Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Numbers | Numbers 22:21-35; 23:1-12; 24:1-17 | low | The Spirit of God came on him... A star will come out of Jacob. A scepter will rise out of Israel. | record |
| Celtic Welsh | The Mabinogion | Pwyll Prince of Dyved; encounter with Arawn and year in Annwvyn | medium | Arawn restores Pwyll's form, Pwyll returns to Dyved, friendship is strengthened, and Pwyll is called Chief of Annwvyn. | record |
| Confucian | The Sayings of Confucius | Government and Public Affairs | high | A virtuous ruler is like the Pole-star, which keeps its place while the other stars do homage to it. | record |
| Confucian | The Sayings of Confucius | Government and Public Affairs | high | Good government needs food, soldiers, and above all the confidence of the people, without which the state cannot stand. | record |
| Persian | Persian Literature, Volume 1 | GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR / CAPTURE OF THE BRAZEN FORTRESS / THE DEATH OF ISFENDIYR; lines 13144-13177 | high | Isfendiyr’s bier arrives at Gushtsp’s palace; Gushtsp weeps; the mother and sisters lament and say the death was not by Rustem or Zl but by the Smrgh; the public curses Gushtsp, who stays confined until after the interment. | record |
| Persian | Persian Literature, Volume 1 | KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 5019-5036 | medium | Rustem and companions fall back to the sporting-grounds; from there Rustem informs Kai-ks by letter of the victory gained. | record |
| Persian | Persian Literature, Volume 1 | INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8390-8407 | high | Kai-khosru’s expedition against an enchanted castle is compared favorably to Frburz’s; it establishes him in the king’s estimation, and it is announced to princes/nobles/warriors that he will succeed to the throne and be crowned on a fortunate day. | record |
| Norse | The Poetic Edda | RIGSTHULA / THE SONG OF RIG / INTRODUCTORY NOTE / NOTES; lines 8480-8601 | low | Notes state “Rig” is almost certainly based on Old Irish ri/rig meaning “king.” | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 | medium | Aeneas comes from Troy as an exile of fate to Italy and Lavinium, is driven by heaven, must found a city and bring his gods into Latium, and is linked to the Latin race, Alba, and Rome. | record |
| Roman | The Aeneid of Virgil | BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1318-1408 | medium | A sudden sign appears: a harmless light or flame streams over Iülus' head; the family tries to quench it with spring water, and Anchises prays to Jupiter to confirm the omen. | 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 | The sanctuary and hill shake, the cauldron sounds, and a voice tells the Dardanians to seek their ancient mother; it promises rule to Aeneas' descendants. | 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 | medium | A white sow with thirty newborn young under oaks by a secluded river will be the token of the city and rest from toil; the fates and Apollo will aid. | 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 1916-1995 | medium | Aeneas departs in tears, says his people go from fate to fate, contrasts their rest and rebuilt Troy, and imagines allied Dardanian towns in Epirus and Hesperia becoming a single Troy for posterity. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 | high | Jupiter hears, looks on the city and lovers, and orders Mercury to tell Aeneas to stop lingering in Carthage and sail toward his destined Italian, Lavinian, and Roman future, including Ascanius’s inheritance. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 | medium | Aeneas says he would restore Troy if fate allowed, but Apollo of Grynos and Lycian oracles command him to steer for Italy, which he calls his desire and native country. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2843-2858 | medium | Mnestheus' oarsmen drive the swift Dragon; Mnestheus is linked by name to the Memmian family. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 | high | Jupiter reassures Venus that destiny is unchanged: she will see Lavinium, Aeneas will be raised to heaven, wage war in Italy, defeat peoples, and establish law and a city. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3187-3232 | medium | Ascanius is said to have revived this riding game when he walled Alba Longa, taught it to the Old Latins, after which the Albans taught it to their children and Rome preserved it as the ancestral observance called Troy. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3187-3232 | medium | Little Priam, Atys, and Iülus are named; Priam renews a grandsire’s name, and Atys is linked to the Latin Atii and to Iülus. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 | medium | Aeneas reports Jove's command and Anchises' precepts, settlers are enrolled, ships repaired, a town is traced by plough and given Trojan names, Acestes establishes government, and shrines or cult provisions are made for Venus and Anchises. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 | medium | Venus identifies the Punic/Tyrian realm and Dido's rule, recounting Sychaeus' murder by Pygmalion, the ghost's revelation of the crime and hidden treasure, and Dido's overseas flight to the site of Carthage and Byrsa. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 | high | Anchises announces that he will rehearse Dardanian progeny and destinies, then identifies Silvius in the groves as a future child of Aeneas and Lavinia. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 | medium | Caesar Augustus is called a god’s son who will restore a golden age in Latium and extend empire to remote regions; the passage compares his scope with Alcides and Liber. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 | medium | Anchises weeps, says the youth is a great sorrow for his people, will only be shown to earth briefly by fate, and will be mourned by Rome near the Tiber. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 | high | After sacrificing a hundred ewes and lying on their fleeces, Latinus hears Faunus' voice: do not unite the daughter in Latin marriage; foreigners will come as sons, and their descendants will rule widely. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 | high | Aeneas instructs offerings to Jove and Anchises, prays to local, celestial, Phrygian, and parental powers; Jove thunders three times and shows a cloud with golden shafts, after which the Trojans believe the destined city can be founded. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 | high | The envoys see the Latin city and its youths exercising; a messenger tells the aged king that unknown mighty men have arrived, and Latinus summons them in and sits on his ancestral throne. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 | medium | Latinus addresses the Dardanians as known by city and race, offers welcome, says the Latins are Saturn's people, and recalls a tradition that Dardanus was born locally before traveling east and receiving divine honor. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 | high | Ilioneus tells Latinus the Trojans came by purpose rather than storm or error, are outcasts from a former great realm, descend from Jove, and were sent by Aeneas. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 | high | Latinus gazes motionless; his daughter's marriage and Faunus' oracle stir him more than the purple and sceptre, and he thinks of a fated foreign wanderer destined as son and equal ruler. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 | medium | Amata, tearful over Lavinia and the Phrygian bridal, protests giving Lavinia to Trojan exiles, warns the suitor may abandon her by sea, compares him to the Phrygian herdsman who carried Helen to Troy, and argues for Turnus' kinship and ancestry. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 | medium | The disguised Allecto tells Turnus that his crown and bride are being given to Dardanian settlers, claims Juno's command, and urges him to arm his people, march to battle, and burn the Phrygian ships in the river. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 | medium | In a shaded grove, the Phoenicians had found Juno's appointed token, the head of a war horse, signifying future renown in war and wealth; Dido is founding a richly adorned temple to Juno. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 4995-5084 | high | A "great sow" will lie under oaks with "her new-born litter of thirty"; white sow and white brood signify that in thirty years Ascanius will found Alba. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5086-5159 | medium | Aeneas addresses Evander as a Grecian and Arcadian leader, says he comes as a suppliant led by oracles, kinship, and fame, and traces both families to Atlas through Electra and Maia/Mercury. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5238-5331 | medium | Evander points out the altar, Carmental Gate, grove of Romulus' sanctuary, Lupercal dedicated to Lycean Pan, Argiletum, Tarpeian house, and Capitol, while noting Carmentis' prophecy of Aeneadae greatness. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5403-5477 | high | Etruria rises against Mezentius; a diviner says no Italian may rule the nation and foreigners must be chosen; Tarchon sends ambassadors with crown, sceptre, and royal attire to Evander. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 | high | The Lord of Fire has fashioned on the shield the story of Italy, Roman triumphs, the future seed of Ascanius, and their wars. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5603-5617 | medium | "These things he admires on the shield of Vulcan, his mother's gift"; he lifts the shield bearing "the destined glories of his children." | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 | medium | Dido enters with attendants, is compared to Diana among nymphs, advances the work of her rising empire, sits beneath the temple vault, and gives justice, laws, and allotted tasks. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 | medium | Apollo looks down from heaven, praises Iülus as child of gods and future parent of gods, assumes the form of aged Butes, tells Ascanius to leave war alone, vanishes, and is recognized by the Dardanians. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6569-6643 | medium | Pallas exhorts the Arcadians by their bravery, Evander's name, former campaigns, and his hope of equaling his father's honor. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 | medium | The speaker proposes one hundred high-ranking ambassadors to bear words, ratify treaty, hold boughs of peace, and carry gold, ivory, a chair, and striped robe as royal array. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 | high | Turnus asks for holy things and a sworn treaty, saying either he will hurl the Dardanian to hell or Aeneas may rule and Lavinia pass to his espousal. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 | medium | Turnus asks for holy things and a sworn treaty, saying either he will hurl the Dardanian to hell or Aeneas may rule and Lavinia pass to his espousal. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 | medium | Latinus arrives with twelve gilded rays symbolizing the Sun his ancestor; Turnus follows with white horses and spears; Aeneas and Ascanius come from the camp, described in relation to Rome's future. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8122-8178 | medium | Turnus strikes Eumedes with a javelin, stops the horses, descends, places a foot on his neck, kills him at the throat with a sword, and taunts him as a Trojan seeking Hesperian fields. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8180-8225 | medium | Aeneas clasps on golden greaves, takes up spear, receives shield and corslet, embraces Ascanius in arms, kisses him through the helmet, and tells him to learn valor and toil and remember father Aeneas and uncle Hector. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 | high | Juno asks that when peace, marriages, laws, and treaties join the peoples, the native Latins keep their name, language, and attire. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8597-8651 | medium | Turnus raises humbled eyes and a suppliant hand, admits his defeat, asks Aeneas to pity Daunus as Anchises was a father to Aeneas, asks for himself or his body to be returned, and concedes Lavinia. | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND HIS SHADOW / THE FARMER AND HIS SONS / THE DOG AND THE COOK / THE MONKEY AS KING; lines 1823-1836 | medium | At a gathering of all the animals, the Monkey dances, delights them, and is made King. | record |
| Greek | Aesop's Fables; a new translation | THE TWO BAGS / THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING; lines 2135-2152 | medium | The Frogs are discontented because they have no ruler and send a deputation to Jupiter asking him to give them a king. | record |
| Greek | Aesop's Fables; a new translation | THE TORTOISE AND THE EAGLE / THE KID ON THE HOUSETOP / THE FOX WITHOUT A TAIL / THE VAIN JACKDAW; lines 2249-2266 | medium | Jupiter announces that he intends to appoint a king over the birds and sets a day for them to appear before his throne, where he will select the most beautiful as ruler. | record |
| Greek | Aesop's Fables; a new translation | THE DOG AND THE COOK / THE MONKEY AS KING / THE THIEVES AND THE COCK / THE FARMER AND FORTUNE; lines 302-340 | low | "THE MONKEY AS KING" | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING / THE OLIVE-TREE AND THE FIG-TREE / THE LION AND THE BOAR; lines 342-384 | medium | THE FROGS ASKING FOR A KING | record |
| Greek | Aesop's Fables; a new translation | THE ASS AND THE MULE / BROTHER AND SISTER / THE HEIFER AND THE OX / THE KINGDOM OF THE LION; lines 3723-3734 | medium | The Lion reigns over the beasts and is described as never cruel or tyrannical, but gentle and just as a king ought to be. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10294-10395 | medium | The Prince of Persia rescues the Princess of Bengal, returns with her to Persia, marries her, and sends an ambassador to the King of Bengal, who approves the alliance. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10397-10512 | high | The elder sisters stay in the palace near the expected birth of an heir; when a beautiful boy is born, they put him in his cradle, carry it to the canal, leave it there, and tell the Sultan the Sultana has given birth to a puppy. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10514-10616 | high | The following year another prince is born and sent adrift; the intendant of the gardens again walks by the canal and carries the child home. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 10514-10616 | medium | As the children grow, their beauty, distinction, and manners proper to high birth become increasingly marked. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11170-11282 | medium | The Sultan kindly accepts the brothers' agreement, keeps them beside him, and the capital's crowd remarks that the two young strangers look like sons the Sultan might have had. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11170-11282 | medium | After the hunt, the Sultan comes to the palace; Prince Perviz warns his sister, she prostrates herself, and the Sultan raises her while noting her grace, beauty, and courtly air. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11284-11406 | high | The Talking Bird says the Sultana's jealous sisters invented the false story and identifies the princes and princess as the Sultan's children, saved from death and raised by the intendant of the gardens. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11408-11447 | high | They were “confronted with each other and proved guilty, and were executed in less than an hour.” | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1409-1550 | high | The Sultan tells the prince his enemy is dead; the prince says the Sultan's capital is a year's journey away though enchantment made the trip seem brief; the Sultan asks him to accompany him and promises to make him heir. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1740-1858 | medium | Zobeida laughs despite her anger, demands the men's true identities, and the Caliph hopes revealing his rank will save them; the vizir declines to reveal the secret publicly and says they have deserved what happened. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1860-1970 | high | One Calender begins the story of the first Calender, son of a king, explaining his lost right eye and Calender dress. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2400-2513 | medium | The veiled princess is brought; the dervish has a brazier held over her head, burns the hairs on coals, hears terrible cries, and the princess uncovers her face and asks where she is. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 2400-2513 | high | The Sultan rejoices, asks what reward is fitting, and declares the dervish his son-in-law after attendants say he deserves the princess's hand. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4377-4474 | medium | Sindbad constructs a driftwood raft with cords, loads packages of rubies, emeralds, crystal, ambergris, and precious stuffs, sits on it with oars, and releases it into the current. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | high | In the procession, a herald proclaims the king greater than Solomon and Mihrage; the attendant behind the throne answers that the king must die, and the first praises the one who lives forevermore. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | medium | Sindbad says that in Serendib no judge is needed because the people come to the king himself for justice. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4687-4778 | medium | Sindbad reports to the Caliph, who marvels at the elephant adventure, trusts Sindbad's truthfulness, orders the stories written by scribes in letters of gold, and stores them among his treasures. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5590-5702 | high | After prayers for an heir, a son is born the next year; Schahzaman sends thank offerings to mosques and religious houses, celebrations are held, and the beautiful child is named Camaralzaman, "Moon of the Century." | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5590-5702 | medium | The grand-vizir advises that the prince is too young for state cares and should first marry, be attached to home, share in royal counsels, and gradually learn how to wear a crown. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5704-5813 | medium | Fatima urges Camaralzaman not to be the last of his ruling race; he replies that if he survives his father he will try to reign worthily. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6065-6192 | high | The king offers the princess and heirship to whoever cures her, under penalty of death for failure; an elderly emir attempts the matter, hears her reject him because of the ring, declines to proceed, and is beheaded. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6546-6659 | high | Armanos says he has no son and asks the supposed prince to "take my daughter and my crown and stay with us." | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7010-7129 | high | Badoura asks Armanos to marry Haiatelnefous to Camaralzaman and offers Haiatelnefous precedence and the title of queen in gratitude. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7676-7788 | high | The Caliph writes a letter headed by a small formula requiring obedience; it orders Mohammed Zinebi to take off his royal mantle, place it on Noureddin, and seat him in his place. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7899-8017 | medium | Aladdin hears the Sultan's order to stay indoors while the princess goes to the bath, hides behind the bath door, sees her lift her veil, falls in love, and sends his mother to request marriage while carrying the jeweled fruits in a napkin. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8019-8146 | medium | "forty basins of gold brimful of jewels, carried by forty black slaves, led by as many white ones, splendidly dressed" | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8148-8267 | medium | Aladdin says he must build a palace fit for the princess and commands the genie to build a marble and jeweled palace with a domed hall, twenty-four windows, one left unfinished, and royal service buildings. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8383-8498 | medium | Aladdin asks for the holy Fatima to treat his headache, then pierces the approaching magician to the heart with a dagger and tells the princess that the victim was a wicked magician. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8383-8498 | high | The new tale begins with Haroun-al-Raschid in his palace; Giafar reminds him that he had undertaken secretly to observe justice and order in the city. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9362-9470 | medium | Ali Cogia says he will appeal to Caliph Haroun-al-Raschid, writes a petition, gives it to the officer who collects petitions, and is granted an audience; the merchant's address is requested for summons. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9591-9696 | medium | After the demonstration, the king longs to possess the horse and asks the Indian to name his price. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9900-9995 | medium | The prince says he cannot present himself before the King of Bengal without attendants suitable to his rank; the princess offers him attendants, Persian merchants, and access to her treasury. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9997-10096 | medium | The people welcome the returned prince; the Sultan and ministers are in mourning. The prince recounts his story and asks consent to marry the Princess of Bengal; the Sultan consents and orders mourning replaced by music. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 344-455 | medium | Goomblegubbon squats with wings hidden, claims to have no wings, and suggests that Dinewans should do without wings to remain kingly. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON FOOD OFFERED TO THE DEAD. / END OF THE STORY OF THE KURUNGA ANTELOPE. / END OF THE STORY OF THE DOG. / END OF THE STORY OF THE BHOJA THOROUGHBRED.; lines 10874-10924 | medium | The Bodisat, lying on his side, exhorts the king “as before,” then dies; the king performs funeral rites, honors the charioteer, rules righteously, and passes away according to his deeds. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 | medium | Sakka has the Titans made drunk with ambrosia and thrown down Mount Sineru to the Abode of the Titans, where they recognize the Trumpet-Flower Tree instead of heaven's Coral-Tree. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12038-12183 | medium | In the first age, quadrupeds choose the Lion, fishes the Leviathan, and birds the Golden Goose as kings; the Golden Goose lets his daughter choose a husband and gathers birds on a flat rock in the Himālaya region. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 | medium | “Kings chosen by the animals”; “Leviathan, king of the fish”; “Lion chosen king of the beasts.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16402-16553 | medium | “The tail of the Yak or Tibetan ox ... is a beautiful object, and one of the insignia of Hindu royalty.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | THE BARLAAM AND JOSAPHAT LITERATURE. / SUMMARY. / PART II. / ON THE HISTORY OF THE BIRTH STORIES IN INDIA.; lines 1933-2022 | high | Benfey is reported as arguing that the Pancha Tantra originally contained eleven to thirteen books and was designed to teach princes right government and conduct. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | ON THE HISTORY OF THE BIRTH STORIES IN INDIA. / T. W. RHYS DAVIDS. / TABLE I. / INDIAN WORKS.; lines 2337-2496 | low | The Siṃhāsana Dvātriṃśati is described as the thirty-two stories of the throne of Vikramāditya, also called Vikrama Caritra, with Hindi, Bengali, and Mongolian versions listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 | medium | Sujāta has three assemblies; the Bodisat as universal monarch hears the Law, gives his kingdom with seven treasures to the Order, takes vows, and receives prophecy. Sujāta's city, family, disciples, Bambu Bo-tree, body height, and lifespan are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 | high | In renunciation births, the Bodisat forsakes his kingdom; in the Cūla-Sutasoma Birth he rejects royal power and acquires the Perfection of Renunciation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5145-5241 | medium | The Great Being decides that Buddhas are born in the highest-reputed caste, chooses the predominant Kshatriya caste, and selects Suddhodana the chief as father. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5243-5330 | medium | The Brāhmans tell the king not to be anxious: the queen has conceived a male child, a son who will become a Universal Monarch if he lives as a householder, but a Buddha who removes ignorance and sin if he leaves home for religious life. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 | medium | The newborn is received from angels by four kings on antelope-skin cloth, then by men on fine cloth; he stands on the ground, looks east, sees thousands of world-systems, and is honoured with garlands. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | high | “If a man having such marks should remain a householder, he becomes a Universal Monarch; but if he takes the vows, he becomes a Buddha.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | medium | At the Ploughing Festival the town is ornamented, servants wear new garments and garlands, a thousand ploughs are yoked, and the royal plough is ornamented with red gold. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5864-5956 | high | Māra comes intending to stop the Bodisat, stands in the air, and says the wheel of empire will appear in seven days and make him sovereign over the four continents and two thousand adjacent isles. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 | medium | Māra commands his host to seize, slay, or drive away the prince, mounts the Mountain-girded, approaches the future Buddha, and tells Siddhattha to get up from the seat because it is meant for Māra. