely. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | high | “Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.” | record |
| 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 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 | medium | Shibli asks Junayd for the pearl of divine knowledge; Junayd says he must cast himself into the ocean to win it and first orders him to sell sulphur, then to become a begging dervish. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 | high | The training includes fasts, vigils, silence, solitary meditation, and battle against oneself; the Path is discussed under poverty, mortification, trust in God, and recollection. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 | high | True poverty is defined as lack of desire for wealth; faqir and dervish designate the mystic stripped of distracting wishes; such a faqir is denuded of individual existence and may be outwardly rich while spiritually poor. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS. / GRAEAE.; lines 4663-4680 | medium | Perseus, on his expedition to slay Medusa, goes to the Graeae's abode in the far west to ask the way to the Gorgons. | 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 | 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 | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | Perseus needs winged sandals, a magic wallet, and Aides' helmet from the Nymphs; guided by Hermes and Pallas-Athene, he takes the Graeae's single eye and tooth until they give directions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 | high | Pelias entertains Jason, then Jason demands the throne; Pelias consents only if Jason undertakes an expedition for him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 | high | Jason undertook the perilous expedition proposed by his uncle, who hoped to be rid of him through its dangers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 | high | Phineus, grateful for deliverance, gives the Argonauts useful information, warns of dangers, and instructs them how dangers may be overcome. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 | high | 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 | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 | medium | The Argo approaches Charybdis and Scylla; Hera sends Thetis to guide the ship safely through the dangerous straits. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 | medium | A Libyan queen, described as a prophetess of divine origin, appears to Jason and says a sea-horse will be sent by the gods to guide him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 | high | A gigantic hippocamp approaches; Jason reports the Libyan prophetess' words; the Argonauts carry the Argo, follow the sea-horse through the desert for twelve days, reach the sea, sacrifice to the gods, and launch the ship again. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS.; lines 7535-7585 | medium | Pelops is the son of Tantalus; after Tantalus is banished and Pelops is defeated, Pelops goes to Greece, sees Hippodamia, and learns that an oracle foretold Oenomaus's death on the day of her marriage. | 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 7785-7884 | medium | The third labour is to bring the horned hind Cerunitis alive to Mycenae; it is sacred to Artemis and has golden antlers and brass hoofs. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 | high | The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8592-8681 | medium | Theseus joins the Calydonian Boar-hunt and the Argonautic expedition. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9687-9774 | medium | Odysseus captures Helenus, a prophet like Cassandra, and coerces him into revealing three conditions for Troy's conquest: Achilles' son, Heracles' arrows, and the Palladium. | 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 9913-10010 | medium | After Orestes kills his mother, the Furies pursue him; at Delphi Apollo commands him to expiate the crime by going to Taurica-Chersonnesus and conveying Artemis's statue to Attica. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 | high | Sigurd hears of a warrior maiden asleep on a mountain behind flames; the cited verse says Ygg stuck a sleep-thorn in her robe. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER 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 sail each spring; with Angantyr they recover Ellida, a magic dragon ship given by Ægir to Viking for hospitality and later stolen. | 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 11722-11843 | medium | Tegnér's conclusion says Frithiof is urged to marry Ingeborg and remain as guardian, but he says Balder's wrath remains and departs by vessel to seek the god's forgiveness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 | low | The giant ship Mannigfual is faintly compared with the Argo because both ships are linked to sea routes, dangers, and memorable places. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 | medium | A peasant leaves his family in the valley to pasture sheep on a mountain; while hunting a chamois he climbs to the snowy mountain top and sees a doorway in a neighbouring glacier. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | high | Suttung avenges Gilling by seizing the dwarfs and placing them on a sea shoal; they save themselves by promising the mead. Suttung gives it to Gunlod, who guards the three vessels in a hollow mountain, while Hugin and Munin discover the hiding place. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | medium | Odin, already wise from runic lore and Mimir's fountain, learns of the draught's power, becomes anxious to obtain it, dons hat and cloak, and travels to Jötun-heim, where he sees nine thralls making hay. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 | high | Odin, fearing the future and lacking answers from the Norns, tells Hermod to arm himself, saddle Sleipnir, and ride to the Finns, a northern people associated with storms and occult powers. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 | medium | Hermod rides north carrying Odin’s runic staff, passes phantom monsters, invisible snares, and pitfalls, reaches the magician’s abode, masters Rossthiof, and binds him until he promises to reveal what is asked. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 | medium | Ægir visits the Æsir in Asgard, enjoys Bragi's stories and mead, and invites the Æsir to a harvest feast at Hlesey. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 | high | Telemachus asks Euryclea for twelve jars of wine and twenty measures of barley meal in bags, to be kept secret, for his journey to Sparta and Pylos seeking news of his father. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4399-4490 | medium | At dawn Odysseus tells the men they are in difficulty, do not know where the sun rises or sets, and are on a low island surrounded by sea with smoke rising from a thick forest. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 | high | Ulysses tells Achilles that he came to consult Teiresias for advice about returning home to Ithaca, after Achilles remarks that Ulysses has ventured down to the house of Hades among the dead. | 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 5320-5420 | medium | Circe, knowing they returned from Hades, arrives with servants bringing bread, meat, and wine; she calls their living descent to Hades bold, says they will have died twice, and promises to explain the route. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 | high | Minerva says heaven will determine Ulysses' return, then advises Telemachus to call an assembly, order the suitors away, send Penelope to her father if she wants remarriage, sail with twenty men to Pylos and Sparta for news, perform rites and build a barrow if Ulysses is dead, and consider killing the suitors; she cites Orestes' fame for killing Aegisthus. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | high | The speaker walks love's painful path in hope of Union and says one momentary glimpse of the beloved is better than a lifetime of earthly beauties' love. | record |
| Sufi | The Persian Mystics: Jámí | ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 | high | The addressee is told to maintain a relation continuously, detach from mundane relations, turn away from contingent forms, and strive to expel vain thoughts and imaginations. | record |
| Sufi | The Persian Mystics: Jámí | TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 | medium | “None by endeavour can behold Thy face, / Or access gain without prevenient grace; ... Thou hast no peer, and none can take Thy place.” | record |
| Sufi | The Persian Mystics: Jámí | THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 | medium | The passage says that a heart unwounded by love is not a true heart and urges the hearer to turn from the world to the world of Love. | record |
| Sufi | The Persian Mystics: Jámí | THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 | high | “Once to his master a disciple cried:-- / ‘To wisdom's pleasant path be thou my guide.’” | record |
| Sufi | The Persian Mystics: Jámí | THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 | medium | The speaker warns not to let form entrance the soul too long, instructs the listener to pass over the bridge quickly, and says not to linger at the bridge’s head. | record |
| Sufi | The Persian Mystics: Jámí | THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL; lines 1597-1608 | medium | The speaker says misfortune came “When I bowed down before thee and made thee my god.” | record |