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 | medium | The drum summons a fourfold army, the milk-bowl produces a mighty river that traps the king’s forces, and the hatchet brings the king’s head to the man’s feet. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 874-988 | medium | In the Rājovāda Jātaka, the future Buddha is born from the chief queen as Prince Brahma-datta, studies at Takkasilā, ascends the throne, and rules with impartial justice. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8787-8924 | high | The king promises the later queen a boon for her son; when the boy is grown, she asks that the kingdom be given to him, and the king refuses to exclude his two elder sons. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE.; lines 8926-9051 | medium | The moved water-sprite offers one brother; the Bodisat asks for the younger and explains that the younger's political danger caused the forest exile, so his loss would bring blame and disbelief. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 990-1110 | high | The charioteer of the king of Benāres compares the kings by age, kingdom, army, wealth, renown, country, caste, tribe, and family, and finds them equal. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | high | Yao asks Hsü Yu to take the throne, likening Yao's continued rule to a torch in sunlight and watering during rains; Hsü Yu refuses, rejects reputation as a shadow, and uses images of the tit, tapir, and ritual cook. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 | high | T'ang offers to resign the empire to Pien Sui; Pien Sui refuses, says men of Tao wage no wars, and drowns himself in the river Chou. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12652-12775 | medium | Confucius offers to arrange a walled state and rulership for Robber Chê, who would disband his men, gather his brothers, and join in ancestor worship. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 | medium | Yao and Shun gained the empire but their descendants had almost no territory; T'ang and Wu Wang sat on the imperial throne but their posterity was obliterated; the speaker asks whether this was because of the prize's magnitude. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 | medium | Tzŭ Chang contrasts Chieh and Chou, powerful rulers whose qualities are despised, with Confucius and Mih Tzŭ, poor and simple figures whose qualities would be praised, and concludes that power and station do not determine worthiness. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON DECLINING POWER. / CHAPTER XXIX. / CHAPTER XXX. / ON SWORDS.; lines 13221-13343 | medium | The sword of the Son of Heaven is described as having Yen-ch'i's stone wall as point, Ch'i's mountains as edge, states as back, hilt, and sheath, being enclosed by barbarians, wrapped in seasons, surrounded by ocean, made of five elements, operating by Yin and Yang, cleaving clouds above and earth below, and making the princes submit with one flash. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON DECLINING POWER. / CHAPTER XXIX. / CHAPTER XXX. / ON SWORDS.; lines 13345-13388 | medium | Chuang Tzŭ describes the sword of the Princes as composed of moral qualities, stable in motion, modeled on round heaven and square earth, harmonized with celestial bodies and seasons, responsive to the people, thunder-like in flash, and commanding obedience in the state. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 | medium | The perfect man can affect a kingdom and benefit many generations through spontaneous action; true charity is universal, true worth does not depend on opportunity, and self-oblivion is required for rulership. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | medium | The wise ruler’s virtue is modeled on the universe, guided by Tao, occupied in inaction, and by inaction administers the empire with energy to spare. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5763-5886 | medium | The men of old are untroubled despite knowledge and ability; heaven evolves all things without parturition, earth nourishes without increment, and the wise ruler practices inaction and is likened to heaven and earth. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | medium | Wu Han Chao names the Six Influences and Five Virtues, says a ruler in harmony with them rules well, and invokes the Lo book as a source connected with successful rule and complete virtue. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 | medium | Wên Wang reports a dream of a black sage with a large beard on a parti-coloured horse instructing him to appoint the old man of Tsang; ministers call it a command from his late father and reject the need for divination. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE TALKATIVE TORTOISE / THE MONKEYS AND THE GARDENER / THE GOBLIN AND THE SNEEZE / THE GRATEFUL BEASTS AND THE UNGRATEFUL PRINCE; lines 1313-1333 | medium | They made the Hermit king instead of the Wicked Prince, and the Hermit took them into the country. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | The Giant Crab, and Other Tales from Old India / WARNING / CONTENTS / THE GIANT CRAB; lines 134-220 | high | The animals rejoice at the crab's death, thank the elephant and his wife, and make them king and queen of all animals in the mountains. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 610-704 | medium | The city king is described as cruel, robbing and murdering subjects and showing no mercy to strangers; he sends soldiers, then a regiment, then all his army to capture the young man, while the drum makes the first forces flee. | 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 | high | Tara is described with green mounds, wooded sides, grazing lands, trees, kings, five white roads, armies, a sovereignty-giving fair, justice, pleasure, and barter; it is contrasted with long-youthful heroes and women in the likeness of hunted fawns. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 1071-1086 | high | Bres says, “Nothing drove me out but my own injustice and my own hardness.” | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 1071-1086 | high | Bres says, “I am come to look for fighting men,” so that he may take Ireland by force. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 | medium | Nuada thinks Lugh's help may free the country from Fomor taxes and tyranny, and places Lugh on his throne for thirteen days so all may hear his advice. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11336-11426 | medium | Oisin says a woman could be brought for Finn, willing or unwilling; Diorraing names Grania, daughter of the High King of Ireland, and praises her make, shape, and speech. | 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 1267-1358 | high | A surly Fomor troop of nine times nine messengers arrives to ask rent and taxes from Ireland; Eine, Eathfaigh, Coron, and Compar are named as especially cruel, and the Tuatha de Danaan greatly dread them. | 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 1267-1358 | medium | Balor asks who the young man is; Ceithlenn says she knows him as the son of their daughter and says it was foretold that from his coming into Ireland the Fomor would never have power there again. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 | low | After the Fianna are broken up, it is doubtful Finn dies; he comes again in another shape, and Oisin is made king over a divine country. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2511-2568 | high | Lugh is made king over the Men of Dea and has his court at Nas. | 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 | high | A young woman in the house wears a gold band and has a silver vessel with gold hoops, filled with red ale, with a golden bowl and golden cup. | 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 | high | Conn stood on a stone in the rath, and it screamed under his feet loudly enough to be heard across Teamhair and as far as Bregia. | 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 | high | The master tells the woman to serve Conn, says Conn will gain a hundred battles, then has her pour for Art and names future kings of Ireland and their lifespans. | 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 young woman in the house wears a gold band and has a silver vessel with gold hoops, filled with red ale, with a golden bowl and golden cup. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2650-2742 | medium | At Slieve Mis the Gaels meet Banba, queen of the Tuatha de Danaan, wife of Mac Cuill, with women, Druids, and wise men attending her. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2650-2742 | high | Amergin orders the Gaels back into their ships and out to the length of nine waves from shore, then proposes that the Tuatha yield kingship if the Gaels can land despite them. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2744-2820 | high | Amergin rises and speaks with an enchantment over wind and sea, asking that those tossed in the food-giving sea reach land, that the ships and sons of Miled find a place there, and that the Gael have gatherings, races, a king in Teamhair, many kings' possession, and access to great Eriu. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN; lines 2823-2893 | high | Eriu, wife of Mac Greine, attacks the Gael three days after their landing; this is called the first battle between the Sons of the Gael and the Men of Dea for the kingship of Ireland. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN; lines 2823-2893 | high | The three kings and the three queens, Eriu, Fodhla, and Banba, are killed; the Tuatha de Danaan lose order and ultimately give up the country to the Gael. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN; lines 2823-2893 | medium | The Children of Rudraighe, descended from Eimhir, are said to live in Emain Macha for nine hundred years and to include later notable men such as Fergus and Conall Cearnach. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 | high | The chief men choose Bodb Dearg for kingship because of his father, because of Bodb himself, and because he is eldest among the Dagda's children. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG / CHAPTER IV. THE MORRIGU / CHAPTER V. AINE; lines 3314-3340 | medium | The passage says it was unsafe to offend Aine because she was revengeful; Oilioll Oluim, a king of Ireland, once killed her brother. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3495-3597 | low | Etain says she is daughter of Etar, King of the Riders of the Sidhe; Eochaid loves her, pays bride-price, and brings her to Teamhair as wife. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER 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 | Tadg asks about the royal dun with white marble walls; the woman says it belongs to the royal line of Irish kings from Heremon son of Miled to Conn of the Hundred Battles. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 | medium | The girl says the grand dun with silver walls is empty because it is for future kings of Ireland, and that Tadg will have a place in it. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN / BOOK FIVE: THE FATE OF THE CHILDREN OF LIR; lines 5034-5139 | high | After Tailltin, Bodb Dearg is chosen king of the Tuatha de Danaan; Lir leaves in anger, others propose burning his house and attacking him, and Bodb refuses. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5669-5774 | medium | Finn serves the King of Finntraigh at Loch Lein as an unmatched hunter; the king says that if Cumhal had left a son, Finn would be that son. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | medium | As a young lad Finn goes at Samhain to the High King's gathering at Teamhair, where quarrels are forbidden; the king, Goll, Caoilte, and Conan are feasting when Finn enters unknown to them. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5888-5976 | high | At the feast, the King of Ireland offers rightful inheritance to anyone who can keep Teamhair safe until daybreak from Aillen's burning. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5888-5976 | high | At daybreak, Finn shows the king Aillen's head along with the pipe and harp of his music; the council grants Finn the headship of the Fianna, and Goll and the chief men place their hands in Finn's hand. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 | medium | Finn is described as a king, seer, poet, Druid, knowledgeable man, and sweet-sounding speaker to his people. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 | high | Finn is said to give fair judgment even between his enemy and his own son. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 | medium | Finn is praised for generosity, for giving bride-price and pay, for fulfilling promises by the next day or night, and for never forsaking his right-hand friend. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 | medium | They have four cities, four wise teachers, and four treasures: Lia Fail, a sword, a Spear of Victory, and a cauldron that leaves no company unsatisfied. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 748-839 | medium | Sreng and Bres compare Firbolg Craisech spears and the Men of Dea's thin pointed spears, exchange weapons, Bres conveys the demand for half of Ireland or battle, and the two men pledge friendship. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS; lines 7507-7589 | medium | Finn laments Cuban's son, praises his generosity, and calls Follamain so he can give him his father's name and place. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. THE MARCH OF THE FIANNA / CHAPTER VII. THE FIRST FIGHTERS / CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON; lines 7740-7821 | medium | Fergus of the Sweet Lips goes to Teamhair and tells the High King about the Fianna's losses. The High King says Finn's difficulty is good and that it would be better for the foreigners to win than Finn. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8134-8219 | high | Finnachta takes the royal crown to Conmail, puts it on his head, gives him his father's weapons, and blesses him; Conmail kills three fifties of the Fianna before Goll Garbh kills him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8134-8219 | medium | Finnachta brings the crown to Ogarmach, daughter of the King of Greece, saying prophecy says the world will be owned by a woman; Fergus warns Finn that Ogarmach is a great danger. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT; lines 8264-8358 | medium | The great name of the armies of the World passes to the Fianna; the Fianna take ships, gold, silver, and spoils and have charge of Ireland against the Fomor and others. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 | high | North of the Hill of the Hostages stood the Lia Fail, which roared under the feet of every king who would take possession of Ireland. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 | medium | "from that time it was above all other places, for its king was the High King over all Ireland" | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 861-964 | high | Nuada's arm is struck off by Sreng; the Tuatha de Danaan have a law that no man not perfect in shape should be king, so Nuada is put out of kingship. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 861-964 | high | Bres is chosen in Nuada's place, is proverbially beautiful, and is the son of a Tuatha de Danaan woman whose child's father is known only to her. | 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 | The young men say Finn has been gone for a year, wonder what the Fianna will do without their lord and leader, and sorrow for his loss; Caoilte grieves to see them. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 966-1069 | medium | Corpre son of Etain, poet of the Tuatha de Danaan, comes seeking hospitality and is put in a dark narrow house without fire, furniture, or bed, and receives three small dry cakes. | record |
| Celtic Irish | Gods and Fighting Men | PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 966-1069 | high | Diancecht makes Nuada a silver arm with movement in every finger; Nuada is thereafter called Nuada Argat-lamh, of the Silver Hand. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 10630-10782 | medium | The Korean king rarely leaves his palace; when he does, prior notice is given, doors must be shut, householders kneel with broom and dust-pan, and windows are sealed so no one looks down on him. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1113-1126 | high | Some human gods have spiritual functions only; others exercise supreme political power, becoming "kings as well as gods," and such government is "a theocracy." | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11263-11391 | medium | According to Nicolaus Damascenus, the handsomest and bravest man was raised to the throne only when the king had no heirs, the heirs being his sisters’ sons; the note also says the Gordioi chose the fattest man as king and the Syrakoi chose the tallest or longest-headed man. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11263-11391 | low | The Cambodian footnote cites sources for the connection of the temporary king’s family with the royal house. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1128-1210 | high | Tanatoa, King of Raiatea, is deified by ceremony at the chief temple, worshipped, consulted as an oracle, and offered sacrifices and prayers. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1211-1272 | high | The King of Iddah says: “God made me after his own image; I am all the same as God; and He appointed me a king.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1274-1317 | high | Spanish conquerors encounter the Chibchas/Muyscas/Mozcas in the Colombian Andes; they are organized into two kingdoms and spiritually linked to the pontiff of Sogamozo or Iraca, whose sanctity is said to make waters, rain, and weather obey him. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1274-1317 | high | The Waganda believe in a god of Lake Nyanza who may dwell in a man or woman; the incarnate god is feared, consulted as an oracle, and believed able to heal or inflict sickness, withhold rain, and cause famine, receiving presents when consulted. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1274-1317 | medium | The chief of Mowat, New Guinea, is believed to affect crop growth and to coax dugong and turtle to come and be taken. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1319-1362 | high | Among the Antaymours of Madagascar, the king is responsible for crop growth and every misfortune that befalls the people. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1319-1362 | high | In parts of West Africa, if prayers and offerings to the king fail to bring rain, subjects bind him and take him to his forefathers’ grave to obtain rain. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | high | Frazer infers that divine claims by monarchs of Egypt, Mexico, and Peru were survivals and extensions of an old apotheosis of living kings. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | high | The Incas are described as “children of the Sun,” and an Inca near death says, “My father calls me to come and rest with him.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | high | Mexican kings at accession swore to make the sun shine, clouds give rain, rivers flow, and the earth produce abundant fruits. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | high | Frazer states that sacred functions joined to a royal title, as in the King of the Wood, Sacrificial King, and King Archon, occur widely outside classical antiquity; royal priests often hold both spiritual and temporal power. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1364-1444 | medium | Frazer asks whether the King of the Wood may have descended from a line of kings stripped of political power, but argues against this because the priest of Nemi lived at a forest sanctuary by the lake shore rather than in nearby Aricia. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1446-1526 | high | Namvulu Vumu dwells on a hill at Bomma and is called King of the Rain and Storm. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1446-1526 | medium | The offices are hereditary in one or two royal families, but eligible men flee and hide when a vacancy occurs because the dignity is not coveted. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 | high | The rule of the sanctuary was that a candidate could succeed to the priesthood only by slaying the priest, and then held office until slain by a stronger or craftier man. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 | high | The King of the Wood could only be assailed by someone who had plucked the Golden Bough, and his life was safe while the bough or its tree remained uninjured. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 | medium | Considering his double character as king and priest, relation to the Golden Bough, and the woodland divinity of the grove, the passage provisionally assumes that the King of the Wood was a living incarnation of the tree-spirit, like the May King and Northern European congeners. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | high | Kings or priests in early society are described as supernatural or divine, as responsible for natural calamities, and as liable to punishment for negligence or guilt. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | high | The quoted account says the Mikado is carried to avoid touching the ground, protected from open air and sunlight, and not allowed to cut hair, beard, or nails except by nocturnal cleaning treated as theft. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | high | The Mikado formerly sat motionless on the throne with the imperial crown to preserve peace; movement or prolonged gaze was feared to bring disaster, and later the crown itself was placed on the throne as a palladium. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2796-2885 | medium | The Mikado formerly sat motionless on the throne with the imperial crown to preserve peace; movement or prolonged gaze was feared to bring disaster, and later the crown itself was placed on the throne as a palladium. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | high | Kukulu of Shark Point near Cape Padron lives alone in a wood, may not touch a woman, leave his house, quit his chair, or lie down; if he lay down, wind and navigation would cease; he regulates storms and atmosphere. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | high | Kukulu of Shark Point near Cape Padron lives alone in a wood, may not touch a woman, leave his house, quit his chair, or lie down; if he lay down, wind and navigation would cease; he regulates storms and atmosphere. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | medium | Zapotec priests, especially the high pontiff, observe continence; on certain feast days the high priest becomes drunk and a consecrated virgin is brought to him; a son from the union is raised as a prince and the eldest succeeds to the pontifical throne. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | medium | Because the ruler’s death or rash action imperils the people, they require him to follow preserving rules; if he fails to order nature for their benefit, homage can turn to contempt, dismissal, or killing. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2973-3029 | high | Loango kings are described as supernaturally endowed; greater royal power entails more taboos regulating all actions, and the heir undergoes increasing restraints until accession. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2973-3029 | medium | Burdensome royal or priestly observances are said to cause refusal of office, reclusive weakness, loss of practical sovereignty, or separation between religious and civil power. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 | high | Cambodia is said to force the kingships of Fire and Water on reluctant successors, while Savage Island monarchy ended when no one accepted the dangerous distinction. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 | high | Japanese Mikados are described as transferring supreme power to infant children; a Mikado abdicates to a three-year-old son, a usurper seizes sovereignty, and Yoritomo restores the Mikado's nominal power while retaining actual power and founding the Tycoon line. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3031-3110 | medium | Japanese Mikados are described as transferring supreme power to infant children; a Mikado abdicates to a three-year-old son, a usurper seizes sovereignty, and Yoritomo restores the Mikado's nominal power while retaining actual power and founding the Tycoon line. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | medium | Frazer states two questions: why the priest had to slay his predecessor and why he had to pluck the Golden Bough before doing so. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 | high | Frazer focuses on the priest’s title, asking why he was called the King of the Wood and why his office was called a kingdom. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3744-3826 | medium | Royal taboos isolate the king from danger; strangers are feared as possible practitioners of magic or witchcraft, so ceremonies may disarm their powers, counteract harmful influence, or cleanse their atmosphere. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4039-4102 | medium | Some kings are forbidden to leave palaces; examples include Shark Point and Loango, where the king may not leave his house, chair, or palace. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4039-4102 | medium | The King of Tonquin could appear abroad only for certain religious ceremonies, and people were ordered not to look at him under penalty of death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4039-4102 | high | The King of Ibo does not go from his house into the town unless a human sacrifice is made to propitiate the gods. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4219-4263 | medium | Tahiti forbids touching the King or Queen's body; Cambodia forbids touching the king without command, and attendants avoided touching him after a carriage accident. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4265-4343 | medium | A priestly king north of Zengwih in Burma is revered by the Sotih as highest spiritual and temporal authority, and no weapon or cutting instrument may enter his house. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 442-515 | high | Ancient kings are described as commonly priests and often gods, able to bestow blessings such as rain, sunshine, and crop growth on subjects and worshippers. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 | medium | Frazer argues that if great invisible gods are thought to die, a god dwelling in human flesh is also expected to die; some peoples believe safety and even the world are bound up with the life of such a god-man. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4583-4665 | high | The Congo pontiff Chitomé is believed to sustain the earth; if he dies naturally the world will perish, so his successor kills him with a rope or club when he is ill and near death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4583-4665 | high | The Congo pontiff Chitomé is believed to sustain the earth; if he dies naturally the world will perish, so his successor kills him with a rope or club when he is ill and near death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4583-4665 | medium | A Zulu custom is reported in which a king must not have wrinkles or gray hairs; Chaka anxiously seeks hair oil to remove signs of age, since gray hairs would signal the monarch's death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4667-4748 | high | Sedanda, afflicted with leprosy, decides to poison himself, nominates a successor, and holds that sovereigns serving as examples should have no bodily defect and cease to deserve life or rule when defects befall them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4750-4806 | high | Some divine kings or priests are killed only after visible signs of decline, while other peoples fixed a term and killed the king while still vigorous to avoid decay. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4750-4806 | high | Under the modified Samorin custom, guests could gain the crown by fighting through many guards and killing the Samorin in his tent. In 1695 three attackers were killed, and a young nephew who struck at the Samorin was stopped when a burning brass lamp marred the blow; he too was killed. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4750-4806 | medium | In Quilacare, a twelve-year feast honors an idol; the king’s reign lasts from jubilee to jubilee. At the feast he bathes, prays to the idol, mounts a decorated scaffolding, cuts off parts of his body with knives, cuts his throat, and the act is called sacrifice to the idol. A willing successor present at the rite is raised as king. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4808-4885 | medium | In Cambodia, the king annually abdicated for three days in Méac, performing no authority, not touching the seals, and not receiving revenues, while the temporary king Sdach Méac reigned. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4887-4943 | high | In Siam, a temporary king is appointed for three days while the real king remains in the palace; the temporary king’s agents seize goods and arriving ships. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4887-4943 | high | In Siam, a temporary king is appointed for three days while the real king remains in the palace; the temporary king’s agents seize goods and arriving ships. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4945-5006 | high | In Jambi, a commoner occupies the throne for one day at the start of a reign; a tradition about five royal brothers explains the hereditary privilege. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4945-5006 | high | In Bilaspur, after a Rajah’s death, a Brahman eats rice and milk from the dead ruler’s hand, rules for a year, is watched, receives gifts, and is expelled; the Rajah’s spirit is said to enter him. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4945-5006 | medium | At a Carinthian prince’s installation, a hereditary peasant sits on a marble stone with a cow and mare nearby, challenges the prince, yields the seat for compensation and tax exemption, and gives the prince a light blow. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5008-5083 | high | Temporary kings in Cambodia and Jambi are said to come from a stock believed akin to the royal family. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5085-5132 | high | In Nias, succession to a chief can require catching the dying chief's last breath and soul in the mouth or a bag; rivals may crowd around, one candidate used a bamboo tube, and when there is no son the soul is caught in a bag fastened to an image of the deceased. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5135-5218 | medium | The King of the Wood is described as an incarnation of the tree or vegetation spirit whose valued life is guarded, yet who must be killed by a stronger successor so divine vitality is preserved and transferred. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | high | Königgrätz district Whit-Monday custom: a King and Queen are chosen, garlanded, proclaimed, and invested; the King is accused and tried, and if guilty, kneels while stacked hats are struck from his head with a wooden sword as symbolic beheading. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | medium | Pilsen district Whit-Monday custom: a bark-dressed mounted King with a gilt-paper crown rides from a green arbour under May-trees, flees pursuit, remains King if uncaught, but if caught is beaten, dismounted, has his crown struck off by the executioner, sinks down, and is carried on a bier. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 | high | Divine life incarnate in a mortal body is said to risk taint, corruption, and enfeeblement as its human medium ages. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 | high | The northern kings die violent deaths; flight and pursuit are prominent in several customs, and in one case outrunning pursuers preserves life and office for another year. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | medium | Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | medium | Frazer suggests that the mock king annually killed at the Babylonian Sacaea on the 16th of Lous may have represented Thammuz, based on a calendar correspondence, and would then have been slain as a god. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 9057-9218 | medium | Strabo is cited as describing the figure as always sword-bearing, watching for attacks, and ready to defend himself. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 9057-9218 | medium | The note cites sources for the title 'King of the Wood' and quotes Latin lines about Trivia's Arician grove, Diana's woodland temple, and rule or kingship held or gained through swords and force. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 9536-9682 | medium | Tiele's History of the Egyptian Religion is cited, with additional scholarship “On the worship of the kings.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10197-10420 | high | Kings are indexed as gods, controllers of weather, punished for crop failure, divine or nature kings, kings of fire, rain, and water, guarded, veiled, confined, abdicated, killed for decay or at fixed terms, killed annually, temporary, and linked with sons sacrificed in great danger. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10422-10627 | medium | “Loango, king of, deposed when the harvest fails”; also entries on supernaturally endowed kings, seeing the king eat as a capital offence, palace confinement after coronation, food left by the king buried, and food restrictions. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 | medium | Entries include human gods in the Pacific, permanent incarnation, Parthian monarchs worshipped as deities, priestly kings, and a Pepper Coast high priest held responsible for general welfare. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 | high | The Sweden entry lists King Domalde sacrificed on account of famine, May Eve and midsummer ceremonies, Christmas customs, Yule straw, May Day fires, midsummer bonfires, mistletoe superstition, and divining rods from mistletoe. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 | medium | Temporary kings are indexed and noted as sometimes hereditary. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 | medium | Entries mention burning the king’s brothers in Uganda, kings killed in Unyoro and among Zulu, the veiling and bodily requirements of the Sultan of Wadai, qualities required for the king of the Zoolas, and water or weather kings. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14056-14185 | low | “Radiis solis caput nunquam illustrabatur: in apertum aërem non procedebat.” The passage translates by context as never having the head illuminated by sun rays and not proceeding into the open air. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3390-3461 | medium | At Carcassone young people hunt wrens; the first to strike one down is made King, carries the wren on a pole, leads New Year and Twelfth Day processions with regalia, attends mass, visits authorities, and gathers money for a royal banquet. | 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 3913-3971 | medium | A royal Inca messenger of the Sun came from the fortress with a decorated lance, reached the square by the golden chicha-sacrifice urn, touched the lances of four royal Incas, and relayed the Sun's command to drive evils from the city. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5166-5241 | medium | The passage says the sun may not shine on the divine person and cites the Mikado and the Zapotec pontiff. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 | medium | Frazer concludes that primitive Aryan worship survived in the sacred grove at Nemi and that the King of the Wood lived and died as an incarnation of the supreme Aryan god whose life was in the mistletoe or Golden Bough. | 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 8277-8286 | medium | The temple of Diana has disappeared, and the King of the Wood no longer stands sentinel over the Golden Bough. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS.; lines 8289-8376 | medium | In Ashantee the king eats new yams before the people may do so; Hova first sheaves and Burmese pangati fruits are brought to the sovereign or king before others partake. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS.; lines 8596-8661 | medium | The great chief, said to take title and descent from the Sun, stands to the altar's right; his wife stands to the left, with ranked chiefs, sachems, heralds, and young braves nearby and reeds piled before the altar. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 | medium | Ruler and priest entries include weather kings, priestly kings, reluctance to accept crowns, confined kings, kings responsible for welfare, bodily restrictions, uncut priestly hair, and iron taboos. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 | medium | Index entries mention Burgundian kings deposed in scarcity, Burma's mode of executing princes of the blood, Cambodia's kings of fire and water and temporary kings, kings of Calicut killed after twelve years, Chinese emperors offering public sacrifices, and a Chinese emperor held responsible for drought. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9317-9539 | high | Entries mention kings and priests punished for crop failure, dependence of nature on the divine king, divine kings cared for or ceasing to govern, burdensome observances placed on divine kings and priests, seclusion of divine persons, and taboos around royal bodies or eating. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9541-9755 | medium | Egypt is indexed for deified kings, crop-failure blame, royal wine restriction, temporary rulers, burning red-haired men, sacred cattle, Apis and Mnevis, ram sacrifice, Egyptian sacrament, scapegoat, and external soul story. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | medium | "Incarnate gods"; "Incarnation, temporary and permanent"; "India, ... human gods" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXIII / XXVII / XXVIII; lines 1156-1220 | medium | The dervish says kings are meant for the protection of the people and calls the king the shepherd of the poor. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER II / XVIII / XXIII / XXVII; lines 1775-1813 | high | A king near death, having no heir, wills that the first person entering the city gate in the morning should receive the crown and kingdom. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXIX / XLVIII / CHAPTER III / XVIII; lines 2389-2497 | medium | A king on a winter hunting excursion seeks shelter at a peasant's cottage; a courtier proposes a tent and fire instead, but the peasant brings refreshments and says the king's dignity is not lowered by condescension. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 335-432 | medium | Enemy cavalry is immense; a youth urges wavering troops to be resolute, the troops attack together, win victory, and the king embraces the youth and names him heir-apparent. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 | medium | The passage names the king without clemency and the holy man without learning as enemies of church and state, and says a prince should be obedient to God's will. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | A Persian king oppresses subjects' property with violence and rapacity; people emigrate, population and state resources diminish, the treasury is empty, and enemies strengthen, followed by maxims urging humanity and kindness. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | In the king's presence, the Sháh Námeh account of Zohák's decline and Feridún's succession is read; the minister explains that people gathered around Feridún and advises the king that munificence and clemency gather people and secure dominion, while tyranny is like expecting shepherd-work from a wolf. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 434-535 | high | In the king's presence, the Sháh Námeh account of Zohák's decline and Feridún's succession is read; the minister explains that people gathered around Feridún and advises the king that munificence and clemency gather people and secure dominion, while tyranny is like expecting shepherd-work from a wolf. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | SA'DI / INTRODUCTION / CHAPTER I / XVIII; lines 892-983 | medium | A prince inherits immense riches from his father and gives innumerable gifts to troops and people; accompanying verses praise munificence through seed and fragrance images. | 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 | high | Less than a year after Eochaid assumes sovereignty, the Festival of Tara is proclaimed so all men of Ireland may come before the king and he may know tributes and customs. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / THE DRIVING OF THE CATTLE OF FLIDAIS / INTRODUCTION / THE DRIVING OF THE CATTLE OF FLIDAIS; lines 11964-11985 | low | Fergus dwells with Flidais after the raid, holds part of Ulster's lordship, rules in Mag I Murthemne, and wins land once ruled by Cuchulain, son of Sualtam. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1371-1506 | medium | Etain says Eocho gave a great price to gain her, including one hundred bridled steeds, garments, cattle, gold, and one hundred of each beast. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1508-1595 | medium | Etain bears one daughter to Eochaid, also named Etain; her daughter Messbuachalla becomes mother of king Conary the Great, son of Eterscel. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1598-1692 | high | Eochaid summons Ireland to Tara for a festival to settle taxes and imposts; the men of Ireland answer that they will not hold it until he finds a queen, since no queen stands by him. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION / MAC DATHO'S BOAR / INTRODUCTION; lines 1995-2030 | low | The introduction says "Mac Datho's Boar" seems to precede the principal Heroic Period events; Conor and Ailill are leaders of Ulster and Connaught; Mesroda Mac Datho is king of Leinster rather than Mesgegra; Conall Cernach, not Cuchulain, is the Ulster champion. | record |
| Celtic Irish | Heroic Romances of Ireland | SPECIAL NOTE ON THE COMBAT AT THE FORD / GENERAL NOTES / THE COURTSHIP OF ETAIN / INTRODUCTION; lines 889-991 | medium | The introduction dates the Courtship of Etain to about B.C. 100, before Conaire Mor/Conary, but notes that both Etain versions name Conor, Ailill mac Mata, Mesgegra, and Curoi as sub-kings tributary to Eochaid, creating a chronological discrepancy. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | Princes honored by the Muses at birth receive sweet dew on the tongue, speak graciously, settle causes with true judgments, calm quarrels, and are greeted with reverence. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | medium | Mnemosyne bears nine daughters to Zeus after nine nights; they sing laws and immortal ways near Olympus, and Zeus reigns after overcoming Cronos, holding lightning and distributing honors. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 | medium | Styx and Pallas produce Zelus, Nike, Cratos, and Bia, who dwell always with Zeus; Zeus promises offices and rights to gods who fight with him against the Titans; Styx comes first to Olympus and is honored as the great oath of the gods. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 | high | Rhea bears Hestia, Demeter, Hera, Hades, the Earth-Shaker, and Zeus to Cronos; Cronos swallows his children because Earth and Heaven told him he would be overcome by his son. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 | high | Earth bears Typhoeus by Tartarus with Aphrodite's aid; Typhoeus has a hundred snake-dragon heads, dark tongues, fiery eyes, and many kinds of voices. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 | high | After the gods finish their toil and settle by force the struggle for honors with the Titans, they press Zeus to reign and rule by Earth's prompting; Zeus divides dignities among them. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 | high | Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3406-3419 | medium | Circe, daughter of Helius, loves Odysseus and bears Agrius, Latinus, and Telegonus; Telegonus is brought forth by the will of golden Aphrodite. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3421-3527 | medium | Pandora, daughter of Deucalion, is joined with Zeus and bears Graecus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | high | Europa crosses the briny water to Crete, beguiled by Zeus; Zeus secretly snatches her, gives her a golden necklace made by Hephaestus, mates with her, departs, and she bears Minos, Rhadamanthys, and Sarpedon. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 | high | Minos is described as “most kingly of mortal kings” and as holding “the sceptre of Zeus.” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 | medium | The Titans revolt under Cronos at Earth's instigation; Heaven and Earth are separated; Cronos reigns, swallows his children, and is later overcome by Zeus, who was saved by Rhea; the universe is divided. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 | medium | Aphrodite tells Anchises to take courage, promises no harm from the gods, says he is dear to them, and foretells a son named Aeneas who will reign among the Trojans with descendants after him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXII. TO POSEIDON / XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO; lines 7271-7287 | medium | The speaker begins with the Muses, Apollo, and Zeus; singers and lyre-players come through the Muses and Apollo, kings are from Zeus, and those loved by the Muses have sweet speech. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE WAR OF THE TITANS / THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI; lines 7681-7705 | medium | Writers on Theban affairs describe the Teumesian fox as sent by the gods to punish Cadmus' descendants; the Thebans therefore exclude the house of Cadmus from kingship. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS / THE TELEGONY; lines 8224-8248 | medium | After Callidice dies, Polypoetes, son of Odysseus, succeeds to the kingdom, while Odysseus returns to Ithaca. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 | medium | Oenomaus is warned by an oracle about death by his son-in-law, sets a deadly chariot-race condition for Hippodamia's suitors, and Pelops wins through the charioteer's treachery. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 10691-10806 | medium | The argument previews Agamemnon arming and leading the Greeks, Hector and the Trojans, divine signals of war, wounds and rescues, and Patroclus being urged to help. | record |
| Greek | The Iliad | THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12166-12292 | high | Sarpedon addresses Glaucus: their rule, wealth, feasts, and honor should be vindicated by superior deeds; because death, age, and disease cannot be escaped, they should risk life for fame and glory. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12923-13064 | high | Idomeneus boasts over Alcathous, says three Trojan ghosts answer one Greek, challenges Deiphobus, and claims descent from Jove through Minos and Deucalion as ruler of Crete. | record |
| Greek | The Iliad | JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14414-14560 | medium | Juno addresses the powers above, says it is madness to contest with Jove, urges submission, and points to Ascalaphus, Mars's slain offspring. | record |
| Greek | The Iliad | THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 | medium | Agamemnon recounts that Jove boasted of a coming child by Alcmena who would rule; Saturnia secured an oath, hastened Sthenelus's seven-month child into birth, and delayed Alcmena's labor. | record |
| Greek | The Iliad | THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 18903-19042 | medium | Achilles asks why Aeneas comes so far through the ranks, suggests he seeks Priam's realm or land, recalls Aeneas' earlier flight from Ida to Lyrnessus, and warns him to avoid fate while he can. | record |
| Greek | The Iliad | THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 | high | Aeneas says both heroes descend from illustrious fathers and are goddess-born, half human and half divine; one offspring of Thetis or Venus will die. | record |
| Greek | The Iliad | THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 | high | Poseidon sees Aeneas near death and says fate does not will this; Jove preserves him as future father of the Dardan line, whose sons will continue it. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 22003-22136 | medium | Achilles praises the king as supreme in virtue and power among the Greeks, awards him the prize, and the king gives the brazen spear to Merion while assigning the charger, set apart for sacred use, to Talthybius. | record |
| Greek | The Iliad | BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE.; lines 23271-23326 | medium | Diomed was expelled after Troy's fall, barely escaped from his wife gial, was received by Daunus in Apulia, shared his kingdom, and has an uncertain death. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 | medium | Archdeacon Wilberforce is cited on loyalty as rooted in natural bonds among families, clans, and nations, directed toward hereditary representatives of ancient blood; the note also compares later dynastic feeling. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2346-2470 | high | Achilles swears by the sacred sceptre, which will no longer bear leaves or blossoms after being severed from its mountain parent tree, and calls it an ensign of Jove's delegates from whom laws and justice spring. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23817-23945 | high | The sceptre is compared with the sceptre of Judah and described as a type of the wide dominion of the house of the Atrides; it is traced through Hermes, the wealth-giving god. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 | medium | Tlepolemus, son of Hercules and Astyochia, leaves Argos after accidentally killing Liscymnius; an oracle sends him to Rhodes, where he is king; after his death, games honor him with poplar crowns for victors. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 | medium | Achilles asks Thetis to ascend to Olympus and petition Jove, recalling that she once summoned Briareus when gods threatened Jove with chains; Briareus stood at the throne with a hundred hands and the gods dropped the fetters. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 2972-3112 | medium | Agamemnon puts on vest, mantle, and sandals, takes a glittering sword, and bears a massy sceptre described as unstained, immortal, and the gift of gods. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3114-3247 | high | Agamemnon raises the golden sceptre, made by Vulcan, passed from Jove to Hermes, Pelops, Atreus, Thyestes, and now marking Agamemnon's reign. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3249-3377 | high | Ulysses tells the warriors that Agamemnon is loved by Jove, warns them of kingly wrath, and says Jove commits rule to one monarch. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3503-3628 | medium | Leaders gather scattered forces like shepherds collecting flocks; Agamemnon towers above all like a proud bull among herds, with strength like Neptune, bearing like Mars, and glory from Jove. | record |
| Greek | The Iliad | THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3770-3911 | medium | Tlepolemus, son of Hercules, leads nine ships from Rhodes; after killing Licymnius he leaves home, wanders by sea with exiles, reaches Rhodes, divides his people into three tribes, rules peacefully, and prospers through Jove. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6101-6232 | medium | Sarpedon reproaches Hector for lost valor and lack of leadership, says he left Lycia with wife and infant behind, and urges defense of Troy’s families, towers, and altars. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 7062-7192 | medium | Bellerophon returns to a Lycian ambush, the attackers die, and the monarch repents and grants him a daughter, royal honors, and fertile land. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9391-9475 | medium | If the Greeks return safely to Argos, the addressee may live as Atrides' son, share care with Orestes, and wed Laodice, Iphigenia, or Chrysothemis with a great dower. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 3899-4008 | medium | Hohodemi governs Japan, is fourth Mikoto in descent from Amaterasu, and is described as handsome, strong, brave, and the greatest hunter, called the Happy Hunter of the Mountains. | record |