| Sufi | The Persian Mystics: Jámí | ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 | low | A thousand chants of greeting come from philomels of the garden-mansion of Union and benevolence. | record |
| Sufi | The Persian Mystics: Jámí | UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 | high | The speakers hasten across land and sea, pass plains, climb mountains, turn away from what they meet, and find the way to the sanctuary of Union with the addressed figure. | 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 359-469 | high | Flash II pleads for love of One and abandonment of lesser earthly loves that distract from the Beloved; Jámí condemns vanity and worldly wisdom and urges giving the heart to the one who never fails. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | high | Jámí tells himself to leave polishing phrases, cease writing and chanting fables, and not dream that Truth can be revealed by words; he says the pearl of Truth comes when one is made all ear like a shell. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | medium | The Palace of Pleasure is painted with love-entwined figures of Yúsuf and Zulaikha; a hidden golden idol with jewelled eyes represents Zulaikha's love, and she says she hides it from the angry eyes of her god if she swerves from religion. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 | high | The passage says Yúsuf and Zulaikha, like Salámán and Absál, reveals the Beloved's beauty, approached after purification, when physical form no longer blinds the soul and passion is an idol to be broken. | record |
| Sufi | The Persian Mystics: Jámí | THE PERSIAN MYSTICS / LONDON / JOHN MURRAY, ALBEMARLE STREET, W. / PREFACE; lines 66-125 | low | "With men of light I sought these pearls to string, / The drift of mystics' sayings forth to bring." — Jámí | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 | medium | "mortal beauty but the veil / Thy heavenly hides behind" | record |
| Sufi | The Persian Mystics: Jámí | THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 | medium | The speaker tortures his soul seeking liberation from a snare; thinking on the moon brings relapse, and looking makes him leave both worlds behind to follow her. | record |
| Sufi | The Persian Mystics: Jámí | LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 | medium | "cleanse thy bosom of material form" and turn "the mirror of the soul to spirit" until crowned in "the light of intellectual truth." | record |
| Sufi | The Persian Mystics: Jámí | REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 | medium | Wámik answers that he would fly with Azra to the desert, to a remote fountain where no human face would be met for many leagues. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | The prayer says alienation from divine beauty proceeds from the self and asks for deliverance from self and intimate knowledge of God. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 | medium | The heart has an eye constantly desiring the Beloved, and that desire feeds both heart and eye. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 | medium | "Without the dealing of Love there is no entrance to the Beloved." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 | high | The speaker surveys cross and Christians, visits an idol-temple and ancient pagoda, and goes to the mountains of Herāt and Candahār, but does not find the Beloved or any trace there. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 | medium | At morning-tide a moon appears, descends from the sky, gazes on the speaker, and, like a falcon snatching a bird, snatches the speaker up and courses over the sky. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | high | The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 | high | “O soul, seek the Beloved, O friend, seek the Friend, / O watchman, be wakeful.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 | medium | Sounds before and behind are described as departure and camel-bells; with each moment, a soul and spirit sets off into the Void. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 | medium | The section titled “THE RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 | medium | The section titled “THE DAY OF RESURRECTION” describes clamour, candles and torches, the world giving birth to the World Everlasting, the addressee becoming spirit and wise, and a guiding figure leading and drawing the addressee onward. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | high | A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | medium | A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 | high | The soul is told to love Love in order to be free; Love shuts in, twists snares, snaps sin's bond, sounds the Music of the Spheres, and enables the world to be seen as God's mirror. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 | medium | “My Soul sends up to Heaven each night the cry of Love”; God's starry beauty, sun, moon, dawn, and daylight excite that cry. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 | medium | “Love is the astrolabe of God's mysteries.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 | medium | Mustafa becomes beside himself at a sweet call; he does not lift his head from blissful sleep, and morning prayer is delayed until noon. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 | high | Recognizing and confessing one's defects is said to hasten the way to perfection; imagining oneself perfect prevents advance toward the Almighty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE; lines 1615-1632 | high | The section titled “Pain is a Treasure!” says pain contains mercies; images of a scraped rind, darkness and cold, the fountain of Life, the cup of ecstasy, endurance of illness, abasement leading to exaltation, and springs hidden in autumns explain the hidden value of suffering. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | high | The passage distinguishes sea from foam, compares people to boats on the bright ocean, and says, "behold the Water of waters" and "Within the spirit is a Spirit that calls it." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | medium | After accepting the Light and beholding what is veiled without a veil, the beloved will walk upon the heavens like a star. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | high | Neo-Platonists believed in the Supreme Good as source of all things, nature permeated with God, matter as temporary shadow, and ascent to the source through ecstasy and contemplation. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | high | Plotinus's letter says the wise man withdraws into the 'Holy Place of his own soul,' forsakes the Manifold for the One, and floats upward toward the 'Divine Fount of Being whose stream flows within him.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 | medium | Plotinus's letter says the wise man withdraws into the 'Holy Place of his own soul,' forsakes the Manifold for the One, and floats upward toward the 'Divine Fount of Being whose stream flows within him.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM / WHERE LOVE IS; lines 1681-1694 | medium | Under the heading 'WHERE LOVE IS,' a damsel asks her lover, addressed as a fond youth, which city from his travels seemed most delightful. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 | medium | The speaker says his reason has taken flight many times in desire to see and hear the beloved, to listen to the beloved’s words, and to behold life-giving smiles; the beloved’s attention to supplication is compared to a caress to the speaker’s misguided soul. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 | high | One who has attained union with God is said to have no need of intermediaries. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 | medium | Life's intoxication veils Truth, and spiritual intoxication makes men beside themselves and lifts them to the beatific vision of eternal Truth. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | medium | Under 'The Wine Everlasting,' the speaker addresses a babbler drunk with date wine, contrasts this with untasted genuine grapes, and says the token of seeing divine Light is withdrawal from the house of pride. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | medium | Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 | medium | The speaker asks that the Beloved's shadow not be removed, declares himself afflicted, and says sleep has left his eyes because of longing for the Beloved. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 | medium | Under “WHITE NIGHTS,” every night Thou frees spirits from the body and its snare, making them pure as erased tablets; spirits are released from this cage and set free. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 | medium | The soul destroys its house to find the Hidden Treasure and rebuilds it in a fairer form with that Treasure. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION; lines 2067-2081 | medium | The speaker uses the dust of grief as salve for his eyes so that his eyes, like seas, may teem with pearls. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 | medium | “Do me justice, O Thou who art the glory of the just, / Who art the throne, and I the lintel of Thy door!” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 | medium | The speaker asks for a burning heart, urges kindling Love's flame and burning up thoughts and expressions, and contrasts lovers of rites with lovers whose hearts and souls burn with Love. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 | medium | A woman bore many children in succession, but none lived beyond three or four months. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | medium | The prayer asks for good in the present world and next world, for the path to be pleasant as a garden, and for the Holy One to be the goal. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | “The way to God is two steps: one step out of this world and one step out of the next world, and lo! you are there with the Lord!” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | The Sufis regarded the soul as pre-natal, earthly beauty as remembrance of Supreme Beauty, and the body as a veil; “by ecstasy (_Hál_) the soul could behold the Divine Mysteries.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | high | The Sufis regarded the soul as pre-natal, earthly beauty as remembrance of Supreme Beauty, and the body as a veil; “by ecstasy (_Hál_) the soul could behold the Divine Mysteries.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | high | The passage discusses criticism of Sufism, rejects self-deification, compares the gradual attainment of Sufi fusion to Buddhist Nirvana, and mentions seven stages of spiritual growth. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 | high | Dr. Johnson is quoted on Rumi: 'He makes plain to the Pilgrim the secrets of the Way of Unity, and unveils the Mysteries of the Path of Eternal Truth.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 | medium | The passage argues that love is not merely individual, that human affinities are momentary findings of God in creatures, and that seekers follow an Invisible Figure from land to land, heart to heart, and from Death into Life until self-death permits meeting Him. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | A. T. K. / THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED / PREFACE; lines 65-114 | medium | "OUR JOURNEY IS TO THE ROSE-GARDEN OF UNION" — Jalálu'd-dín Rúmí. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 | medium | Daulat Sháh reports a pillar in the Maulavi house and says that when Rúmí was “drowned in the ocean of Love” he held it and turned around it. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | medium | Shamsi Tabrīz is introduced as Rúmí's intimate friend and actual person; he is described as mysterious, influential, and as discussing profound mysteries with Rúmí in solitary places. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 | medium | Shamsi Tabrīz is introduced as Rúmí's intimate friend and actual person; he is described as mysterious, influential, and as discussing profound mysteries with Rúmí in solitary places. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | high | The passage describes Jalál's poetry as heavenly music and dance carrying the audience beyond the stars into the Presence of the Beloved, whose Beauty and Eternal Union he describes. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | high | “Our journey is to the Rose-Garden of Union.” The passage adds that Jalál sang of the Divine Rose-Garden and also of fading roses and aching human hearts. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 | medium | “Yestereve I delivered to a star tidings for thee” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 | medium | “O spirit,” seek like “the water of a stream”; “O reason,” to gain “Eternal Life” tread “the way of Death.” | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 | high | Mysticism is defined as reason concentrated in feeling, enthusiastic love of the good, true, and one, and a sense of infinite knowledge and human faculties. | 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 2246-2321 | medium | Other souls follow God with difficulty, rise and fall, struggle below the surface, tread on one another, and many are lamed or have wings broken by ill-driving. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 | medium | Every human soul has beheld true being, but many fail to recall the other world; few retain remembrance and are amazed by earthly images of it. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 | low | The charioteer violently restrains the wild horse, wounds its mouth, forces it down, punishes it, and after several repetitions it becomes tamed and humbled. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 | medium | The triple soul is said to have had a previous existence, to have followed in the train of a god, and to have partially and imperfectly seen absolute truth. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 | medium | The philosopher, or philosopher and lover together, is described as a sort of madman and compared with the Republic and Theaetetus; the myth is said to describe figuratively things beyond human faculties or inaccessible to the age. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | The commentator suspects the Cup-bearer’s wine is not only divine knowledge and the mistress is more than allegory. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Love’s perfume is linked to sweeping dust from the tavern threshold; the jewelled cup of ruby wine is glossed as hunger and thirst after wisdom, accompanied by tears. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | medium | Heart and soul desire the Beloved; Fate, the Garden of Paradise, and sacred trees are weighed, but sacred shade cannot protect against appointed destiny. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 | medium | Hafiz and Dante are described as almost contemporaries; both respond to surrounding confusion by seeking a solid platform for a theory of existence, though Dante finds it in personal faith. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | high | The passage summarizes a philosophy in which the little that can be certain is desired by all; each person searches by a different difficult road and may find compensations by the wayside. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | medium | “Who knows the secret of the veil?” and a trust in a “larger hope” conclude the passage's summary. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | high | The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | medium | The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | high | Soft-voiced Lulis plunder the speaker’s heart; the speaker is a beggar before a dowered mistress; the Hidden remains behind a locked gate; Joseph and Zuleika are invoked through beauty and Love. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | medium | The speaker has Love and her healing companionship; he asks that his soul not be sent to seek Paradise, because his spirit returns to the beloved’s village; Hafiz has no complaint at Kismet’s door and has a mind like clear water. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 | medium | “Except thy road through affliction pass” and “God’s treaty: Am I not Lord of the earth? / Man sealed with a sigh.” | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 | medium | The speaker asks where his ruined life, noble deeds, long road, origin, and destination are. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 | medium | Life is five little days in a halting-place; time and the dial are nothing; people linger on the lip of Oblivion; the Saki is asked to fill the glass before all is nothing. | 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 | 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 | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 | high | The jeweled Sultan’s crown is linked with fear of death and danger; a conqueror’s reward is said not to be worth army woes, fire, and sword. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 | medium | The speaker says robe and book are pledged for wine, his heart is dusty though it should mirror the Great King, and he asks God for light to draw him near. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 | medium | The speaker calls wine and love secret draughts, confesses service to the grape, urges a friend to loosen heart-care, and says no astronomer can loosen Fate’s knot hidden by the heavens. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | high | The speaker, drunk within the tavern gates, finds Love’s passionate wisdom hidden there and later recalls the beloved arranging Hafiz’s inmost thought into verse. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | medium | The turning wheel of Fate will change; a pilgrim nears Mecca despite thorn wounds, and the desert blooms again. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 | medium | The speaker will not mourn banishment; one hungry for his lady's face will know content when she comes. The Zealot seeks Paradise and Huris, while the speaker's heaven lies at the tavern gate with his lady's grace. | record |
| Sufi | Poems from the Divan of Hafiz | XXVII / XXVIII / XXXII / XXXIII; lines 2527-2559 | medium | The speaker asks the beloved’s curls not to waylay his pilgrim soul like robbers or plunder him further, saying the beloved’s rule remains merciless. | record |