| Japanese | Japanese Fairy Tales | THE 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 | medium | The Happy Hunter identifies himself as Hohodemi; Princess Tayotama says he is the grandson of Amaterasu and identifies herself and Tamayori as daughters of Ryn Jin. | 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 4436-4526 | high | The Skillful Fisher had used the lost hook as an excuse to drive out his brother, usurped his place as ruler, and became powerful and rich; he is surprised by the Happy Hunter's return. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5705-5811 | high | The imperial insignia consist of three sacred treasures: the Mirror of Yata, the Jewel of Yasakami, and the Sword of Murakumo; the sword is later called Kusanagi and treated as a symbol of strength and talisman of invincibility for the Emperor. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 | medium | The dying brigand asks the Prince to wait, asks who he is, and says that one who has overcome both brothers alone must be more than mortal. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 | medium | The Prince identifies himself as the King's son Yamato, sent by his father as avenger of evil to bring death to rebels and end robbery and murder. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 | high | When Yamato Take returns to the capital, the King praises him, holds a palace feast, gives rare gifts, and loves him more than ever. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5926-6019 | medium | The aunt gives him a sword and a handmade bag of flints; the sword is Murakumo, one of the three sacred treasures and part of the Imperial House insignia, and she tells him to use it in his greatest need. | record |
| Buddhist | Jataka tales | THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 | high | The king refuses, saying the kingdom must go first to the oldest son, then the second, and only after both are dead to the third. | record |
| Buddhist | Jataka tales | THE WISE AND THE FOOLISH MERCHANT / THE ELEPHANT GIRLY-FACE / THE BANYAN DEER / THE PRINCES AND THE WATER-SPRITE; lines 1228-1339 | high | The three princes live in the forest until the king dies, then return to the palace; the eldest is made king, has his brothers rule with him, and builds a home for the water-sprite in the palace grounds. | record |
| Buddhist | Jataka tales | GRANNY'S BLACKIE / THE CRAB AND THE CRANE / XVIII / WHY THE OWL IS NOT KING OF THE BIRDS; lines 1626-1660 | medium | The birds gather on a great flat rock, say that humans, beasts, and fish have kings, and decide to choose the Owl as their king. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 | high | Wirokannas, called ruler of the wilderness, touches the child with holy water, blesses him, grants royal heirship, and names his future rule as King and Master of Karyala. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10502-10646 | medium | Solomon sends a letter to Saba commanding submission; the queen reads it to her nobles, seeks counsel, hears their readiness for war, observes that kings spoil cities, and chooses to send a gift. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 | medium | Dhoulkarnain is introduced; his power is established on earth; he follows routes to the setting of the sun in a miry fount and to the rising of the sun upon a people without shelter from it. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 | medium | The notes identify Dhoulkarnain probably as Alexander the Great, describe a divine commission against impiety and idolatry, name Yadjoudj and Madjoudj as eastern barbarous peoples, and discuss a rampart identified with fortifications associated with Alexander. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13697-13840 | high | Joseph raises his parents to the seat of state; they bow, and he says this is the meaning of his old dream, recalling release from prison and reunion from the desert after Satan stirred strife with his brothers. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14115-14251 | medium | Pharaoh exalts himself, divides his people, brings one portion low, kills their male children, and lets females live. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 | medium | Moses' signs are called magical device; Pharaoh tells his nobles that he knows no god for them but himself and commands Haman to burn bricks and build a tower so he may mount up to the God of Moses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 | medium | David receives a divine boon: mountains and birds answer his praise, iron is softened for him, and he is instructed to make coats of mail and work righteousness. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | The prophet announces that God has set Saul as king; objections are raised about worthiness and wealth, but the prophet says God chose him and increased him in knowledge and stature. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | The prophet says the sign of Saul’s kingship is the Ark coming to them, containing a pledge of security and relics from the families of Moses and Aaron, borne by angels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | By God’s will they rout the enemy; David slays Goliath; God gives David kingship, wisdom, and teaching, and divine restraint prevents total corruption of the earth. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | medium | God is addressed as possessor of power who gives and removes power, raises and abases, causes night and day to pass into one another, brings living from dead and dead from living, and gives sustenance without measure. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 | medium | Jesus son of Mary asks, "Who will come to the help of God?" and the apostles answer, "We ... will be helpers of God." | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22473-22591 | medium | Some given Scripture believe in Djibt and Thagout and are cursed; the passage asks about withholding even the speck in a date stone and recalls that the line of Abraham received Scriptures, wisdom, and a grand kingdom. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24088-24207 | medium | God promises believers who do right that they will succeed others in the land, have their religion established, and receive security after fear, while worshiping God alone. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25713-25846 | medium | An Apostle from among the addressees is burdened by their iniquities and is compassionate toward the faithful; if others turn away, the speaker is to declare that God suffices him, he trusts in God, and God possesses the Glorious Throne. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7693-7858 | high | David is remembered as a servant who turns to God; mountains and birds join him in praise, and he receives established kingdom, wisdom, and skill in clear decisions. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8364-8516 | medium | Pharaoh proclaims Egypt and its rivers as his, mocks Moses as despicable and unclear in speech, and asks why gold bracelets or a train of angels have not come with him; his people obey him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10328-10391 | high | The children of Israel ask Samuel for a king to fight for God’s religion; most later turn back. Samuel announces that God set Talt as king, and answers objections by saying God chose him and increased him in knowledge and stature. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10394-10454 | high | The prophet says the sign of Talut's kingdom will be the ark coming with tranquility from God and relics of the families of Moses and Aaron, brought by angels. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10394-10454 | high | They defeat the enemy by God's will; David slays Jalut, and God gives David kingdom and wisdom and teaches him. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10810-10901 | medium | God is addressed as possessor of kingdom, giving and taking kingdom, exalting and humbling whom he wills. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 | medium | God chooses Adam, Noah, the family of Abraham, and the family of Imran above the rest of the world; these are described as a race descending one from another. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1114-1189 | medium | Ad is placed in a Noahic genealogy and his descendants settle in Hadramaut; Shedd completes a magnificent city with palace and gardens to cultivate veneration of himself as a god; the garden is called Irem. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1247-1298 | medium | Arabians are said to have been governed for centuries by descendants of Kahtan; Yarab founded Yaman and Jorham founded Hejaz. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1353-1403 | medium | Hira was founded by Malec; after three descents its throne came by marriage to the Lakhmians or Mondars, who ruled until the last king al Mondar al Maghrur lost his life and crown by Khaled Ebn al Walid; Hira rulers served under Persian protection as Ghassan rulers served Roman emperors. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1353-1403 | medium | After the Jorhamite expulsion, Hejaz governance was divided among tribal heads; at Mecca an aristocracy prevailed, with Koreish managing affairs after gaining custody of the Caaba from Khozah. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 | medium | God accepts the covenant of the children of Israel, appoints twelve leaders, gives covenant conditions, and promises expiation and gardens with flowing rivers. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1406-1456 | high | Yaman was governed by the house of Thabateba, descended from Ali, and early rulers or claimants in Yaman and Egypt are connected with Ali's posterity. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1406-1456 | medium | The crown of Yaman usually passes to the royal-blood prince favored by great men or strongest in influence, not regularly from father to son. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20502-20562 | medium | The king brings Joseph into special service, says he is established and entrusted, and Joseph asks to be set over the storehouses as a skilful keeper. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2405-2456 | high | Khosr Parviz is described as losing and recovering the throne through Maurice's aid, later becoming tyrannical, and finally being deposed, imprisoned, and slain by his son Shiryeh. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 | high | David and Solomon judge a field damaged by unshepherded sheep; Solomon receives understanding; both receive wisdom and knowledge; mountains and birds praise with David; David is taught to make coats of mail. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 | medium | A strong wind is subjected to Solomon and travels at his command; devils are subjected to dive for pearls and do other work while God watches over them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 | medium | Knowledge is bestowed on David and Solomon; Solomon is David's heir and says that he has been taught the speech of birds. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27602-27686 | medium | Solomon reviews the birds, notices the lapwing is absent, threatens punishment unless she has an excuse, and the lapwing returns with news of a woman ruling Saba with a magnificent throne. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27688-27775 | medium | The report says the queen and her people worship the sun besides God; Satan has turned them aside; God reveals hidden things and is lord of the magnificent throne. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27688-27775 | medium | Solomon asks which noble can bring the queen's throne before her surrender; a terrible genius offers to bring it before Solomon rises from his place. | 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 28042-28140 | medium | After Moses' mother puts the child in the ark and casts it into the river, Pharaoh's family takes him up; providence designs that he become an enemy and sorrow to them. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2967-3017 | low | The battle of Bedr, fought in the second year of the Hejra, is described as famous and as the foundation of Mohammed’s succeeding greatness. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3020-3067 | medium | Heraclius receives Mohammed's letter respectfully, lays it on his pillow, dismisses the bearer honourably, and is said by some to have feared losing his crown if he professed the faith. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3123-3167 | medium | The ninth year of the Hejra is called the year of embassies; after the Koreish, described as principal descendants of Ismael, submitted, many Arabs sent submissions, and five kings of Hamyar professed Mohammedism. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 | high | David is described as God's strong servant; mountains praise with him at evening and sunrise, birds gather and return to him, and God establishes his kingdom and grants wisdom and eloquence. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31490-31585 | medium | Solomon is tried by a counterfeit body on his throne, turns to God, asks forgiveness and a unique kingdom, and the wind is made subject to him. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31490-31585 | medium | Solomon is tried by a counterfeit body on his throne, turns to God, asks forgiveness and a unique kingdom, and the wind is made subject to him. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31587-31688 | high | Solomon entrusts the signet on which his kingdom depends to Amna; Sakhar comes in Solomon's shape, obtains the ring, rules on the throne, and Solomon wanders unrecognized. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33035-33129 | low | A note says Egyptians used a gold collar or chain and gold bracelets when raising someone to princely dignity. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33800-33884 | medium | God grants the addressed apostle a manifest victory, forgiveness, completed favor, right guidance, and glorious assistance. | record |
| Islamic | The Koran (Al-Qur'an) | PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3526-3575 | low | In the thirtieth year of the Hejra, Othmn observed disagreement among provincial copies, including Irak and Syria, and ordered copies transcribed from Abu Becr's copy in Hafsa's care. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 | low | Mohammed is said to acknowledge the Pentateuch, Psalms, and Gospel, appeal to their consonance with the Koran and their prophecies about him, and charge Jews and Christians with suppressing such passages. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 | medium | God's existence, omnipresence, omnipotence, providence, omniscience, mercy, goodness, victory-giving, promise to the righteous, tribunal, throne, praiseworthiness, uniqueness, and worship are indexed. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | medium | Winds are listed as useful and subject to Solomon. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4222-4265 | high | Signs listed include the Euphrates revealing gold and silver, demolition of the Caaba by Ethiopians, speaking beasts and inanimate things, fire in Hejz or Yaman, a descendant of Kahtan driving men with a staff, and the coming of the Mohdi. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7210-7260 | low | The fourth basis concerns history and reason in religion, prophetic mission, the Imam's office, moral qualities of actions, divine grace, prophetic innocence, and whether the Imam's office depends on succession or consent. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8101-8150 | medium | The Khrejites are defined as revolters from a lawful prince; the first named were twelve thousand men who revolted from Ali after Seffein over arbitration concerning the Khalifat dispute with Mowiyah. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 | high | Shiites are described as adherents of Ali; they maintain Ali is lawful Khalif and Imam, authority belongs to his descendants, the Imam's office is fundamental, and some Imamians make knowledge of the true Imam the whole of religion. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 | medium | Shiites are described as adherents of Ali; they maintain Ali is lawful Khalif and Imam, authority belongs to his descendants, the Imam's office is fundamental, and some Imamians make knowledge of the true Imam the whole of religion. | 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 passage introduces the schism between Sonnites and Shiites, or partisans of Ali, as maintained with hatred and zeal, with each party condemning the other as heretical. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1612-1692 | high | The maiden tells Peredur that her father held the dominions and palace, refused to give her against her will to an earl's son, and that after she inherited the lands the earl made war and seized all but one house. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1858-1941 | high | After further refusals of mercy, Peredur kills the grey man’s two sons; the grey man yields, and Peredur grants mercy on condition of homage to Arthur and baptism, then gives thanks for not breaking his speech vow. | 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 | Arthur holds Whitsuntide court at Caerlleon upon Usk; nine crowned tributary kings and nobles attend; thirteen churches are assigned for mass among Arthur, Gwenhwyvar, household officials, and others. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2814-2860 | medium | The hoary-headed man says he lost a great earldom because he took his nephew's possessions, withheld them, and was defeated when the nephew made war. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2930-3016 | medium | Geraint declines a next-day visit, says he will go to Arthur's court with the maiden, and says he seeks to add to Ynywl's maintenance while Ynywl is in poverty and trouble. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3111-3183 | high | The envoys report that Erbin is heavy, feeble, and aging; neighboring chiefs covet his lands, and he asks that Geraint return to protect his possessions and learn his boundaries. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3111-3183 | high | The envoys report that Erbin is heavy, feeble, and aging; neighboring chiefs covet his lands, and he asks that Geraint return to protect his possessions and learn his boundaries. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3185-3261 | high | The court and country rejoice over Geraint because of love for him, his fame, and his coming to take possession of his dominions and preserve his boundaries. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3185-3261 | high | At dawn Erbin tells Geraint he is aged and feeble and that Geraint should preserve the possessions; Geraint resists taking dominion immediately, but Erbin insists and says he will receive homage that 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 3185-3261 | high | Geraint and Enid accompany Arthur's followers as far as Diganhwy; there they part, and Ondyaw advises Geraint to visit the upper parts of his dominions and inspect his territorial boundaries. | 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 | Kilydd chooses Goleuddydd as wife; after their union the people pray for an heir, and they have a son through the prayers of the people. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 | medium | The abducted queen asks an old toothless woman about Kilydd's children; the crone first says he has none, then says a prediction declares he will have an heir by the queen and by no other, and adds that he has one son. | 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 youth rides toward Arthur's palace on a richly adorned steed, carrying silver spears, a gold sword, and an ivory horn, accompanied by two greyhounds and wearing or bearing purple cloth, golden apples, and other gold ornaments. | 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 | THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 | medium | Kadwr, Earl of Cornwall, rises with Arthur's sword, which has golden likenesses of two serpents; when drawn, two flames seem to burst from the serpents' jaws, the sword is hard to look upon, and the host becomes still. | 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 5809-5878 | medium | Twenty-four knights come from Osla Gyllellvawr to ask Arthur for a truce of a fortnight and a month. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 | medium | Arawn will send Pwyll to Annwvyn in his place, give him a very fair lady as companion, and put his form and semblance on Pwyll so no attendant will know it is not Arawn, for one year. | 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 | On the appointed night, a knight at the ford says the meeting is between two kings only and tells others to stand aside. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 | medium | Pwyll and Arawn strengthen their friendship with gifts of horses, greyhounds, hawks, and jewels; because Pwyll dwelt in Annwvyn, ruled prosperously, and united two kingdoms, he is called Pwyll Chief of Annwvyn. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6216-6305 | medium | The hall is set in order; the next morning Rhiannon tells Pwyll to give gifts to minstrels and refuse no one, and Pwyll does so while the feast lasts. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6307-6392 | high | At Preseleu in Dyved, nobles sorrow over Pwyll's lack of an heir and urge him to take another wife; Pwyll requests a year's delay. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6394-6481 | high | Teirnyon brings a boy to his wife, reports the boy's satin mantle, and they arrange his baptism and the name Gwri Wallt Euryn because his hair is yellow as gold. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 | high | Pryderi son of Pwyll is brought up carefully, becomes fair, comely, and skilled, and years pass until Pwyll dies. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 | high | The arrivals identify Matholwch, king of Ireland, as owner of the ships and say he comes as a suitor for Branwen to ally the Island of the Mighty with Ireland; Bendigeid Vran permits him to land, and counsel resolves to bestow Branwen upon him. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6756-6841 | medium | Matholwch’s messengers offer that Gwern, Matholwch’s son and Bendigeid Vran’s nephew, receive Ireland as compensation for wrongs to Branwen; Bendigeid Vran asks whether he himself shall have the kingdom and awaits a better message. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7019-7112 | medium | The seven men bury Bendigeid Vran's head in the White Mount in London facing France; Manawyddan looks on London and his companions and laments that he has no resting-place. | 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 | Gronw and Blodeuwedd go to the palace after Llew's departure; Gronw takes possession of Ardudwy and rules Ardudwy and Penllyn. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 | medium | Owain dresses richly and visits the Countess; she says he does not look like a traveller and identifies him as the man who killed her lord; Luned argues that his superior strength benefits her. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 8058-8139 | medium | Llew asks Math for retribution for his woe; Math says the offender cannot keep possession of what is Llew's right. | 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 messengers kneel, greet the maiden as Empress of Rome, explain that the emperor saw her in sleep and lacks life or spirit because of her, and offer her a choice; she says that if the emperor loves her he should come to seek her. | record |
| Celtic Welsh | The Mabinogion | GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8331-8429 | high | Helen's brothers arrive from Britain with a small well-appointed host; Helen recognizes their standards; Kynan and Adeon meet Maxen. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 | high | Beli's sons are named; after Beli's death, Lludd receives Britain, rules prosperously, rebuilds London with walls and towers, and the city is called Caer Lludd and later London/Lwndrys. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 | high | Lludd loves Llevelys most because he is wise and discreet; Llevelys asks Lludd's counsel about wooing the French king's only daughter and heir. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | high | The second plague is a dragon in Lludd's dominion fighting a foreign dragon, causing a fearful outcry. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | medium | Lludd challenges the thief, they fight fiercely with fire flying from their arms, Lludd defeats him, and the defeated figure promises atonement, no repetition, and faithful vassalage; Lludd accepts. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 | high | Lludd is told to measure the island, dig at the central point, set a mead-filled cauldron with satin covering, watch the dragons change forms, let them fall in as pigs, drink, sleep, then wrap and bury them in a kistvaen in the strongest place. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 | medium | Elphin later goes to Maelgwn Gwynedd's Christmas court at Dyganwy, where a discourse praises Maelgwn's heavenly gifts, his queen's virtues, and the superiority of his men, horses, greyhounds, and bards. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8823-8915 | low | Elphin is put in a castle tower with a thick, reportedly silver chain because of his royal blood; Maelgwn sends his son Rhun, described as graceless, to investigate Elphin's wife. | 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 | The poem denies grace or health to Maelgwn Gwynedd and calls for ills, an avenged end to Rhun and his race, waste of lands, and Maelgwn's exile. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9358-9546 | high | The poem prophesies misery for Troia's race; a proud, merciless coiling serpent with golden wings comes from Germany and overruns England and Scotland; the Brython are swayed by strangers from Saxony and lose land except Walia. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 | medium | The maiden tells Owain that a widowed Countess owns the castle and has lost most of her lands to a neighboring Earl because she refused to marry him; Owain is conducted to a chamber with fire. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1115-1247 | high | Yudhishthir resolves to perform the Rajasuya as a formal assumption of imperial title; his brothers proclaim his supremacy, Jarasandha is killed, other monarchs recognize Yudhishthir and bring tribute, and Dhrita-rashtra and his sons are invited. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1115-1247 | medium | Yudhishthir resolves to perform the Rajasuya as a formal assumption of imperial title; his brothers proclaim his supremacy, Jarasandha is killed, other monarchs recognize Yudhishthir and bring tribute, and Dhrita-rashtra and his sons are invited. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1115-1247 | medium | Duryodhan hears his plot at Varanavata failed and that the Pandavas allied with Drupad; the kingdom is divided, Duryodhan keeps Hastina-pura, and the sons of Pandu receive the western forest region, clear it, and build Indra-prastha. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 | medium | Drona addresses Dhrita-rashtra, Bhishma, Kripa, lords, and courtiers, asking that the princes prove their martial skill; the blind king approves the royal tournament and directs Vidura to serve the mandate. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 | high | Yudhishthir addresses Bhishma, Drona, Kripa, Duryodhan and others, asking their favour and directing that his treasure be used for gifts to the poor and worthy. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1249-1393 | high | Narad, the deva-rishi, observes the rite; heavenly wisdom lights his inner eye, and he sees the gathered monarchs as gods incarnate and Krishna as the Highest of the High. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 | high | Sahadeva brings the duly flavored arghya to Krishna; Krishna takes it, and Sisupala visibly trembles and turns angry eyes toward Yudhishthir, Bhishma, and Krishna. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1544-1645 | high | Yudhishthir's brothers perform rites for Chedi's monarch; Sisupala's son is seated in his father's place and hailed king through holy abhisheka. | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1544-1645 | high | Krishna stops the chariot and counsels Yudhishthir to guard the kingdom, tend subjects like a father, nourish them like rain, shelter them like a tree, be kind like the blue sky, and rule virtuously; Yudhishthir returns home grieving. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1648-1791 | medium | Duryodhan returns from the Imperial Sacrifice jealous of Yudhishthir; Sakuni shares his hatred, is expert at false dice, and challenges Yudhishthir, who will not decline. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1793-1934 | high | Dhrita-rashtra asks Draupadi to pardon the insult and name a wish; Draupadi asks that Yudhishthir be freed from bondage so that her son be of royal station, not the son of a slave. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 | medium | Vidura blesses the Pandavas, contrasts wicked gain with sinless sorrow, praises Yudhishthir's duty, Arjun's war skill, Bhima's battle fortune, the Twins' wisdom, and Draupadi's faithfulness, and foretells a greater empire after their fall. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 | medium | Savitri says that Dyumat-sena, once king of Salwa, lost sight and kingdom and fled to the jungle with queen and infant; living in vows and penance, he raised Satyavan, whom Savitri chooses as husband. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 | high | Savitri petitions for her husband's father, who lost his kingdom and dwells weakly in the forest; Yama grants wealth and kingdom and tells her not to continue with him. | record |
| Hindu | Maha-bharata | BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3285-3374 | high | Arjun praises the Matsya princess and Abhimanyu, asks the Matsya monarch to grant her as Abhimanyu's wife, and the monarch accepts the alliance with Pandu's race. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3377-3529 | high | Yudhishthir’s banishment has ended; he demands restoration of Indra-prastha; elders advise restoration; Duryodhan refuses; both sides prepare for battle. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3531-3676 | high | Yudhishthir surrendered empire, lived in forests, completed exile and concealment, and now claims Indra-prastha's throne. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 | high | Pandu's sons say they lived in pathless jungle, wandered from land to land, and remained true to their promise to Dhrita-rashtra. | record |
| Hindu | Maha-bharata | BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3821-3930 | high | Duryodhan argues that Yudhishthir lost his empire and freedom through gambling, was freed, played again, lost again, and went into exile. | record |
| Hindu | Maha-bharata | BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4070-4214 | medium | Bhishma replies that Duryodhan cannot conquer a righteous cause with unholy deeds; he lists wrongs to Yudhishthir and says Duryodhan is doomed by righteous Heaven. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 414-566 | high | Duryodhan says a prince is not reckoned by birth alone and declares that Karna's valor makes him the peer of crowned kings. | record |
| Hindu | Maha-bharata | BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 | medium | Priests chant hymns and mantras, hail Karna as Kuru leader, and place sacred water in earthen jars, an elephant tusk, a bull horn, gems, jewels, corn, produce, and silken cloth around or upon him. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 568-599 | high | Pritha, alerted by a secret sign, knows Karna as her boy and feels secret joy when she sees him crowned king of Anga. | record |
| Hindu | Maha-bharata | BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5799-5939 | medium | Kripa urges that the few survivors and brothers live, asks for Yudhishthir's ancient kingdom to be returned, and asks that the war of kinsmen cease. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | high | Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | high | The horse sacrifice is described as an ancient Hindu custom of suzerain kings: a guarded horse wanders; detention means war, non-restraint indicates submission, and the returned horse is sacrificed at a feast. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6359-6481 | medium | Yudhishthir is crowned at Hastinapura; Parikshit is named as successor; Yudhishthir remains troubled by guilt for the war, and Vyasa advises the Aswa-Medha for expiation. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6483-6627 | high | Messengers invite renowned monarchs to Hastina and the consecrated ground; kings and chieftains come with retinues, arms, horses, gems, and gold. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6629-6716 | high | Vyasa says, 'Thine is Kuru's ancient empire' and tells Yudhishthir to rule his subjects as father and lord; Krishna says Vyasa speaks wisdom and should be obeyed; Yudhishthir receives the Kuru-land and enriches the priests. | 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 |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7089-7179 | medium | The passage lists striking scenes: the tournament where Arjun and Karna first become foes, Draupadi's bridal, Yudhishthir's coronation and Sisupala's death, the dice game, forest life, cattle-lifting in Matsyaland, and speeches in the war council. | record |
| Hindu | Maha-bharata | CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7240-7368 | low | The glossary begins and defines terms including abhishava, abhisheka, acharya, ajya, apsaras, arghya, asura, and aswamedha. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 | medium | "Through yon whirling pierced discus let five glist'ning arrows fly"; the noble-born archer who hits the suspended aim may claim Drupad's daughter. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | medium | A saint’s poison becomes wholesome while a disciple’s poison is deadly; Solomon prays for a unique kingdom because earthly empire is dangerous to life, faith, and inward self. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | medium | The wife describes a beneficent figure as vicegerent of the All-Merciful and Caliph of God in Baghdad, says recourse to him could make the husband a prince, and compares the power of fortunate companions to an elixir. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | medium | The guards laugh privately but take the jar as precious; the narrator says the Caliph’s kindly nature has reformed his court. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | high | A youth on a river bank sees a fisherman, guesses he may be Solomon, wonders why he is secret and alone, and remains in doubt because of the fisherman's royal features. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 | medium | “Solomon was robbed of his seal by a genie, and temporarily deprived of his kingdom.” | 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 | Jelāl’s grandfather is described as a noble at Balkh with high standing, learning, and sanctity; the king gave him his only daughter in marriage, and Jelāl’s mother was also a princess of that royal house. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3052-3155 | medium | Sultan Veled reports that the Great Master recommended honoring Jelāl because of noble extraction and descent through his maternal line from Huseyn, ‘Alī, and the Prophet. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4640-4767 | medium | After Jelāl’s death, Kirā Khātūn questions Husām’s succession; Sultan Veled answers that Jelāl bequeathed succession to Husām, that he swore fealty, and that Husām is like a spiritual beehive receiving angelic messages. | record |
| Sufi | The Mesnevi | CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 | medium | Rūmī’s paternal ancestry is connected to Abū-Bekr, who is described as Muhammed’s faithful friend, successor, Quraysh tribesman, and linked through Ishmael to Abraham. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | high | After surveying Qonya’s walls and towers, Bahā tells the Sultan that fortifications do not protect against the sighs and moans of the oppressed and advises him to seek the blessings of his subjects. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | high | The Sultan dreams of himself with a head of gold, breast of silver, belly of brass, thighs of lead, and shanks of tin; Bahā interprets the metals as successive reigns ending in the ruin of the kingdom and the end of the Seljūq house. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 | high | A disciple of Jelāl’s father reports Bahā Veled’s public claim that Jelāl was of exalted descent, including royal lineage, hereditary sainthood, descent from the Prophet’s line through Es-Sarakhsī, descent from Caliph ‘Alī, and royal Balkh and Kh’ārezm ancestry. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11325-11347 | medium | Pelias is identified as Aeson's brother who dethroned him and usurped his kingdom. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 | medium | The god says that since she cannot be his wife, she will be his tree, and assigns laurel to his hair, lyre, quiver, triumphal processions, the Capitol, and Augustus' gate-posts. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 | medium | The note says players of Apollo’s cithara were crowned with laurel in scenic representations. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 | high | The explanation discusses the etymology of Ericthonius from contention and earth, Strabo's view of him as son of Vulcan and Earth, and a dispute with Amphictyon over the crown of Athens. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7825-7914 | medium | Perseus enters his native city with his wife and, as defender and avenger of his innocent mother, attacks Proetus, who had unjustly seized Acrisius' citadel; Proetus cannot prevail against the snake-bearing monster's eyes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 | medium | Eumolpus, Hierophant and explainer of the Eleusinian mysteries, warred with Erectheus king of Athens; both died, and their descendants respectively retained Athens' kingship and the office of Hierophant. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 | medium | Foundation digging reveals an ox’s head, interpreted as portending slavery, then a horse’s head at another site, interpreted as more favorable. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 | medium | Latinus is told by an oracle that a foreign prince will marry Lavinia; he receives Aeneas, allies with him, promises Lavinia, and Turnus declares war because Lavinia had been betrothed to him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 | medium | Aeneas’ merit causes the deities, including Juno, to end resentment; with Iülus’ power established, Aeneas is ripe for heaven. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 | medium | The passage lists rulers and descendants from Ascanius and Sylvius to Proca; Tiberinus names the river after drowning in it, Remulus dies by thunderbolt, and Aventinus gives his name to a mountain. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 | medium | The fable summary says Vertumnus tells Pomona of Anaxarete and Iphis; it also says Romulus builds Rome and becomes its first king, Tatius wars against him, Juno and Venus support opposing sides, and Romulus and Hersilia become deities as Quirinus and Ora. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 | medium | Amulius' soldiery holds Ausonia; Numitor regains his kingdom; the city walls are founded; Tatius and the Sabine fathers wage war; Tarpeia dies beneath heaped arms. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 | high | Mavors, with helmet laid aside, asks the parent of gods and men to fulfill the promise to raise Romulus, his deserving grandson, to the azure heaven. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 | high | Opinions differ on Romulus' death: some say he disappeared during darkness and violent tempest and was believed taken to heaven by Mars; others say citizens or officers killed him, dismembered him, and carried off portions for private burial. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 | high | Rome is rising near the waters of the Tiber, changing form, and will be mistress of the boundless earth; soothsayers and oracles declare it. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 | medium | Octavius is identified as Julius Caesar’s adopted son; Suetonius traces his descent through his mother from Ascanius or Iülus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 | medium | The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 13016-13099 | high | The soothsayer greets Cippus as king and says his horns and the Latian towers will obey him if he enters the city; Cippus turns away and prefers exile to kingship. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13102-13196 | high | Numa is said to consult Egeria in the Arician grove about laws; the passage compares this with Zamolxis, Minos, Lycurgus, and Moses attributing laws to supernatural or divine sources. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 | medium | Romulus' spear, thrown from Mount Aventine toward the Capitol, sticks in the ground and becomes a leafy tree; this prodigy is taken as a presage of Rome's greatness, and the Republic is said to flourish while the tree stands. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 | high | Cippus develops horn-like growths on his forehead; augurs say he will be chosen king if he enters Rome; he chooses banishment, is honored with a horned bronze statue, and is later discussed with rationalizing comparisons to natural horn-like excrescences. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 | medium | The fable summary says Julius Caesar is assassinated and changed into a star; the narrative says Caesar becomes a deity in his city, a new planet and star, and praises him as father of Augustus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | high | Jove says the one for whom Cytherea is anxious has completed his earthly years and will be caused by her and his son to reach heaven as a deity and receive temple worship. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | high | Jove says the one for whom Cytherea is anxious has completed his earthly years and will be caused by her and his son to reach heaven as a deity and receive temple worship. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 | high | "Jupiter rules the abodes of heaven and the realms of the threefold world: the earth is under Augustus: each of them is a father and a ruler." | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13704-13736 | medium | Footnote 90 says Augustus took pregnant Livia Drusilla from Tiberius Nero, married her, adopted her son Tiberius, and made him successor. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 | high | The explanation says Ovid concludes with the apotheosis of Julius Caesar and compliments Augustus as worthy of divine honors with a long reign. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 | medium | The Romans traced their origin to Aeneas and liked the idea of Venus helping her posterity and securing Caesar's apotheosis. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 | medium | "Æneas is now made a Deity." | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4858-4949 | medium | The explanation distinguishes Pygmalion from Dido’s brother, says he was virtuous, trained a young female away from Cypriot vice, married her, and had a son Paphos who founded a city in Cyprus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5309-5389 | medium | Hippomenes challenges Atalanta, says she should contend with him, and claims descent from Megareus, Onchestius, and Neptune, whom he calls king of the waves. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 | high | Ajax claims noble birth as son of Telamon; Telamon took Troy with Hercules and sailed to Colchis; Aeacus, Telamon's father, gives laws to the silent shades where Sisyphus is pressed by a heavy stone. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8965-9091 | medium | Helenus is skilled in prophecy; after being captured by Diomedes and Ulysses, his life is saved; he marries Andromache and later succeeds to part of Chaonia. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 9093-9130 | high | Astyanax was the only child of Hector and Andromache; Ulysses threw him from a high tower so no royal blood might survive. | record |
| Buddhist | More Jataka Tales | THE OTTERS AND THE WOLF / HOW THE MONKEY SAVED HIS TROOP / THE HAWKS AND THEIR FRIENDS / THE BRAVE LITTLE BOWMAN; lines 1000-1096 | medium | The little bowman says 'And now to win,' drives the war-elephant into battle, breaks into the enemy camp, drives the foreign king back, and leads the army into the city. | record |
| Buddhist | More Jataka Tales | THE LION IN BAD COMPANY / XVIII / THE WISE GOAT AND THE WOLF / PRINCE WICKED AND THE GRATEFUL ANIMALS; lines 1520-1580 | medium | The crowd says the poor man saved the king, fears the king may kill others, and kills the king with arrows and stones as he rides on his elephant. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM; lines 200-245 | high | The passage calls it an omen of moral mysticism's triumph that Sultan Muhammad V was girded with the sword of Osman by the head of the Mevlevi dervishes, a sect founded by Jalaluddin Rumi of Iconium. | 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 | medium | The preface says the world is never without philosophy, that the true philosopher is the real Caliph or representative of God on earth, and that philosophers acknowledge the earthly world, spirit world, and world of Deity. | 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 10394-10485 | medium | Athene urges Odysseus to reveal himself to Telemachus, restores his royal appearance, and father and son embrace; they plan secrecy and a bow contest, then Odysseus resumes beggar form and is recognized by Argo, who dies. | 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 10487-10546 | medium | The suitors' relatives rebel and pursue Odysseus, but after brief conflict peace is negotiated and his subjects are reconciled to him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 | low | The passage suggests that some important divinities may have been distinguished human beings deified after death, with poets embellishing their lives. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 | high | Early Italian tribes regarded the deity as spring and agricultural; Romans made him a chief war god, protector, and father of Romulus and Remus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MORPHEUS. / THE GORGONS. / GRAEAE. / SPHINX.; lines 4682-4726 | medium | Creon publicly declares that whoever solves a riddle posed by the Sphinx will receive the crown and the hand of his sister Jocaste. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN).; lines 549-631 | high | War begins between Cronus and Zeus; Zeus's forces stand on Mount Olympus, while Cronus and his brother-Titans occupy Mount Othrys. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | URANUS AND GAEA. (COELUS AND TERRA.) / SECOND DYNASTY. / CRONUS (SATURN). / SATURN.; lines 633-649 | medium | Janus received the exiled deity kindly and shared his throne with him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 | medium | Pallas-Athene commands Cadmus to sow the dragon's teeth; armed men arise, fight until five remain, and those survivors help Cadmus build Thebes; later noble Theban families claim descent from them. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | high | The oracle of Jupiter-Ammon says the country and people can be saved only by sacrificing the king's daughter to the monster; Cepheus yields and Andromeda is chained as prey. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 | medium | Perseus performs funeral rites for Acrisius, exchanges kingdoms with Megapenthes, founds Mycenae and Midea, and gives Medusa's head to Pallas-Athene, who places it on her shield. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 | high | Aeson is forced to flee after Pelias usurps Iolcus; Jason is saved, entrusted to Chiron, and trained for ten years in the Centaur’s cave. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 | high | The old woman transforms into Hera, promises to guide and protect Jason, disappears, and Jason notices he has lost one sandal. | 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 | medium | Aetes nailed the fleece in the Grove of Ares and dedicated it to the god of War; after an oracle said his life depended on the fleece, he guarded the grove entrance with an immense dragon that never slept. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 | medium | After victory, Zeus and his brothers divide the conquered world by lot: Zeus reigns in Heaven, Aides governs the Lower World, Poseidon commands the sea, and Zeus's supremacy is recognized in all three kingdoms. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 | medium | At the banquet and afterward, Jason explains the expedition; Aetes angrily insists the Fleece is his property, then promises it only if the heroes prove divine origin through a superhuman task. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS.; lines 7535-7585 | medium | During the race Oenomaus nearly overtakes Pelops with spear in hand; Poseidon causes the royal chariot wheels to fly off, and Oenomaus is thrown out and killed as Pelops reaches Poseidon's altar. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 | high | Zeus declares that a child born that day to the house of Perseus will rule; Hera has Eilithyia delay Heracles' birth so Eurystheus is born first, making Heracles subject and servant to him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 | high | The Amazons dwell near the Thermodon; Hippolyte, their queen, has a girdle from Ares that she wears as a sign of royal power and authority, and Heracles must bring it to Eurystheus for Admete. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 | high | Heracles gives Hesione to Telamon; Hesione chooses to release Podarces and ransoms him with her golden diadem, after which he is called Priam, the ransomed one. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 | medium | Iobates sets brave Lycians in ambush to destroy Bellerophon, but Bellerophon kills them all; Iobates concludes that he is favored and protected by the gods and stops persecuting him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 | high | Before departing, Aegeus deposits his sword and sandals beneath a huge rock and tells Aethra to send a future son to Athens with these identity tokens when he can move the stone. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 | high | In Athens, Medea knows through supernatural powers that Theseus is the king's son, fears loss of influence, and arranges poisoned wine at a banquet. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 | high | After Theseus is acknowledged as heir, the fifty sons of Pallas expect power, plot his death, but are surprised and destroyed by Theseus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 | high | Theseus ascends the vacant throne with unanimous Athenian approval, becomes known as a wise prince and legislator, and persuades Attic communities to entrust administration to Athens. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 | medium | Theseus' prolonged absence enables a faction headed by Menesthius to seize supreme power and control the government. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 | medium | Centuries later, by command of the Delphic oracle, Cimon brings Theseus' remains to Athens, where a temple is erected in his honor. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HERACLES (HERCULES). / BELLEROPHON. / THESEUS. / OEDIPUS.; lines 8727-8823 | high | Hera sends the Sphinx as punishment to Thebes; from a rocky height the Sphinx asks riddles and devours those who fail. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BELLEROPHON. / THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES.; lines 8825-8917 | high | After Oedipus' abdication, Eteocles and Polynices rule Thebes, but Eteocles takes sole power and expels Polynices. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THESEUS. / OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI.; lines 8979-9016 | medium | The Thebans send ambassadors to prolong negotiations, evacuate by night with wives and children, and the next morning the Argives enter and plunder Thebes, placing Thersander on the throne. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 | high | As lord of state-life, Zeus founds kingly power, upholds state institutions, patronizes princes, protects assemblies, and watches over the community. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9109-9206 | high | Hyllus, Iolaus, and the brothers leave Athens to invade the Peloponnesus, which they regard as lawful patrimony because Zeus had intended it for Heracles before Hera caused Eurystheus to be born first. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE.; lines 9208-9222 | high | The long-suffering descendants of the great hero succeed and obtain possession of the Peloponnesus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9224-9321 | high | Hecuba dreams she gives birth to a flaming brand; Aesacus interprets this as foretelling a son who will destroy Troy; Paris is exposed on Mount Ida but found and reared by shepherds. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 | high | Aeneas, son of Aphrodite, escapes with his son and father Anchises, carries Anchises on his shoulders, goes to Mount Ida and then Italy, and becomes ancestor-hero of the Romans. | 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 10815-10937 | medium | The older story begins with Haloge, identified as Loki, who came north with Odin and ruled northern Norway, called Halogaland after him. | 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 encounters Jokul, who has killed the king of Sogn, banished Belé, seized the kingdom, and changed Ingeborg into the likeness of an old witch. | 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 11061-11198 | high | Frithiof and Ingeborg grow increasingly attached; Hilding warns that Frithiof is a subject and no mate for the king's daughter, whose ancestry is said to ascend to Odin. | 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 11061-11198 | medium | Belé convenes a Thing near Balder's shrine to present Helgé and Halfdan as successors; Helgé and Halfdan are unfavorably described, while Frithiof receives admiring glances. | 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 | high | At the Thing, Frithiof lifts Sigurd Ring's young son on his shield, swears to uphold him, and the child leaps down; the assembly acclaims him as the shield-borne child. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12430-12540 | medium | The triad Odin, Vili, and Ve is called the counterpart of Jupiter, Neptune, and Pluto; Greek gods build golden palaces on Olympus and Northern conquerors construct similar dwellings in Asgard. | 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 12542-12649 | medium | Jupiter and Odin are compared as fathers of gods, victory gods, universal personifications; their elevated seats, weapons, and divine foods are contrasted. | 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 12542-12649 | high | Odin and Jupiter are described as majestic, middle-aged, divine progenitors of royal races; oaths are sworn by Odin's spear and Jupiter's footstool; both have many names. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | high | The passage compares Juno’s stratagems with Frigga’s actions in the Winilers story and theft of gold from Odin’s statue, and compares Gefjon’s land acquisition from Gylfi with Dido’s ox-hide land stratagem at Carthage. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | medium | Magni, Thor’s son, shows strength at three hours old by lifting Hrungnir’s leg from Thor; Thor’s appetite at Thrym’s feast is compared with Mercury’s first meal; Thor’s crossing of Veimer is compared with Jason wading across a torrent on the way to Pelias to recover his father’s throne. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 | medium | Frey is compared with Apollo, linked with a golden boar or car, flowers, and Blodug-hofi; Fro is linked with a Golden Age reign. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 | medium | Geirrod draws his sword to kill the singer, is dismayed by a transformation, falls on the blade, and dies as Odin foretold; Odin then rewards Agnar with the throne and prosperity for his humanity and ale. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 | high | A semi-historical Odin, chief of the Æsir from Asia Minor, migrates into Europe, conquers several lands, leaves sons on thrones, founds Odensö and Sigtuna, builds a temple, and introduces worship. | 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 | high | Gefjon marries Skiold, one of Odin’s sons, becomes ancestress of the royal Danish Skioldungs, and founds Hleidra or Lethra, a principal sacrificial place for heathen Danes. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 | medium | Cheru's sword was made by the sons of Ivald, kept sacred in a temple, believed to give victory to its possessors, then disappeared; a prophetess revealed that the Norns decreed its wielder would conquer the world and die by it. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 | medium | An old German soldier retires near the Danube, secretly buries his treasured sword beneath his hut, and says it will be found by the man destined to conquer the world, who will not escape the curse. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4410-4484 | high | Skadi resumes hunting; one account says she marries Odin and bears Sæming, first king of Norway and founder of a royal race, while other accounts say she marries Uller, the winter-god. She is represented with bow and arrow and accompanied by a wolf-like dog. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4609-4732 | medium | The passage reports Snorro-Sturleson's account that Ingvi-Frey ruled in Upsala after Odin and Niörd, bringing prosperity and peace so great that the people declared him a god. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 | medium | Frey, god of peace and prosperity, reappears on earth, rules Swedes as Ingvi-Frey and Danes as Fridleef, marries Freygerda after rescuing her from a dragon, and has a son, Frodi. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | medium | Freya is invoked for love, prosperity, increase, aid, and protection; Ottar and Angantyr bring a property dispute before the Thing, which requires proof of the longest noble ancestry. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 | medium | Riger comes to a castle on a hill, is received by Fadir and Modir, stays three days, then returns to Himinbiorg to guard Asa-bridge; Modir later bears Jarl. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 | medium | Royal dynasties claim mythical descent; the Merovingians claim a sea giant in ox form as progenitor, who compels a queen to be his wife and fathers Meroveus. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 | medium | Odin is introduced as the highest god, Allfather, god of universal wisdom and victory; he sits in Asgard on Hlidskialf, from which he can overlook the whole world. | 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 9196-9315 | high | Sigi, son of Odin, kills a man from jealousy after the man had slain more game during a hunt; Sigi is driven from his land and declared an outlaw. | 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 9196-9315 | medium | Sigi, son of Odin, kills a man from jealousy after the man had slain more game during a hunt; Sigi is driven from his land and declared an outlaw. | 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 9196-9315 | high | A tall one-eyed man in a cloudy blue mantle enters the hall, thrusts a glittering sword into the Branstock, and declares it will belong to the warrior who can draw it out and will assure victory in every battle. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9547-9642 | medium | After vengeance for the Volsungs, Sigmund sails with Sinfiotli to Hunaland, is welcomed to power under the ancestral tree Branstock, marries Borghild, and fathers Hamond and Helgi. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9748-9860 | medium | A one-eyed, ancient-seeming man in grey and blue enters the battle, confronts Sigmund, and Sigmund's sword from Odin breaks into shards; the grey-clad figure disappears and Sigmund is struck down. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10119-10211 | medium | Eurynome washes, anoints, and clothes Ulysses; Minerva enhances his stature, strength, hair, and beauty; he sits opposite Penelope and calls her heart hard as iron. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 | medium | Suitors say Telemachus may seek friends from Pylos or Sparta, obtain poison, perish far away like his father, and leave property for them to divide. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 | medium | Ulysses has his wife offer his bow and iron as a contest for the suitors; none can string the bow, and Telemachus insists that Ulysses receive it despite the suitors' objections. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10624-10722 | medium | Dolius and his sons arrive for the meal, recognize Ulysses, greet and embrace him; Dolius kisses Ulysses’ hand and says heaven has restored him home. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 | medium | Jove says Ulysses has taken revenge and proposes that the parties swear a solemn covenant, Ulysses continue to rule, the others forget the massacre, and peace and plenty reign. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11614-11741 | low | Notes discuss house construction and reconstruct the axe feat: twelve axes in a row, with Ulysses’ arrow passing through all the handle holes. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1232-1327 | medium | Nestor reports safe returns for some leaders, says Agamemnon died at Aegisthus' hands, and says Orestes killed false Aegisthus, the murderer of his father. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1424-1514 | medium | At rosy-fingered Dawn, Nestor sits on marble benches formerly used by Neleus, holding a sceptre as guardian of the public weal; his sons and Telemachus gather. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1561-1661 | medium | Telemachus and Pisistratus are astonished because the house's "splendour was as that of the sun and moon." | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 | medium | Telemachus says he came to learn about his father, describes suitors wasting his estate while courting his mother, and asks Menelaus as a suppliant to tell plainly what he saw or heard about Ulysses. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 | medium | Proteus says Menelaus will not die in Argos but will be taken to the Elysian plain at the ends of the world, where Rhadamanthus reigns and life is easy; this is because Menelaus married Helen and is Jove's son-in-law. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 | medium | “They are going to try and murder Telemachus as he is coming home from Pylos and Lacedaemon” after seeking news of his father. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2694-2792 | medium | Ulysses sleeps; Minerva goes to the Phaeacians. The Phaeacians had moved from Hypereia near the Cyclopes to Scheria under Nausithous, who built and divided the city; Alcinous now reigns, and Minerva goes to his house to further Ulysses' return. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 2992-3088 | high | Minerva points out the house, tells Ulysses to seek Arete, recounts the descent of Alcinous and Arete from Neptune, describes Arete's exceptional honor, and says her goodwill may enable Ulysses' return home. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 494-587 | medium | Telemachus says his mother tells him he is Ulysses’ son, but a child cannot know his father, and he calls his reported father ill-starred. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 | medium | Telemachus says the gods have hidden his father more closely than any mortal, that storm-winds carried him off without trace, and that suitors from Dulichium, Same, Zacynthus, and Ithaca are consuming his house while courting his mother. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 | medium | 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 |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 682-759 | high | Telemachus tells his mother to let the bard sing, says Jove sends good and evil, mentions the ill-fated return of the Danaans and Ulysses not returning from Troy, then sends her to loom, distaff, servants, and declares himself master in the house. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6932-7022 | high | A hawk, called Apollo's messenger, flies by on Telemachus' right holding a dove, and feathers fall between Telemachus and the ship. | record |
| Greek | The Odyssey | ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 | medium | Ulysses says he is shocked by the suitors’ insolence and declares that if he were as young as Telemachus, or were Ulysses himself, he would rather die fighting in his own house than see strangers mistreated, women servants dragged about, wine wasted, and bread consumed to no purpose. | record |
| Greek | The Odyssey | ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7025-7122 | medium | Ulysses says he is shocked by the suitors’ insolence and declares that if he were as young as Telemachus, or were Ulysses himself, he would rather die fighting in his own house than see strangers mistreated, women servants dragged about, wine wasted, and bread consumed to no purpose. | record |
| Greek | The Odyssey | ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7124-7222 | medium | Telemachus says there is no enmity with his people, describes a lineage of only sons, and says suitors from nearby islands and Ithaca are consuming his house while courting Penelope and plotting against him. | record |
| Greek | The Odyssey | ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7224-7319 | medium | Telemachus praises Ulysses' renown but warns that the suitors are numerous, listing fifty-two from Dulichium, twenty-four from Same, twenty from Zacynthus, twelve from Ithaca, and attendants. | record |
| Greek | The Odyssey | ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS.; lines 7321-7414 | medium | Antinous says the gods have saved Telemachus and that the suitors must make an end of him before he can call the Achaeans in assembly. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7434-7526 | medium | Telemachus goes out spear in hand with two dogs; Minerva gives him divine comeliness; the suitors gather with fair words and malicious hearts, but he avoids them. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 | high | Menelaus says the suitors would usurp a brave man's bed and compares them to young animals in a lion's lair; the returning lion will make short work of them, as Ulysses would of the suitors. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7615-7715 | medium | Melanthius reaches the house, sits among the suitors opposite Eurymachus, and receives meat and bread from servants. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 762-849 | medium | Telemachus sends criers to convene the assembly and goes there with spear in hand and two hounds. | record |
| Greek | The Odyssey | BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8177-8277 | medium | Penelope replies that heaven took her beauty when Ulysses sailed to Troy; she recalls his instruction to care for the household and remarry when their son grew a beard; she criticizes the suitors for consuming property instead of following courtship custom with feasts and presents. | record |
| Greek | The Odyssey | BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8279-8350 | medium | Telemachus rebukes the suitors for madness and disorder and tells them that after supper they should go home to bed. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8353-8450 | medium | Telemachus asks Euryclea to shut the women in their room while he moves his father’s armour to the storeroom, and says the stranger will carry the light. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8452-8531 | high | Ulysses praises Penelope and likens her fame to that of a blameless king whose righteous rule brings wheat, barley, fruit, lambs, fish, and good conduct among the people. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8452-8531 | medium | Ulysses replies with a Cretan identity tale: Crete is fertile, has ninety cities and many peoples; Cnossus was ruled by Minos, who conferred with Jove; Minos fathered Deucalion, whose sons were Idomeneus and the claimed Aethon. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 851-936 | medium | The suitors say they will not leave their lands or stop consuming the estate until Penelope chooses and marries one of them. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8788-8861 | medium | Penelope says dawn will bring the day she leaves Ulysses’ house; she will hold a contest with twelve axes and Ulysses’ bow, following whichever suitor can string the bow and shoot through all twelve axes. | record |
| Greek | The Odyssey | BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9045-9146 | high | Telemachus seats Ulysses at a small table with food and wine in a gold cup, warns the suitors not to use gibes or blows, and says the house belongs to Ulysses and has passed to him. | record |
| Greek | The Odyssey | BOOK XVII / BOOK XVIII / BOOK XIX / BOOK XX; lines 9148-9215 | medium | Theoclymenus says he has his own eyes, ears, feet, and understanding mind; he sees mischief overhanging those insulting and plotting ill in Ulysses' house, says none will escape, and goes back to Piraeus, who welcomes him. | record |
| Greek | The Odyssey | BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9218-9315 | high | Penelope tells the suitors they abuse the hospitality of the absent owner and declares that whoever strings Ulysses' bow and shoots through twelve axes will be the man she follows from her lawful husband's house. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 938-1036 | medium | Minerva tells Telemachus that if he is like his father, Ulysses, he will not be foolish or cowardly, and invokes the blood of Ulysses and Penelope as grounds for hope. | record |
| Greek | The Odyssey | BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9416-9503 | medium | Eurymachus warms the bow by the fire but cannot string it and laments that the suitors are inferior to Ulysses in strength. | record |
| Greek | The Odyssey | BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9505-9596 | medium | Telemachus says he alone may give or withhold the bow, sends Penelope to household work, and states that the bow is especially his matter because he is master in the house. | record |
| Greek | The Odyssey | BOOK XIX / BOOK XX / BOOK XXI / BOOK XXII; lines 9599-9707 | high | Ulysses tells the suitors they thought he would not return from Troy, accuses them of wasting his goods, abusing women servants, wooing his wife, and fearing neither God nor man, and says they shall die. | record |
| Greek | The Odyssey | BOOK XIX / BOOK XX / BOOK XXI / BOOK XXII; lines 9709-9805 | medium | After leaving Melanthius in cruel bondage, the allies arm themselves and return to Ulysses; four men stand in the cloister while the suitors remain many in the court. | record |
| Greek | The Odyssey | BOOK XIX / BOOK XX / BOOK XXI / BOOK XXII; lines 9807-9908 | medium | Ulysses and his companions strike back: Ulysses hits Eurydamas and Agelaus, Telemachus hits Amphimedon and Leocritus, Eumaeus hits Polybus, and the stockman kills Ctesippus after taunting him. | record |
| Sufi | The Persian Mystics: Jámí | THE DOWNFALL OF THE MIGHTY / JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN; lines 1867-1888 | medium | Alexander is asked how he gained dominion, power, and glory at a young age; he replies that he conciliated foes and strengthened alliances with friends. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | medium | The narrator says Jámí recalls the Bible story of Joseph by mentioning Pharaoh's dream, the release of the interpreter, and power at the king's right hand; Yúsuf rises from slave to the king's chief adviser. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 | low | “the mind or will of the king is preferred to the written law; he is supposed to be the Law personified, the ideal made Life.” | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 128-213 | medium | Hulagu's successors ruled Persia and Mesopotamia; Abu Said appointed Sheikh Hussein governor of Fars, and Sheikh Hussein ordered Mahmud Shah's three sons seized and imprisoned. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 289-349 | medium | Timur sees no peace in Shiraz while any member of the Muzaffaride house remains alive, and Mansur’s survivors are put to the sword. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 | high | Djemshid believes himself God and wants worship; the God-given royal glory leaves him; the three-headed serpent Zohab takes his throne and later has him sawn in two. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 | medium | Abu Ishac is called Hafiz’s first patron; Hafiz says a king’s victorious standards uplifted him like a banner among poets, and praises Abu Ishac as a king whose kingdom flowers beneath his feet. | record |
| Sufi | Poems from the Divan of Hafiz | XLIII / NOTES / XVIII / XXIII; lines 3553-3644 | medium | The note identifies Djemshid, Kaikobad, Rustum, Bahman, Kaikaus, and related figures, giving dynasties, reign lengths, battles, and family or historical identifications. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10122-10301 | high | After dismissing the crowd, the monarch consults peers and declares that under Pushya he will consecrate his eldest son Ráma as Regent over the state. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10303-10413 | high | The king summons Vaśishṭha and commands him to ordain the fast for Ráma and his wife so that joy may bless Ráma’s reign. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10303-10413 | medium | Vaśishṭha drives through royal streets crowded with people, loud shouts, swept and watered ways, flowers, garlands, and banners. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10303-10413 | medium | The king summons Vaśishṭha and commands him to ordain the fast for Ráma and his wife so that joy may bless Ráma’s reign. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10416-10589 | high | Before dawn Rama rises, orders the palace adorned, hears bards and heralds, performs morning praise, and priests and Brahmans proclaim the festal day; people hear he and his consort fasted for the rite. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10591-10743 | high | Manthara says: “Peril awaits thee swift and sure” and “King Daśaratha will create / Prince Ráma Heir Associate.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10591-10743 | medium | Manthara says Kausalya will be blessed when Brahmans place her son on the royal seat at the moon-Pushya conjunction, while Kaikeyi must serve Kausalya and Bharata will bow to Rama. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated.; lines 10745-10818 | high | The speaker warns that floods of woe threaten: Ráma will acquire the throne, Ráma’s son will succeed him, and Bharat will be excluded from the royal line. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10821-10989 | high | Manthara recounts an old war of gods and demons in which Dasaratha aided the Immortals’ King, fought Sambara and the fiends, was wounded, and was saved and restored by Kaikeyi; the grateful king promised her two boons. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10821-10989 | high | Kaikeyi asks Manthara for a sure plan so Bharata may gain the empire and Rama may be sent to the woods; Manthara begins plotting Rama’s fall. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10991-11149 | high | Kaikeyí says the monarch must be told either that her soul has passed away or that Ráma is banished and her son made king; she says she cares no more for luxuries if Ráma ascends the throne. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11151-11309 | high | The king, described as enthralled by love, swears by Ráma, his dear son and heir, that he will grant Kaikeyí’s request. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11312-11443 | high | The monarch calls Kaikeyí a traitress plotting ruin to his line, asks what wrong he or Ráma has done, compares her to a venomous serpent, and says he will not forsake his eldest-born Ráma. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11445-11509 | high | Kaikeyí asks how the king will maintain an unstained fame for truth if he repents his promise and consent, and says other princes will scorn him as forsworn. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11511-11685 | high | “That Bharat o’er the land may reign, / And Ráma in the woods remain” | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11511-11685 | high | The king imagines gathered princes and scripture-versed sages asking about Ráma and judging the king's action. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 | high | Daśaratha denounces Kaikeyí, says Ráma's banishment would make life impossible, calls her like a venomous snake, and imagines her ruling with Bharat after slaying or removing Ráma, Lakshmaṇ, and himself. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 | high | The king repudiates Kaikeyī and her son, recalls the sacred flame of marriage, speaks of Rāma's royal preparation, funeral water offerings, and says her plot will stop the consecration. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 | high | The king repudiates Kaikeyī and her son, recalls the sacred flame of marriage, speaks of Rāma's royal preparation, funeral water offerings, and says her plot will stop the consecration. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11864-12031 | high | Vaśiṣṭha reaches the palace gate, addresses Sumantra, and lists ritual objects and attendants for installation, including golden water vessels from the Ganges and seas, offerings, royal insignia, animals, throne, tiger skin, and sacred fire. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 12033-12081 | medium | The thought cheers Sumantra that the pious king has designed Rama's consecration; delighted, he leaves the calm chamber. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12084-12187 | high | Brahmans learned in Scripture, royal chaplains, chiefs of trade, peers, and captains assemble in order to view the consecrating rite. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12189-12347 | high | Sumantra traverses a royal street with flags and pennons, hearing glad words from gathered people about Ráma and the throning. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12349-12521 | high | Sítá blesses Ráma, names consecration and royal powers granted by his father’s decree, compares kingship to Indra’s, and invokes Indra, Yáma, Varuṇ, and Kuvera as guardians of the directions. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12349-12521 | medium | Sítá blesses Ráma, names consecration and royal powers granted by his father’s decree, compares kingship to Indra’s, and invokes Indra, Yáma, Varuṇ, and Kuvera as guardians of the directions. | record |