| Sufi | Poems from the Divan of Hafiz | XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 | medium | The speaker dreams of angels outside the tavern door; they knock in vain, weep, and mold a cup from Adam’s clay, while Love’s red wine is brought to the speaker. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | medium | The speaker addresses the beloved, asks who told the beloved not to ask about his life or dwelling, calls the beloved the breath of mercy over the world, calls himself the offender, and asks that the past be questioned no more. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | high | The passage says not to ask the monk for Truth’s pure gold or alchemy, because he has no riches, bare treasure-house, and cold hearth; instead ask what goal the wandering dervish seeks, and do not question his rags. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 | high | The speaker asks bitter tears to wash him clean; those on the road "'Twixt Earth and Heaven" say one must be pure before lifting eyes to the pure; the Zealot sees only himself and sin. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 | medium | “I cease not from desire till my desire / Is satisfied”; the speaker seeks the Beloved’s red mouth or the expiration of his soul. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | medium | The speaker names cypress, tulip, and eglantine, asks the Saki for wine, and presents Spring as a bride rising in beauty. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | medium | The speaker says true love has vanished, asks why Khizr lingers, says the waters of life are no longer clear, and asks what has happened to spring wind. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | high | “My soul, like a homing bird, yearning for Paradise, / Shall arise and soar, from the snares of the world set free.” | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | high | Pir-i-Maghan means Old Man of the Magians; the title is traced from Zoroastrian priest to tavern or caravanserai keeper and then to a Sufi wise old man who refreshes travelers with spiritual doctrine. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | high | The poem is expounded as a quest for love: the poet seeks it from the nightingale, learns it comes through humiliation and sorrow, questions the magic garden, and invokes the Cup-bearer's wine of divine knowledge. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 | medium | Before reaching the garden, Shedad and his attendance were destroyed by a terrible noise from heaven; the city is said to remain invisible in the desert as a monument of divine justice. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 | medium | The glass is explained as Hafiz’s heart reflecting his mistress, or mystically as a mirror in which God is reflected and man and God are one; the Sufis can give the poet what he seeks. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 | medium | The poem to Hadji Kawameddin receives a mystical interpretation: as wine glows like a cheek in the cup, the heart’s goblet reflects God, the true Beloved. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 | high | Al Khizr is described as a prophet associated with Phineas, Elias, and St. George; he discovered and drank from the fountain of life, became immortal, and guided Alexander to the same fountain in the Land of Darkness. | 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 | On the fortieth morning Shakh-i-Nahat accepts Hafiz, but he chooses to complete his vigil because he now desires to become a poet. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 | medium | A mystical reading says Hafiz found consolation in Sufi ecstatic drunkenness and the minstrel's song as divine message; after losing even his dervish robe, Heaven showed him refuge in Sufi doctrines. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 | medium | The note says the orthodox Muslim's prayer carpet would not buy one glass of Sufi wine and that he is unworthy to lay his head on the tavern steps, glossed as Sufi instruction. | record |
| Sufi | Poems from the Divan of Hafiz | NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 | medium | Maghilan is a thorny desert shrub near Mecca; when pilgrims see it, they know they are close to their goal and forget the hardships of the journey. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 | medium | Hafiz’s imagery is explained: angels stand at the tavern door, man may enter for divine wisdom, a wine-cup is moulded from human clay, and man is interpreted as a vessel for divine love and wisdom. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 | medium | The garden contains tombs of many devout Persians who wanted to rest in the sacred earth holding the poet’s bones. | record |
| Sufi | Poems from the Divan of Hafiz | TRANSLATED BY / GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN; lines 66-125 | medium | The passage names songs of dead laughter, love, a rose-red wine-cup, a forgotten rose, a nightingale, graver music, and addresses Hafiz as seeker of the keys of Life and Death. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 | medium | The highest good for Sufis is described as annihilation of the actual, forgetting separate existence, and losing themselves in Divinity like a drop of water lost in the ocean. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 | medium | The Dabistan gives four stages of divine manifestation: God seen as a corporal being, as an attribute of action such as Maker or Preserver, as an essential attribute such as knowledge or life, and finally the mystic no longer conscious of his own existence. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 | high | Jami’s parable tells of a frog praising the ocean and fish who seek that ocean, fall into a fisherman’s net, see the ocean below them, and leap back into it. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 | medium | Attar's allegory begins with Gabriel seated in a tree in the Garden of Paradise, hearing God assent to a prayer, and searching through seven zones and across land, sea, mountain, and plain for the praying servant. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 | high | Hafiz is described as a weary seeker after wisdom who prays God to show him guiding light for his steps. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 | medium | “the fire of love burning still, and with a purer flame, behind the veil which his eyes could not pierce.” | 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 LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 | medium | Bharat joins his hands, bends his head, says every man and beast was satisfied, and asks the sage to tell him how far and which way to Rāma’s lone retreat. | 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 22934-23085 | medium | The host moves through woods, startling animals; Bharat describes Chitrakúṭa, the Mandákiní, wooded slopes, flowering trees, deer, birds, dust, and hermit resting places. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 | medium | Ráma sees a radiant heavenly monarch near Śarabhanga: Indra in an aerial car with tawny coursers, canopy, nymphs, gods, saints, bards, and armed youthful attendants; Ráma points out the car and attendants to Lakshmaṇ. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 | medium | Rama replies that he will obey his father's decree in the forest, protect the ascetics, and slay the fiends with his and Lakshmana's martial power. | record |
| Hindu | The Ramayan of Valmiki | BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 | medium | The travelers ask Sutíkshṇa for permission to leave, saying they wish to visit ascetic homes and saintly brotherhoods in Daṇḍak’s wood before the sun grows hot. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 | medium | Rama returns to Sutikshna’s abode; in the holy wood he asks the sage for the way to Agastya’s dwelling, saying he wishes to go with his wife and brother to greet and honor Agastya. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 | medium | Sutíkshṇa tells Ráma to travel south to the dwelling of Agastya’s brother, marked by Pippal trees, birds, lakes, lilies, and water birds, and then farther south to Agastya’s residence among shady trees. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 278-475 | medium | Late Book II titles include Jáváli’s speech, praises of truth, the sons of Ikshváku, counsel to Bharat, the sandals, Bharat’s return, Bharat’s departure, Nandigrám, the hermit’s speech, Anasúyá, Anasúyá’s gifts, and the forest. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 | medium | Ráma searches further, finds a fiend’s footprint and Sítá’s smaller traces where she fled in despair crying for help before a giant’s tread. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 | high | Rāma stands incensed, mourning his ravished dame; he looks at his bow and is compared to fire of Fate or Hara at doomsday, able to desolate or consume the triple world. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 | medium | After every rite is paid, the princely brothers travel onward in the lady’s quest, armed and moving through lonely woods toward the southern land. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 | high | After every rite is paid, the princely brothers travel onward in the lady’s quest, armed and moving through lonely woods toward the southern land. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 | medium | Danu says his cursed state makes his knowledge faint, but once his corpse is placed in the grave and honored with fire, he will name one who knows the giant robber well. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 | medium | Kabandha rises from the pyre spotless and resplendent, adorned with wreath and gold ornaments, and appears in a bright swan-drawn chariot in the sky. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 | medium | Kabandha directs the travelers west through groves of rose-apple, jak, mango, and other trees that may be climbed or shaken for sweet fruit compared with Amrit; the next grove is compared to Nandan, Northern Kuru, and Chaitraratha. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 | medium | Savari recounts how her saints departed in dazzling chariots and foretold that Rama and Lakshman would visit her grove and that she should honor them as guests. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 | high | Ráma urges Lakshmaṇ toward Pampá and Mount Rishyamúka, where Sugríva dwells with four Vánar chiefs in fear of Báli; Ráma says his hopes for the quest depend on Sugríva. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42570-42605 | medium | The king reviews the countless Vánar multitude and speaks to Raghu’s mighty son, noting that the hosts are gathered. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 | medium | The search is to cover caves, mountains, woods, waves, rivers, groves, islands, sea-circled cities, villages near Mandar, Yavadwipa, Mount Sishir, ravines, passes, and thickets. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 | high | A hundred-league island fronts the continent, belongs to Ravana, and must be explored carefully; a mighty monster guards the southern deep and grasps flying shadows. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 | medium | The speaker gathers a chosen southern band, naming Nila, Jambavan, Hanuman, other lords, and Angad as chief and guide, and orders them to explore toward the southern coast. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 | medium | Sugriva addresses Sushen and says two hundred thousand of the best Vanars will go with him to seek the west. | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 | high | Sugriva summons Satabal, calls him a Vanar chief, orders him to explore the north with a host of one hundred thousand and Yama's sons, and tells him to search rivers, woods, hills, and the Hills of Snow. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 | medium | “O best of Vánars, naught can stay / By land or sea thy rapid way, / Who through the air thy flight canst bend, / And to the Immortals’ home ascend.” | record |
| Hindu | The Ramayan of Valmiki | Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 | medium | Vánar forces depart in assigned directions: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 | high | Sugríva sends legions in quest of Sítá; they travel by towns, lakes, rivers, valleys, plains, and groves, resting beneath fruiting trees at night. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 | high | Angad says the Vánars have searched valleys, caves, hills, brooks, woods, and wilderness in vain; he urges them to cast aside grief and sloth, renew effort, and remember Sugríva’s severity and Ráma’s wrath. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave.; lines 43443-43565 | medium | Hanuman rises again with Angad and Tara and searches mountain caverns, passes, wooded slopes, and the Vindhya region while the appointed day is near. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 | high | Ráma came to Daṇḍak forest with his brother and wife; the giant Rávaṇ stole his spouse, and Sugríva sent the Vánars to aid Ráma so she could be restored. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 | medium | Angad recounts Vanara lineage, Rama’s exile, Sita’s abduction, Jatayus’s fight and death, Rama and Sugriva’s covenant, Bali’s death, Sugriva’s search command, the month lost in Maya’s underground cavern, and the Vanaras’ resolve to fast and die. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 | medium | Sampáti says his wings and strength are gone, yet his words will aid Ráma and prosper Ráma’s enterprise. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 | medium | Nisakar says Vanara envoys sent by Rama will seek Sampati, who must tell them the lady’s fate and wait until the due moment for his burnt wings to sprout anew. | 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 | The Vánars spring up joyfully, go swiftly to the sea, and stand on the strand gazing at the deep with sad eyes as billows roar and strike the banks. | record |
| Hindu | The Ramayan of Valmiki | Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44487-44551 | medium | “none of all the host was found / To clear the sea with desperate bound” | record |
| Hindu | The Ramayan of Valmiki | Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 | medium | The speaker says Hanumán alone can aid the Vánars, urges him to display his strength and spring over the ocean, and says the exploit will rival one who stepped through earth and sky. | 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 | Hanumán, called Rávaṇ’s foe in this context, resolves to trace the captive to her hiding-place by airy pathways and prepares for the task. | 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 | The Sea, wishing to aid Ráma’s cause, tells Maináka to rise from the watery bed so Hanumán may rest; Maináka is described as guarding the Asurs in the deep. | 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 | Maináka appears in human form, praises Hanumán, offers him rest and sweet fruits, invokes guest-honour, and honors him as son of the Wind. | record |
| Hindu | The Ramayan of Valmiki | Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44922-45050 | medium | Hanuman says Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes as Rama’s willing messenger to see her. | record |
| Hindu | The Ramayan of Valmiki | Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 45053-45133 | medium | Lanká, seat of Rávaṇ's rule, has domes, turrets, golden walls and gates, moats with lilies, bolts, bars, sentinels, armed Rákshases, broad streets, banners, and is said to be planned by heaven's architect. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall.; lines 45583-45620 | medium | The Vánar enters the banquet hall for a strict search and finds women sleeping on the ground after song, games, dance, wine, and sleep. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 | medium | Hanuman resolves not to return unless he finds Sita and considers hermit life, self-immolation on a pyre, fasting to death, or dying in Lanka rather than destroying his race and king. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 | high | Hanumán enters the Asoka grove, sees abundant trees and flowers, is covered by falling blossoms, and observes a lake, hill, grottoes, and stream. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46295-46429 | medium | Sítá wonders why Ráma has not come, concludes he does not know where she is, and says Lanká, surrounded by the deep, would fall if he knew. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46432-46573 | medium | Hanumán watches concealed, hears Sítá and the demons, reflects that he has found the Maithil queen after a long Vánar search, and has secretly explored the palace of the Rákshas lord. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 | medium | By Sugríva’s decree the Vánars search for the queen; Sampáti’s counsel sends the speaker leaping a hundred leagues across the deep. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46658-46840 | medium | Hanuman says he is Sugriva's servant, came by Sugriva's order, and crossed the sea by a desperate leap to Lanka in search of Sita. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 | medium | Hanuman says he crossed the sea to free the Maithil lady, searched for her, and found her weeping in the grove. | record |
| Hindu | The Ramayan of Valmiki | Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 | medium | Hanumán gives Ráma the gem from Sítá’s brow and reports crossing the sea, searching the giants’ island, and finding Sítá guarded and threatened by demons. | record |
| Hindu | The Ramayan of Valmiki | Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 | medium | Ráma says he thinks sadly of the sea and asks how the forces can cross the ocean that separates them from the giant’s home. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 | medium | Rāma says they have reached “King Varuṇ’s realm the sea” and must decide “how / To cross the flood” and “storm the giant’s isle.” | record |
| Hindu | The Ramayan of Valmiki | Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 | high | Jambavan says Hanuman is the one on whom hope depends: if Hanuman lives, the others are alive though dead; if he is dead, the living are as dead. Hanuman approaches, and Jambavan tells him to save the Vanars and heal the sons of Raghu. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 | medium | Rama renews the search, pursues the robber to his hold, bridges the sea from shore to shore, and finds his queen. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 | high | Bhagírath is a childless royal sage; intent on the heavenly stream’s descent, he leaves ministers to bear the state’s burden and begins long austerity at Gokarna. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 | high | Bhagírath remains a year in austerity with arms raised, one toe pressing earth, sleepless, living on air beneath the sky. | 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 6134-6289 | high | They planned 'To churn with might the milky sea / The life-bestowing drink to free.' | 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 | high | Gods, Titans, and minstrels churn the troubled main until Amrit appears; a fratricidal war begins between Aditi’s sons and Diti’s sons over the prize. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 | medium | Note 314 says the journey has been known for thirty centuries, is annually traversed by thousands, and includes the road from Ayodhyá to Chitrakúṭ; it frames this as hero worship and living religious legend. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 | medium | Visvamitra tells Janak that the youths are sons of Dasaratha, accompanied him, dwelt in the hermitage, killed demons, saw Ahalya freed, met her husband, and came to learn the famous bow's virtue. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 | medium | Viśvāmitra gives the empire to his only remaining son, seeks a hermit-grove near the Himalaya, and undertakes severe penance to gain Mahādeva’s grace. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 93-277 | high | Book I middle titles include Birth of Gangá, Sons of Sagar, Cleaving of the Earth, Sagar’s Sacrifice, Bhagírath, Descent of Gangá, Quest of the Amrit, Indra and Ahalyá, Ahalyá Freed, Vasishtha’s Feast, Hermitage Burnt, Trisanku Cursed, Trisanku’s Ascension, Ambarísha’s Sacrifice, Menaká, Rambhá, and Visvámitra’s Triumph. | record |