| Hindu | The Ramayan of Valmiki | Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12349-12521 | high | Ráma leaves the hall, sees Lakshmaṇ, greets companions, mounts a brilliant jeweled royal car; Lakshmaṇ follows and waves the chouri; crowds, warriors, elephants, horses, instruments, and shouts accompany him. | record |
| Hindu | The Ramayan of Valmiki | INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 | high | Daśaratha grieves and dies; Ráma leaves the crowds, speaks with Guha, crosses the Gangá, is hosted by Bharadvája, reaches Chitrakúṭa, and gives sandals to Bharat as emblems of his right. | record |
| Hindu | The Ramayan of Valmiki | INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 | high | Ráma speaks with Ocean, Nala builds a bridge, the forces cross and sit near Lanká, Vibhíshaṇ makes treaty, plans are laid against Rávaṇ, major foes die, Rávaṇ is slain, and Sítá is brought back. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12524-12698 | high | Kaikeyi tells Rama that the king fears to speak because Rama is dear to him, but Rama must fulfill the promise the king once gave her as a boon. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12700-12861 | high | Rama says the king wishes Bharata to ascend the throne and that he would yield his wife, realm, wealth, and life to free his father's honor and bring joy to Kaikeyi. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12864-12981 | high | Kauśalyá hurries to meet Ráma, embraces him, kisses his head, blesses him, and says the king will keep his promise and bestow regent power on him. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 12983-13145 | high | Lakshmana says Rama should not submit to exile, calls the king aged and subject to Kaikeyi’s will, and insists Rama is faultless and beloved even by foes. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence.; lines 13147-13320 | high | Rāma tells Lakṣmaṇ that duty and truth are supreme, that vows to mother, Brāhman, and sire must be kept, and that Kaikeyī spurred the matter but the father gave the word. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13323-13448 | high | Rama tells Lakshman that the rites and preparations intended for Rama as heir should now be used for Bharat’s throning rites. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 | high | Lakshman says the father and Kaikeyi should be exiled instead, accuses them of trying to make Bharat king, says Rama's empire is justly his, and offers to guard the realm. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 | high | Lakshman tells Rama that duty and fear are misplaced, accuses the father and Kaikeyi of deceit, rejects another enthroned heir, and questions submission to the plot. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13451-13616 | medium | Lakshman describes his arms, bow, shafts, and sword as made to pierce foes, imagines enemies falling in battle, and asks Rama to name the foe to defeat or kill. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13617-13788 | medium | “Thou must with love his will obey... / King, husband, sire is he confessed” | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 | high | Sítá has not heard of the woeful change, still thinks of the imperial rite with delight, worships the gods, and waits for Ráma. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13924-14045 | high | Ráma enters dejected and gloomy; Sítá trembles, sees his anguish, pallor, sweat, and grief, and asks what has changed him. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 | high | The pair sing in royal settings; Rama hears the lay while preparing to slay the votive steed, summons them, and receives them while enthroned in gold with brothers, ministers, and nobles present. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 14047-14217 | high | Rama tells Sita that his father’s decree sends him to the woods; his father’s two boons to Kaikeyi stop Rama’s preparations, require fourteen years in Dandak forest, and make Bharat heir to the kingdom and throne. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 14936-15107 | high | A mournful crowd fills houses, terraces, roofs, turrets, and porticoes to gaze on Rama walking without a royal shade. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 | medium | Daśaratha says he granted Kaikeyí’s boons and was misled, then tells Ráma to be ruler in his father’s stead. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 | high | Sumantra states that kings inherit by birthright; says Bharat may rule but all will go where Ráma goes; and says Brahmans will not remain in Kaikeyí's realm. | record |
| Hindu | The Ramayan of Valmiki | Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15435-15520 | medium | Kaikeyí grows fearful and says Bharat shall not rule an empty realm or a depleted kingdom compared to wine-cup dregs. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 | high | Vashishtha says that if Sita leaves the kingdom for the woods, the town, warders with wives, stores of grain, wealth, Bharat, and Shatrughna will follow and share Rama’s lodging. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 | high | Vashishtha says that if Sita leaves the kingdom for the woods, the town, warders with wives, stores of grain, wealth, Bharat, and Shatrughna will follow and share Rama’s lodging. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15659-15786 | medium | The people see Sita in bark clothing and cry, “Shame upon thee, King!” | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1578-1625 | medium | “King Daśaratha” guards the city, which is belted with Sāl trees and compared to Indra ruling “his fair city in the sky.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16113-16273 | medium | The palace women ask where their lord and protector goes, praise his restraint and care, and say his father’s command, distressed by Kaikeyí’s guile, has banished Ráma to the forest. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16275-16414 | medium | Kauśalyá says Ráma, like the lord of Nágas, begins forest life with bow and sword together with Lakshmaṇ and his faithful wife, after being sent to the forests despite their upbringing in comfort. | record |
| Hindu | The Ramayan of Valmiki | OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King.; lines 1628-1746 | high | Daśaratha is introduced as a revered, good, sage, scripturally learned, brave, provident king of Ikshvāku’s line, with foes subdued and passions tamed; he is likened to Manu. | record |
| Hindu | The Ramayan of Valmiki | OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King.; lines 1628-1746 | medium | “ruled his city rich and free, / Like Indra’s Amarávatí.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 | high | Sumitrá predicts Ráma’s return, his bowing at Kauśalyá’s feet, and his royal consecration with king-making drops. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 | high | Ráma asks the people to give Bharat their love and reverence, praising him as virtuous and fit to guide them. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16417-16587 | medium | Sumitrá predicts Ráma’s return, his bowing at Kauśalyá’s feet, and his royal consecration with king-making drops. | record |
| Hindu | The Ramayan of Valmiki | Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16669-16814 | medium | At dawn Ráma looks at the sleeping crowd reclining at tree roots and says they left house and home out of care for him and would give up life rather than cease following him. | record |
| Hindu | The Ramayan of Valmiki | Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16817-16964 | medium | They reach Ayodhyā, which is filled with care and appears joyless and disquieted without Rāma; the Brāhmans pass to their houses with blank, sorrowing faces. | record |
| Hindu | The Ramayan of Valmiki | Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16966-17020 | high | The women accuse Queen Kaikeyi of treachery and lust for power, say she has cast away her lord and son, and swear not to remain as servants if she reigns. | record |
| Hindu | The Ramayan of Valmiki | Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16966-17020 | medium | The women accuse Queen Kaikeyi of treachery and lust for power, say she has cast away her lord and son, and swear not to remain as servants if she reigns. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17023-17199 | high | Roadside peasants condemn the king and Kaikeyi for sending Rama, praised as good and beloved, into banishment. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17023-17199 | medium | Guha, Rama's dear friend and a Nishada sovereign, hears Rama is on Nishada ground and approaches with counsellors, peers, and friends. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17201-17374 | medium | Lakshman says he cannot sleep while Rama and Sita lie on grass, praises Rama, and laments that Dasaratha, the queens, and Ayodhya will suffer or die from grief over Rama's exile and lost throne. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17376-17479 | medium | Rama praises Sumantra’s loyalty, says his first concern is that his father not weep, and instructs Sumantra to obey the king’s decrees and guard him from sorrow. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17481-17609 | medium | Rama acknowledges Sumantra's attachment but orders him home so Kaikeyi will be assured of Rama's banishment, the king's oath, and Bharata's secure rule over Ayodhya. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17481-17609 | medium | Rama tells King Guha to care constantly for people, treasure, army, and fortified places, since the sovereign's task is hard. | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “Two sages, holy saints, had he, / His ministers and priests to be: / Vaśishṭha... / And Vámadeva...” | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | high | “The childless king for offspring pined. / No son had he his name to grace, / Transmitter of his royal race.” | record |
| Hindu | The Ramayan of Valmiki | Canto III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1749-1894 | medium | Sumantra tells the king that Sanatkumár foretold to sages that a son would arise from the king’s ancient line. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17768-17920 | medium | Rama says the king will pass the night in broken sleep, that Kaikeyi has achieved her wish, and that the aged king is bound by love and bereft of aid. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18361-18525 | medium | “Came to Ayodhyá’s gate, and found / The city all in sorrow drowned.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18527-18693 | medium | Ráma sends wishes for Bharat and instructs that, as ruling prince and regent heir, Bharat should care for the aged father-king and remain submissive to his will; Ráma also asks that his mother be held dear. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 | high | Kauśalyā says that after fourteen years she doubts Bharat will yield wealth and government; she argues that Ráma will reject such kingship as leftovers, using funeral-feast, Brahman, animal, and sacrificial analogies. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18870-18969 | medium | Kauśalyā says that after fourteen years she doubts Bharat will yield wealth and government; she argues that Ráma will reject such kingship as leftovers, using funeral-feast, Brahman, animal, and sacrificial analogies. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 1951-2125 | low | Sumantra recounts a priest’s plan for King Lomapad: because the hermit’s child lives alone in the wild and knows no women, young women in hermit dress will awaken desire and draw him to the king. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 | medium | The lords refuse to burn the monarch before his son returns, so the corpse is kept embalmed in oil while they wait. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19676-19768 | medium | The royal women continue to complain; Ayodhyā is compared to a starless night and a tearful widow, bereft of her lord, while the king is said to have fled to heaven and night falls. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings.; lines 19771-19906 | high | The assembly says that one of Ikṣvāku’s race should obtain the sovereign’s place that day, or the kingless land will suffer havoc and destruction. | record |
| Hindu | The Ramayan of Valmiki | Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings.; lines 19771-19906 | high | The monarch is compared to the eye in the human frame, watching his domains, protecting truth, and maintaining right. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 19909-20004 | high | Bharat lives in Rājagriha where his mother's father reigns, and Śatrughna remains by his side. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 19909-20004 | high | The envoys are to ride to Rājagriha and tell Bharat that the household priest and peers greet him and ask him to come quickly to his father's home. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20007-20169 | medium | Bharat says the dream means that either the king, Rama, himself, or Lakshman must die, and that when an ass-drawn chariot bears a man away in dreams, funeral-pyre smoke soon rises. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20171-20343 | medium | Aśvapati honours Bharat with wealth, elephants, golden beads, steeds, and other gifts. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20345-20494 | high | “For I have heard in days gone by / The changes seen when monarchs die; / And all those signs, O charioteer, / I see to-day surround me here” | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20496-20619 | high | Bharat says he expected the king to enthrone his eldest son and perform sacrifice; he mourns Dasaratha, asks what sickness took him, wishes to bow to Rama's feet, and asks for the king's last advice. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20622-20786 | high | Bharat says that in their line the eldest is anointed king, especially in Ikshvaku’s line, and that the queen has marred their lineage honour. | record |
| Hindu | The Ramayan of Valmiki | Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20788-20845 | high | The speaker says he will honor the rites due to his brother and father, bring the long-armed lord and king back to Ayodhyá, and go himself to the forest where hermit saints dwell. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration.; lines 20848-21017 | high | Bharat rises, reproaches his mother before lords and ministers, rejects desire for kingly rule, says he knew nothing of Dasaratha's consecration plan, and says he and Shatrughna were away when Rama, Sita, and Lakshman went to banishment. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral.; lines 21019-21132 | high | Bharat laments beside the dead king, asking why he leaves his son and people, and who will guard Ayodhyá when the king has sought the sky and Ráma has been forced to fly. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21135-21308 | medium | Śatrughna sees Bharat low in grief and, remembering the king's gifts and frame, falls to the earth distraught. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21310-21424 | high | Bharat circles the sacred gear and declares: “The eldest son is ever king”; he says Ráma shall rule and orders forces to be assembled so he can bring his elder brother back. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21310-21424 | high | The gathered peers say the lord has gone to heaven, Ráma and Lakshmaṇ are in the forest, and ask Bharat to become guardian and monarch, with the sacred things ready for consecration. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes.; lines 21310-21424 | medium | Bharat says he will take the sacred vessels and throning rites to the forest, pour the sanctifying balm on Ráma’s head, remain in the wilds himself, and have Ráma reign as king. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 | medium | The mighty multitude moves onward in triumph, compared to a great sea under the full moon. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 | medium | Star-readers who know lucky signs and hours raise the tented shade where Bharat stays. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly.; lines 21516-21593 | high | Before dawn on the day the march should begin, heralds and bards praise and bless Bharat; drums, shell, horns, and other instruments sound, and the sound pains Bharat. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly.; lines 21516-21593 | medium | Women weep at Bharat's lament; Vaśishṭha, skilled in royal duty, comes with disciples to the assembly, sits on a golden brocade-covered seat, and calls messengers. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure.; lines 21596-21735 | high | In the assembly, Vaśishṭha says Daśaratha has gone from earth to the skies, Ráma has obeyed his father's command, and Bharat should rejoice the lords, be anointed king, and ascend the throne. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXX. The Way Prepared. / Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun.; lines 21738-21906 | medium | Guha sees Bharat’s immense army on the Gangá shore, suspects an attack against Ráma and an attempted usurpation, declares loyalty to Ráma, orders armed defense and boats manned by fishers, and says Bharat may cross if guiltless. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 21930-22110 | high | Guha praises Bharat as blessed and unmatched because he can voluntarily resign the kingdom and wishes to soothe Rama's pain and lead the exile home. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22113-22211 | medium | Kauśalyā asks what sudden pain afflicts Bharat and says that with Rāma and Lakṣmaṇa forced to flee and the king dead, Bharat is her only help. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22214-22350 | high | Bharat says no foe has planned to seize the land because Ráma’s arm protects it, though the city is undefended and open to enemies. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | high | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | medium | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 | high | Bharat tearfully denies approving his mother’s words or intending harm; he says he seeks Ráma’s grace, will fall at his brother’s feet, and wishes to lead him to the royal seat. | 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 22609-22779 | medium | At the seer’s bidding Bharat enters the jeweled abode; Vaśishṭha and councillors follow; Bharat approaches the kingly throne, honors Rāma, bears the chouri, and sits as a councillor with ranked ministers and leaders nearby. | 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 identifies Kauśalyā as the chief consort, worn with fasting and sorrow, and says she bore Rāma as Aditi bore Viṣṇu. | 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 23088-23203 | high | Rama dwells at Chitrakuta, loves the hill and wood, shows its delights to his Videhan spouse, and says he cannot mourn despite loss of power, friends, and home. | 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 23521-23636 | medium | Lakshmaṇ, angry, identifies the force as Bharat’s, says Bharat has made the throne his own by consecration and comes armed to slaughter them, and notes Bharat’s Kovidár flagstaff and advancing warriors. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 | high | Ráma tells Lakshmaṇ there is no need for weapons against Bharat; he swore to do his father’s will, rejects gains won by harming kin, and says his aims are for his brothers’ welfare. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 | high | Bharat says he will not rest until he sees Ráma, Lakshmaṇ, and Sítá, places Ráma’s feet on his head, and sees Ráma regain hereditary rule with consecrating drops poured on him. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed.; lines 23639-23817 | medium | Bharat says he will not rest until he sees Ráma, Lakshmaṇ, and Sítá, places Ráma’s feet on his head, and sees Ráma regain hereditary rule with consecrating drops poured on him. | record |
| Hindu | The Ramayan of Valmiki | Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed.; lines 2374-2464 | high | After the dewy season and spring’s return, Daśaratha asks Rishyaśring to aid a vowed offering for heirs to save his line; Rishyaśring agrees and asks that requisites be prepared. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting.; lines 23820-23971 | high | Bharat laments that Rama, lord of earth, dwells in a lonely hermit’s cell because of him, and says he will fall at Rama’s and Sita’s feet to win pardon. | record |
| Hindu | The Ramayan of Valmiki | Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 | high | Bharata asks Rama to accept the royal sway as anointed king, says the land is forlorn without him, and invokes the venerable advisers’ supplication. | record |
| Hindu | The Ramayan of Valmiki | Canto XC. The Hermitage. / Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned.; lines 23974-24121 | high | Rama says a worthy man should not commit sin to gain lordship; he finds no fault in Bharata, tells him not to blame Kaikeyi, and teaches obedience to lord, sire, and mother. | record |
| Hindu | The Ramayan of Valmiki | Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24240-24301 | medium | Ráma, his brothers, and Sítá raise loud cries of weeping that echo around the mountain; Bharat’s army fears the sound of the chiefs’ weeping. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 | high | “This now, my lord, I yield to thee”; Bharata says the government was given to him and declares Ráma alone able to bear the burden. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24304-24458 | medium | Ráma presses Saint Vaśishṭha’s feet and sits near him; Bharata with counsellors, peers, citizens, and captains sits humbly behind. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24460-24568 | high | Rāma says the father won the skies and a heavenly home through care, gifts, duty, largess, rites, and a noble life, then cast aside his aged body and gained bliss in Brahmā's heavenly home. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24460-24568 | medium | Rāma tells Bharata to restrain grief, return to the city, obey their father's decree, and says he will fulfill the father's righteous will in the lonely wood. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24571-24710 | high | Bharata argues that consecration is the chief duty of a king, asks Rama to rule the four castes, and says the fathers’ realm should obey its rightful king. | record |
| Hindu | The Ramayan of Valmiki | Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2467-2611 | medium | Vaśiṣṭha instructs Sumantra to summon princes, lords, all social ranks, and named allied kings including Janak, the lord of Kāśi, the Kekaya king, Lomapād, and rulers from several regions. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 | high | Rāma tells Bharata that Daśaratha promised Kaikeyī’s father a kingdom, later granted Kaikeyī boons, and that she requested Rāma’s exile and Bharata’s rule. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 | medium | Rāma tells Bharata to speed to Ayodhyā with Śatrughna and others, while Rāma goes to Daṇḍaka wood with Lakṣmaṇa and Sītā. | record |
| Hindu | The Ramayan of Valmiki | Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 | medium | Jābāli urges Rāma not to reject the hereditary throne, but to return to Ayodhyā and be enthroned with royal rites. | record |
| Hindu | The Ramayan of Valmiki | Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 24866-25039 | high | “This world of ours is ever led / To walk the ways which others tread,” and subjects model their lives on princes. | record |
| Hindu | The Ramayan of Valmiki | Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 | high | The genealogy runs from Brahmā to Marīchi, Kaśyap, Vivasvat, Manu, and Ikṣvāku, first king of Ayodhyā. | record |
| Hindu | The Ramayan of Valmiki | Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 | medium | A rival wife poisons food to ruin another queen’s pregnancy; the widowed queen Kālindī prays to Chyavan, who foretells a righteous, brave, race-upholding son. | record |