| Greek | The Republic | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14389-14543 | medium | The speakers liken the search for justice to huntsmen surrounding cover; Glaucon follows while the speaker notes there is no path, the wood is dark and perplexing, and then perceives a track of the quarry. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | medium | “philosophical minds always love knowledge of a sort which shows them the eternal nature not varying from generation and corruption.” | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 | medium | "Truth, as you will remember, was his leader, whom he followed always and in all things" | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 | medium | Prior studies are valuable when connected with one another; Socrates says they are only a prelude to the actual strain to be learned. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 | medium | The passage discusses Plato's 'longer way,' compares the sixth and seventh books with the Sophist and Parmenides, and says Glaucon asks for the final revelation of the idea of good but is deferred until after preliminary sciences. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 | medium | The guardian must “take the longer road” and seek a “higher region” above the four virtues. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3432-3506 | low | The passage introduces three topics: the longer and more circuitous way, the heavenly pattern or idea of the state, and relations among knowledge divisions and soul faculties. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 | low | After reaching the idea of good, Plato is said to refuse to answer questions about the nature and divisions of dialectic, implying that existing knowledge is not ready for the philosopher's final rest. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 | medium | After building an earthly home, the speaker encounters a face; his invisible soul brings a divine message, saves him from earthly fetters, bids him rise to skies and waters of eternity, and he drinks wine of immortality from a golden chalice before returning the cup. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 | high | The All Merciful lights the path from mortal darkness; the instruction says, "CONTROL THYSELF" and send the soul to its elements to learn birth and end. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 | high | The passage asks who holds the secret way from the carnal house of clay to freedom, contrasts sluggard questioning with brave eagle-like rising, and describes a golden path of duty and death lifting scenes. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 | medium | All people are called to peace and freedom, to cultivate flowers, eliminate remorse and shame, and illuminate spiritual gardens of the mind where vines of love, truth, peace, and charity flourish in harmony with God. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 | medium | The soul of man, called the Lips of the Beloved, speaks through an inner voice commanding life; the Nightingale calls to the Rose, and the divine voice turns waters of doubt and despair into wine. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 | medium | Each generation grasps a higher conception of Creation’s laws; the same real is called God, Jehovah, Christ, Buddha, Djaina, or Brahm, and a path leads to the temple of supreme peace. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 | medium | The reviving herb is called the future state; the ruby is set in virgin gold; those who know the fountain head of divine light have stood face to face with God and are free from the bonds of death. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | medium | The Cup is addressed as Experience, from which the speaker asks to drink; the note explains Experience as the only teacher and a liberator from selfishness and greed. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | medium | The first great light comes to earth, kindles love’s flame, consumes earthly hate, and one ray of imperishable light saves even if the temple is destroyed; the note links this to spiritual progress and the path to freedom. | 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; lines 63-97 | medium | The author places the volume before the public and hopes to convey the higher and deeper truths of a famous Persian poet. | 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 712-872 | high | Another wine is drawn into the cup of immortality, ruby red and resurrected from the dead, from the vine of vines; those who drink meet eternal bliss; the note compares grapes passing through the press to humans passing through earthly experience to accept the spiritual. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | medium | Beings lift and drop veils, progress onward through rounds, spheres, systems, countless suns, and years, approaching unknown suns and nameless colors. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 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 99-234 | high | The first poem calls slumbering souls to awake, addresses a Master who dispels mortal darkness, and asks to be led by a sure path to where the spiritual sun rises and great peace reigns. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The soul is told that if it could doff flesh and bone it would soar about the heavenly throne; it left a starry home to dwell as an alien on earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The passage warns not to crave the world's kitchen dainties, which seem real but are vain; greedy worldlings consume them to their loss. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | medium | The speaker asks one who procures entrance to open the door and asks the surest guide to guide the way; human directors are rejected, while the addressee endures. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | medium | “some Strip of Herbage strown, / That just divides the desert from the sown” where slave and sultan are scarcely known. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | low | “a Loaf of Bread beneath the Bough, / A Flask of Wine, a Book of Verse--and Thou / Beside me singing in the Wilderness” makes wilderness “Paradise enow.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | medium | The speaker summons the cupbearer to pour blood-red wine from a full-throated ewer, calling wine genuine, solacing, and pure. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | medium | The speaker sighs in vain for union with love, suffers absence, and the note says such quatrains are called firakiya and are rare in Khayyam. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 | medium | Khayyam is described as sweet and modest, more given to contemplation of divine things than worldly pleasures, and as a Mystic poet, skeptical and fatalistic philosopher, and Sufi. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10912-11004 | medium | Khayyam asks to enjoy the revenues of his native village, says he is a Sufi and not ambitious, and describes a desired life of poetry and contemplation of the Creator away from worldly fetters. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11091-11152 | medium | Khayyam remains apart from wars and intrigues, lives tranquilly in his native village, and devotes himself to passionate study of Sufi philosophy with friends seeking ecstatic contemplation through study and entertainment. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 | high | A tavern voice calls joyous drinkers to arise and fill a cup of wine before Fate fills the cup of existence. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | medium | The speaker says he can only vaguely tell his secret, can only trace a description of a place he sees, and cannot unveil the secret he possesses. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 | high | The speaker addresses the Cupbearer: time will break both of them, the world is no permanent place, and while the jug of wine is between them, God is in their hands. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 | medium | The speaker warns a friend that he will soon be separated from his soul and go behind the curtain of God's secrecy; he urges drinking because origin and destination are unknown. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 1179-1200 | medium | The young speaker frequented Doctor and Saint, heard great argument, and 'Came out by the same Door as in I went.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11937-12126 | medium | One who sows joy in the heart has not lost a day in sorrow, having sought the will of God or gained repose through a cup of wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 | high | "Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 | high | The speaker calls on intelligence and self-examination, but concludes existence has slipped away and nothing has been defined. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | high | The speaker cries to the rolling Heaven, asking what lamp Destiny had to guide her little children in darkness; Heaven replies, “A blind Understanding.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | high | The speaker turns lip to an earthen bowl to learn the secret Well of Life; the bowl murmurs that one should drink while alive, because the dead never return. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | medium | The friend, glossed as God, pours wine that rejoices the speaker’s soul; the speaker asks how he can renounce drinking without God ordering it. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | medium | Drinkers know the language of roses and wine; drunkards alone understand occult matters. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 | medium | The heart is described as straitened in a cage; being mixed with water and clay is shameful; the speaker has thought of destroying the prison but is checked by Koranic law. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | high | Wine ends heart-disquiet, frees one from meditations on the seventy-two sects, is called alchemy that destroys infirmities, and is associated with the wise drinker. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | medium | Ignorant beings who have never sought truth or gone outside themselves dress like lords and slander the irreproachable. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 | medium | The speaker asks how long pursuit, endeavor, and dispute over 'This and That' will continue, and says merriment with the fruitful grape is better than sadness after absent or bitter fruit. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 | high | The divine Thou is the object of a distressing quest; dervish and rich lack means to reach Thee; all speak the name but are deaf, and all see the presence but are blind. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | medium | The speaker addresses the ruler of the universe and says wine rejoices the soul on every day of the week. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | high | The speaker compares himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but finds no worthy sharer of secret thoughts and goes out by the door he entered. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 | medium | The speaker says humanity is divided into about seventy-two sects, but he has chosen the dogma of divine love and seeks 'Thee' beyond labels of creed, sin, impiety, or Islamism. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 | medium | A vine fibre clings to the speaker's being; from the speaker's base metal a key may be filed to unlock the door outside which the Sufi howls. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 | high | The speaker says that whether the True Light kindles love or wrath consumes him, one glimpse caught in the tavern is better than being lost in the temple. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 | medium | The speaker advises forgetting the past, not worrying about tomorrow, notes the abandonment of earthly goods, describes a man outside religious categories, and reports a voice behind a veil saying the sought way is neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 | medium | The speaker asks God for deliverance from worldly calculation, preoccupation with God, freedom from self, drunkenness, and freedom from knowledge of good and bad. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 | medium | The speaker tells Khayyam to stop speaking of mosque, prayer, and fasting, to go to the tavern and drink, and says his earth will be made into cups, bowls, and pitchers. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 | high | The speaker asks Thou to open the door and show the way of safety, and says he will not give his hand to perishable guides because only Thou is eternal. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 | medium | The cupbearer is addressed in relation to arguments, earth and wind, harp, wine, Yassin, Berat, and a treatise on the tavern. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 | medium | The cupbearer is addressed amid light, sparkling wine, moon, rose, ruby-like beauty, wind, and a heart that burns like fire, and is asked to bring wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 | medium | The divine “Thou” is sometimes concealed and sometimes revealed in all created things, and is described as both maker of the spectacle and beholder of it. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 | low | The speaker asks God to open divine benefits, grant fortune without dependence on creatures, and make the speaker drunk with wine until freed from all knowledge and relieved of head torments. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | high | The phrase is glossed as the Mystic Road or Way of Salvation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 | medium | The Curtain is the veil over the mysteries of God and is described as a recurring image in Persian literature. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 | medium | The introduction presents Omar as a deeply learned man who followed his convictions and developed a conception of life based on Sufistic Mysticism. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 | medium | Omar picks his teeth with a gold toothpick while studying Avicenna's Book of Healing, reaches the metaphysical section on The One and the Many, places the toothpick between the leaves, rises, performs prayers, and makes final injunctions. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 | medium | Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven; in studying the addressee's being, their heads are turned, overset, and spinning. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 | high | “Myself when young did eagerly frequent / Doctor and Saint... / Came out by the same door wherein I went.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 | medium | A cited quatrain says the speaker, as a falcon, flew from the World of mystery to soar upward, found no intimate friend, and came out by the same door by which he went in. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 | high | The Sufi journey is explained by likening human life to a voyage in which the traveler seeks God; human existence is a banishment for the soul, which cannot return to God until passing through many stages. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 | medium | “Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate... But not the Master-knot of Human Fate.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 | medium | “There was the Door to which I found no Key; / There was the Veil through which I might not see ... and then no more of THEE and ME.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | medium | The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | medium | The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 | high | The soul can cast off or purify itself from the body's dust and soar naked in heaven or the Empyrean; earthly confinement is shameful. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 | medium | A person will be separated from the soul and pass behind the curtain or veil of the Secrets of God. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | XLVIII describes a momentary taste of being from a well in the waste before a phantom caravan reaches nothing; the 1859 form names Annihilation's Waste, the Well of Life, stars setting, and the Dawn of Nothing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | high | XLIX-L speak of the secret, a hair dividing false and true, and a single Alif as clue to the Treasure-house and Master; O. 28 has the Heart ask for inspired knowledge and accept Alif as enough if One is in the house. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | LII describes a moment guessed before darkness rolls around a drama contrived, enacted, and beheld by He; C. 479 says the hidden one sometimes appears in created forms and is both the real thing seen and the spectator. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 | medium | The cited C. 127 says accomplished people became lights to others but did not make a road out of the dark night; they told a fable and went to sleep. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 | high | “I sent my Soul through the Invisible”; the soul returned and answered, “I myself am Heav'n and Hell.” | 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 | LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 | medium | The Vine strikes a fibre clinging to the speaker's being; the dervish may flout; the speaker's base metal may be filed into a key that unlocks the door outside which the dervish howls. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXV. / LXXVI. / LXXVII. / LXXX.; lines 3901-3915 | medium | “Oh Thou, who didst with pitfall and with gin / Beset the Road I was to wander in, / Thou wilt not with Predestined Evil round / Enmesh, and then impute my Fall to Sin!” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 | medium | The speaker wishes the Desert of the Fountain would yield even a dim glimpse so a fainting traveller might spring toward it like trampled herbage of the field. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCIII. / XCIV. / XCVI. / XCIX.; lines 4308-4368 | medium | The speaker addresses Love, imagines conspiring with Him to grasp the whole scheme of things, shatter it, and remold it nearer to the heart's desire. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 | low | The beloved’s moles signify the pupil seeing the preceptor’s absence of worldly wants and abandoning desires of both worlds. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 | high | “Then of the THEE IN ME who works behind / The Veil of Universe I cried to find / A Lamp to guide me through the darkness; and / Something then said--«An Understanding blind.»” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 | medium | "Most of them probably bear a mystical meaning"; Omar also speaks of "tulip cheeks" and "cypress forms." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 | medium | The passage says philosophical studies would stimulate Omar's skeptical and irreligious dispositions, while Mystic leanings would operate in the contrary direction. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | medium | With cup in hand and draughts drained, the speaker attains unconsciousness; songs flow like water from the burning brain. | 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 | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | medium | 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 | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | high | No heart is without bleeding when torn from the divine addressee; every sight craves the divine face, and every soul pines for the divine. The note says the liver was considered the seat of love. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | The speaker knows a mystery but cannot tell it to all; his words are dark and he cannot unfold the secrets of the station where he dwells. The note glosses hale as a state of ecstasy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | high | The cupbearer is addressed; despite fate's blows and no safe resting-place, the bright wine-cup stands between them and gives Truth at hand as guide. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | Wine sustains myriad forms and takes shapes of plants and creatures; its forms perish but its essence remains. The note says wine means the divine Noumenon. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | The speaker says one must soon quit life below, pass the veil, and know Allah's secrets, and urges pleasure because one does not know whence one comes or whither one goes. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 | high | The soul asks to be taught heavenly lore; the speaker tells it to learn Alif. The note glosses 'Alif Kafat' as the One being enough and says Hafiz uses the same expression. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | medium | The fruit of certitude cannot be plucked by one who has not struck the path or shaken the bough; today is lost and tomorrow is hoped for. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | medium | Learned figures amaze the world, their high thoughts are compared to Borak raised heavenward, yet they strive in vain to know God; the note identifies Borak as Muhammad's steed for the nocturnal ascent to heaven. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 | medium | Omar is described as viewed askance, hated and dreaded by Sufis, and as a source from which Hafiz and other Persian poets borrowed while turning material to mystical use. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | The Friend's wine gladdens the heart; the speaker cannot repent until Allah's grace softens the hard heart. The note states that man is powerless to mend ways without divine grace. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | high | Wine's power is known only to wine-bibbers; those who have never felt it cannot know it. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | To gain a rose-cheeked fair, one must bear fortune's thorns; a comb touches the lady's hair only after being cleft by cuts. The note says Lyttleton expresses a similar sentiment. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | high | The world cannot find Thee through wealth or poverty; Thee is near, but human ears are deaf and eyes blinded. The note compares Hafiz Ode 355 on eyes beholding Thee. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | 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 |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 | medium | The reviewer compares Omar with Lucretius in temper, genius, and circumstances; both are described as strong intellects who revolted from their countries' false religion or devotion. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 | medium | Omar is described as vainly trying to unshackle his steps from destiny and catch a glimpse of tomorrow, then falling back upon today as the only ground on which he could stand. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 | high | The speaker flew in like a bird from the wild aiming at a higher nest, found no guide who knows the way, and flies out by the same door. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | medium | Wine is called life's fount, Khizir its guardian, and the speaker finds it like Elias; the note cites the Koran and says Elias discovered the water of life. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | medium | Truth cannot be shown to lofty thought or bought with gold; after yielding life for fifty years one may pass from words to states, glossed as ecstatic union with Truth or Deity. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 | medium | The speaker trusts divine grace, asks how the pilgrim can faint while Thou art near, and says grace on the last day will wash his black record white or make it disappear. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 | medium | The speaker makes the wine-jar's lip a place of prayer, drinks lessons of true manhood there, and passes life in taverns to repair time mis-spent in mosques; the note says this quatrain is probably mystical. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | high | 'Tis lawful for the wise, but not for fools. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | high | The speaker searches sea and land for Jamshid's world-reflecting bowl and learns from a sage that it is his own body and soul; note compares Jamshid's cup to the Holy Grail of Persian poetry and says the meaning is microcosm. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | high | Some seek truth in creeds, rules, doubts, dogmas, and schools; a voice behind the veil says their road lies neither here nor there. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | high | The speaker asks the Lord to pity a prisoned heart, pardon cup-grasping hands and tavern-going feet, deliver him from self, occupy him with the divine, and set him free; the note calls this a mystic's prayer. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | medium | The speaker sweeps the tavern threshold with his hair, cares nothing for both worlds' good and ill, and would sell the two worlds cheaply when drunk. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | medium | The speaker commands the cupbearer to bring the wine-cup and an attractive chain that entangles wise men and fools. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 | medium | Like his father, Love is described as plotting against the fair and good, bold, enterprising, strong, a hunter, weaving intrigues, pursuing wisdom, resourceful, and powerful as enchanter, sorcerer, and sophist. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 | medium | Diotima says all desire for good and happiness is the great subtle power of love; money-making, gymnastics, and philosophy are named as different paths not usually called love. | 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 | high | The seeker begins with one beautiful form, advances to all beautiful forms, beauty of mind, laws and institutions, sciences, the vast sea of beauty, and the final vision of the science of beauty everywhere. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 | 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.; 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 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 320-409 | high | Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | high | The passage describes a mystery of love in man beyond immediate sex; Socrates is passionate but self-controlled; love in Phaedrus and Symposium is mystical contemplation of the beautiful and good and can rise to philosophy's highest secret. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | high | Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | high | Socrates' argument overturns prior praises of Love: Love desires the good and therefore is not itself a good; the argument is ascribed to Diotima and is then critiqued as a fallacy. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 | high | The philosopher is said to be incited to take the first step in upward progress by the beauty of young men and boys. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | high | The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science. | record |
| Sufi | The 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 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 Mesnevi | The Mesnevi, Book I, Proem, The Reed-Flute | high | The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover. | record |
| Sufi | Mystics and Saints of Islam | Mystics and Saints of Islam, Rabia, the Woman Sufi | medium | A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love. | record |
| 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 |