| Hindu | The Ramayan of Valmiki | Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat.; lines 25181-25308 | high | Bharat asks the people to support his prayer; they answer that Ráma is known as right and faithful to his father’s decree and cannot be turned from his vow. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25311-25474 | high | “Put, noble brother, I entreat, / These sandals on thy blessed feet: / These, lord of men, with gold bedecked, / The realm and people will protect.” | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 | high | Vaśishṭha counsels Bharat to hold the gold-decked sandals; Ráma rises, looks east, and gives them to Bharat so they may guard the land, and Bharat bears them to Ayodhyá. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 | high | Vaśishṭha counsels Bharat to hold the gold-decked sandals; Ráma rises, looks east, and gives them to Bharat so they may guard the land, and Bharat bears them to Ayodhyá. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25476-25637 | high | Ayodhyá is described through images of darkness, eclipse, dried streams, unfed sacrificial fire, defeated armies, shaken earth, and a fallen star, all emphasizing its mournful lost estate. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 | high | “To me in trust my brother’s hand / Consigned the lordship of the land, / When he these gold-wrought sandals gave / As emblems to protect and save.” | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 | high | Bharat deposits the sacred pledge, calls for a kingly canopy for the sandals, commands reverence to them as Rama’s feet, and says they will maintain right and law until Rama returns. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 | high | Janak plans a Bride’s Election and declares that whoever can manage the divine bow bestowed by Varuṇ shall be Sítá’s husband. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 | medium | Janak embraces the found infant as his daughter, and a sky voice says the child is justly to be styled his own. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2617-2782 | low | The year ends, the horse returns, and the rite begins on the Sarjú’s northern strand; Rishyaśring and Brahmans conduct prescribed rites, baths, hymns, offerings to Indra and the gods, and holy oil to feed the flame. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26237-26396 | high | The hermits say the king is their protector and maintainer of right, bears the sword, shares Indra's essence, preserves the realm, and should protect them as his people in town or wood. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 | medium | Ráma says Kaikeyí’s intent has succeeded, mentions Bharat on the throne, his own expulsion, and his grief at another touching Sítá. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 | high | The hermits address Rama as lord of earth below, compare Indra as lord of gods, and explain that a ruler must protect subjects and gains merit and fame by doing so. | 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 X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 | high | Daśaratha asks Rishyaśring to increase his race; Rishyaśring replies that four sons will be born to uphold the royal line. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 | medium | Lakshmana says faithful Bharata lives in the royal town grieving for Rama, turning away from titles, honour, rule, and joy, sleeping on cold earth with scant food and a hermit's fast. | record |
| Hindu | The Ramayan of Valmiki | Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 | medium | Vishnu tells Brahmá and the suppliants to dismiss fear, promises to kill Rávaṇ and his followers, and says he will reign on earth as a human king. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30754-30880 | high | The speaker warns that a pleasure-bound king who neglects royal duties and fails to guard his kingdom will fall with his realm, using images of funeral fire, a false river, and a hill sunk in the ocean. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 | medium | Daśaratha tells the kings to depart joyfully, guard their royal inheritances, and care for their realms, warning that an expelled monarch is like the dead. | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32642-32762 | high | Sítá says she spent twelve happy years with Ráma in Raghu’s home before his peers advised consecrating him joint ruler. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3295-3463 | medium | Daśaratha reverently circles Rishyaśring, assigns soldiers to him, receives the hermit’s blessing, watches him depart, and returns home expecting his queens to bear promised sons. | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 33110-33253 | medium | Jaṭáyus counsels Rávaṇ that kings should follow law, should not touch another’s spouse, should guide their subjects, and should release Sítá because Ráma has not wronged him. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33882-34028 | medium | Rávaṇ offers Sítá reign over Lanká, royal consecration with balm, freedom from sorrow, garlands, gold, gems, and rich attire. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3510-3648 | high | Kauśalyā bears Rāma, described as marked with heavenly grace, adored by the worlds, born from half of Viṣṇu's vigour, and destined to destroy Rāvaṇa and help the worlds. | record |
| Hindu | The Ramayan of Valmiki | Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 | medium | Hanuman is pleased and thinks Sugriva may be restored to kingship because a mighty helper has come. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 | high | “Didst thou, O King, a promise make, / And wishest now thy word to break?” | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 | medium | Sugriva says Bali oppressed him, dispossessed him of kingship, took his consort, chained friends, and seeks his death. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 | high | Sugriva says Bali, as the eldest son, was made king by the lords after their father's death, and Sugriva served his government faithfully. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 | high | Sugriva says citizens and lords saw his distress, made him king against his will, and that he held the town, people, lords, lands, and kingdom in trust for Bali. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 | medium | Bali leaves Sugriva a single robe, sends him into banishment, takes his wife from his side, and Sugriva roams in fear or dwells on Rishyamuka hill while sorrowing for his consort. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39293-39452 | medium | Tárá urges Báli to accept her advice, end fraternal discord, consecrate Sugríva as partner in rule, become friend to Sugríva and Ráma, and regain his brother's love. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 | high | The speaker recites Ráma's praised virtues, lineage, vows, compassion, self-restraint, and truth, then accuses him of wearing virtue's badge while guile and sin defile his soul. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39760-39927 | high | Rāma says Bāli scorned duty, that death is decreed for such sin, and that Bharat's righteous doom is administered by Rāma and others. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39929-40087 | high | The Vánars urge Tárá to turn back and save Angad, describe Ráma as death’s disguise and Báli as dying, recall trees and rocks in battle, suggest Angad be anointed king, and warn of foes entering the city. | record |
| Hindu | The Ramayan of Valmiki | Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells.; lines 3993-4078 | medium | The gods and Indra look down joyfully on the royal boy and long to see the death of their ten-headed enemy. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 | medium | Tárá laments widowhood, worries over Angad’s fate under his uncle, calls Angad to see his father and receive final words and kisses, and says Ráma paid his debt to Sugríva, kept his promise, restored Rumá, and secured Sugríva’s reign. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 | high | A counsel states that present joy and sorrow arise from former deeds, urges calm, calls for funeral rites, and names Angad as his father’s rightful heir. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40574-40724 | medium | Sugríva says Ráma has kept his vow, but he cannot delight in ruling while the queen, the people, and Angad mourn Bāli's death. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40837-40985 | high | Vanar councillors gather; Hanuman says Sugriva has regained rank, power, and royal sway and asks Rama to enter the city and install him. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40837-40985 | high | Rama instructs Sugriva to appoint Angad; identifies Śrāvaṇ and the four rainy months as unsuitable for war; says he and Lakshman will stay on the hill near a cavern, lake, and rill until Kartik. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40988-41155 | medium | After Sugriva's rite, he reigns again; Rama and Lakshman seek Prasravana hill, where a spacious cave gives them shelter. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41158-41297 | medium | A rainy rocky steep is compared to Sugrīva receiving royal balm; hills are compared to students with cloud garments, torrents as sacred cords, and winds sounding in caverns. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41299-41435 | medium | An unnamed speaker tells Sugriva that his kingdom and fame have risen, urges him to honor friendship and his vow, repay Rama who restored his realm and life, and send captains to renew the search for Sita across earth, sky, sea, and other realms. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 | low | The warning states that the path to the gloomy God taken by Báli remains open; the speaker says his shaft killed only Báli before, but if Sugríva strays from truth he and his kin may be slain. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41538-41672 | high | Lakshmaṇ says a Vānar who breaks his word should lose royal power; if joy has blinded him, he is unfit to reign; he also says Báli’s son should trace Rāma’s consort with brave Vānar chiefs. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 | high | Hanuman, foremost in wisdom among the Vanars, reminds Sugriva that Rama freed him from peril and overthrew Bali for his sake. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 | high | Lakshman says Ráma restored Sugríva to the Vánar throne and warns that if Sugríva disowns this, Ráma’s thunderbolt-like arrows may send him to meet Báli in Yama’s hall. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 | medium | Tara says Rama restored Sugriva to fame, Vanara empire, Ruma, and Tara; she explains that, like Visvamitra with Ghritachi, he failed to notice the passing seasons. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 | high | Viśvámitra says Táḍaká, possessed by the curse, has harmed the land where Agastya dwelt, and he tells Rama to kill her for the good of Brahmans and cattle. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 | high | Sugriva tells Hanuman to summon Vanara legions from the Lord of Snows, Vindhya, Kailasa, Mahendra, the Five Peaks, Mandar, western sea highlands, eastern and western solar regions, Lotus Hill, Mahasaila caverns, Dhumbra, Meru, Maharuṇ, and ascetic groves. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42369-42475 | high | Sugríva agrees to obey, bids farewell to Tárá and the dames, and proceeds with Lakshmaṇ in a royal litter carried by Vánars, with canopy, chouries, shell, drum, song, shout, and warriors. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42478-42567 | medium | The hosts cover the plain, press over woods and hills, rest on grass, approach Sugrīva like clouds about the Lord of Day, and bow their heads to him. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43741-43899 | high | Hanumán observes Angad, Báli’s princely son, as combining warrior strength, ruling capacity, noble gifts, increasing glory, and obedience to Tára’s words despite the quest command. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4399-4524 | medium | Ráma shoots toward the sound of Táḍaká, impedes her with arrows, and strikes her heart with a crescent-shaped dart; she falls dead with blood flowing. | 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 | “This task, O Prince, is not for thee. / Kings go not forth themselves, but send / The servants who their best attend.” | record |
| Hindu | The Ramayan of Valmiki | Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms.; lines 4527-4679 | medium | The saint tells Raghu’s princely child that he is well pleased and will bestow heavenly arms on him; with them he will conquer foes, even gods, spirits, serpents, and fiends. | record |
| Hindu | The Ramayan of Valmiki | BOOK V.(787) / Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court.; lines 45280-45377 | medium | The hall beyond the gate is rich with royal badges, lined with courtiers, filled with drum, tabor, and shell music, and connected with chambers sanctified by worship. | 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 | Ráma finds Sugríva, who had been expelled from his realm by Báli; Ráma conquers Báli and restores the kingdom to Sugríva. | 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 47440-47613 | medium | Hanuman sees Ravana’s jeweled wealth, diadem, chains, robe, ten heads, bright eyes and teeth, huge arms, serpent-like hands, crystal throne, women attendants, and four courtiers. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4845-4914 | medium | "Due honour by the saints was paid / To Ráma for his wondrous aid: / So Indra is adored when he / Has won some glorious victory." | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4917-5003 | medium | The saints, led by Viśvámitra, say Janak of Mithilá has planned a noble sacrifice and that Ráma will go with them to behold a wondrous bow given by the assembled Gods. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49613-49779 | high | After Rāma owns his claim, Vibhishaṇ comes down from the air with four attendants, bows at Rāma's feet, names himself Rāvaṇ's brother, and says he has fled Laṅkā, friends, and wealth to rely on Rāma. | record |
| Hindu | The Ramayan of Valmiki | Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49613-49779 | high | Vibhishaṇ offers to guide the army; Rāma embraces him, tells Lakshmaṇ to bring sea-water, and consecrating drops are shed over Vibhishaṇ as he is hailed king and lord of Laṅkā. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5006-5160 | medium | Kuśa, a king of Brahmá’s seed, has four sons by a Vidarbha queen, counsels them that protection is a prince’s duty, and the sons establish or inhabit Kauśámbí, Mahodaya, Dharmáraṇya, and Girivraja. | record |
| Hindu | The Ramayan of Valmiki | Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50521-50647 | medium | Angad is described as tower-like, lotus-colored, challenging Rávaṇ, Sugríva’s anointed imperial heir, Báli’s son, and arrayed for Ráma’s sake with a comparison involving Varuṇ and Śakra. | record |
| Hindu | The Ramayan of Valmiki | Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains.; lines 50650-50821 | medium | Vibhishaṇ stands on Ráma’s left with giants for his retinue; king-making drops have marked him as monarch in Rávaṇ’s stead. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 | medium | Sugriva springs at Ravana's face, snatches the kingly crown from his head, and dashes it down. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 | medium | Kuśa, Brahmā’s son, appears and says: “Thou shalt, my child, obtain a son ... Through him for ever, Gádhi named, / Shalt thou in all the worlds be famed.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 | medium | Angad travels like embodied flame into Ravana's abode, announces he is Rama's envoy and Bali's son, warns Ravana, demands restoration of the dame, and says Vibhishan will be anointed king. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 52243-52407 | medium | Ráma says Vibhishaṇ will blame him for failing to fulfill the promise that he would rule Lanká, then tells Sugríva to lead the Vánars back over the sea and bids them farewell. | record |
| Hindu | The Ramayan of Valmiki | Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 53066-53172 | medium | Ravana fires fiery shafts that wound Hanuman; Rama destroys Ravana's driver, steeds, and chariot, strikes him near the heart with a flaming dart compared to Indra's bolt against Meru, and cuts off his coronet. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | medium | Sagar, a pious childless king of Ayodhya, has two queens: Kesini of Vidarbha and Sumati, daughter of Arishtanemi. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | medium | Sagar and the queens perform austerities on Himalaya near Bhrigu's rill for a hundred years; Bhrigu promises one heir from one queen and sixty thousand sons from the other. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | medium | Asamanj is heir but throws boys into the Sarju waves and laughs at their deaths; Sagar banishes him. Asamanj's son Anshuman is praised as kind, brave, tall, and beloved. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar.; lines 5397-5489 | high | After many years Sagar consults Veda-skilled priests, vows the planned rite, and prepares to slay a sacrificial steed. | record |
| Hindu | The Ramayan of Valmiki | Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated.; lines 55739-55880 | high | Rama tells Lakshman to pour king-making drops on Vibhishan; Lakshman takes a golden urn, Vanars bring sea water, Vibhishan sits on a throne, and drops are poured over his brows. | record |
| Hindu | The Ramayan of Valmiki | Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 55883-56065 | medium | Ráma tells Sítá that his task is done, the prize of war is won, the foe is slain, his honor restored, and the bridge, city, Sugríva’s hosts, and Vibhishaṇ’s aid are crowned with success. | record |
| Hindu | The Ramayan of Valmiki | Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 | medium | Rama says it was fitting that Sita be cleared by searching fire before the thousands, because otherwise slanderous tongues would reproach his honor for withholding the proof. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 | high | Maheśvar tells Ráma to restore peace to Bharat, comfort the queens, relieve his friends’ longing, and receive the kingdom of his fathers. | record |
| Hindu | The Ramayan of Valmiki | Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 | high | The giant lord announces that the car is prepared; Rama says the hosts proved their faith and might, helped set Vibhishan on the giants' throne, and should be repaid with pearls, gems, and gold. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56611-56789 | high | Bharadvaja says Bharat remains faithful, coils his hair, cares for Rama's return, bows before Rama's shoes, and attends to Rama's house and realm; he praises Rama and offers a hospitable gift or boon. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56828-56995 | high | Nobles, chiefs, horses, cars, footmen, queens in litters, Brahmans, music, and joyful crowds proceed; Bharat carries Rama’s shoes on his head, with canopy and cheuries prepared, but Rama is not yet visible. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56998-57165 | high | Bharat tells Ráma the realm is restored to its rightful lord, says he could scarcely bear the burden, and asks that the ancient consecrating drops be shed on the monarch’s head. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56998-57165 | medium | Ráma directs Bharat to care for the Vánar chiefs; Bharat asks Sugríva to send for the consecration requisites; Sugríva provides four golden urns and sends Vánars to bring waters from the four seas, with five hundred rivers also supplying pure water. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 57167-57180 | high | Ayodhya is blessed with Rama’s rule for ten thousand years of peace and rest. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 | medium | The gods ask Vishṇu, for the good of the universe, to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts and to conquer Rávaṇa, who is invulnerable to gods. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57270-57284 | medium | Vishṇu, after promising the gods, seeks a human birthplace, divides himself into four parts, and chooses Daśaratha, sovereign of men, as father. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 | medium | The gods explain that Dasaratha seeks offspring and ask Vishnu to become his sons through the king's three wives, dividing himself into four, and in human nature to kill Ravana, a grave pest of the world. | 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 | medium | 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 | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57582-57606 | high | The Rámáyan is said to end with Ráma’s triumphant return with his rescued queen to Ayodhyá, followed by consecration and coronation in the ancestral capital. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57608-57690 | medium | Viśravas fathers Kuvera; after austerities Kuvera receives from Brahmā the offices of world guardian and god of riches, and later occupies Laṅkā, built by Viśvakarmān for the Rākshasas but abandoned through fear of Viṣṇu. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 | medium | Public slander in Ayodhyá criticizes Ráma for taking back Sítá after captivity in Rávaṇ’s palace; although Ráma knows her purity and love, he resolves to abandon her and orders Lakshmaṇ to leave her at the hermitage. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 | high | Rama celebrates the Asvamedha; Valmiki and the two pupils attend; the unknown princes recite the poem before Rama, who inquires and recognizes them as his sons; Sita is invited to affirm innocence before the assembly. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 | medium | Rama resolves to install Bharata and follow Lakshman; Bharata refuses succession, subjects say they will follow Rama, and Shatrughna also resolves to accompany him. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58194-58313 | high | Bhadra says the people praise Rama except for “Thy welcome home of her, thy ravished dame.” | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 | high | That night Sita bears two royal children; Valmiki performs rites for them, names them Kusa and Lava, teaches them Vedic lore, and trains them to sing his poem of Rama's deeds. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 | high | Sita's children sing the Ramayan throughout the land and before Rama; the people see Rama's image in their faces, Valmiki declares them Rama's children and asks for Sita's recall, and Rama asks that public doubt be removed so Sita and her sons may be restored. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58315-58446 | medium | Sita's children sing the Ramayan throughout the land and before Rama; the people see Rama's image in their faces, Valmiki declares them Rama's children and asks for Sita's recall, and Rama asks that public doubt be removed so Sita and her sons may be restored. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58635-58745 | high | The extract says the Epic-period inauguration ceremony may be recognized in Rama's inauguration in the Ramayana and Yudhishthira's in the Mahabharata; Rama's rite is compared to Indra's by the Vasus and treated as conforming to Vedic injunction. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58887-59007 | medium | Samuel is quoted as warning the people who asked for a king that the king will take their sons, daughters, fields, vineyards, servants, animals, and portions of produce and sheep, and that they will become his servants. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 | high | The note describes the fall of Báli as a brotherly conflict over rule, Ráma’s alliance with Sugríva, Báli’s unfair death, and the transfer of Tárá from Báli to Sugríva. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59578-59724 | medium | The note mentions signs that mark the future queen and compares them with Josephus’ report that Caesar recognized an impostor because his hand lacked marks of royalty. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59936-60014 | high | “Still on his head ... Ráma’s shoes he bore.” | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61975-62090 | medium | Ikshvaku is son of Manu, first king of Kosala, founder of the solar dynasty or Children of the Sun; the Sun deity is father of Manu. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 | high | The absent heir's shoes are described as a memorial and means to maintain his right; Kālidāsa is cited saying they were guardian deities of the kingdom. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 | high | The horse must wander free for a year before immolation, signifying that neighbouring princes acknowledge the master’s paramount sovereignty. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 | medium | Kings are called the husbands of their kingdoms or of the earth; the note quotes, 'She and his kingdom were his only brides.' | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 | medium | Schlegel says a story of mythical weapons signifies a contest for supremacy between regal or military order and Bráhmanical or priestly authority, comparing it to medieval European priestly victories. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 | medium | Śatrughna’s name is explained, and the four princes are linked to four-armed images of Viṣṇu as portions of that god’s substance. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 | medium | Kings of the solar dynasty customarily resign the kingdom to the heir in extreme old age and spend the rest of their days in holy meditation in the forest. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 | medium | A hundred Aśvamedhas, or horse sacrifices, raise the sacrificer to the dignity of Indra. | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 | high | Mother and son make a compact in the hermits’ holy shade; the passage identifies Mahendra’s old dwelling place and traces Viśálā’s royal line from Alambúshā, Ikshvāku, and Viśāla to Sumati. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 | medium | Vibhishana, younger brother of Ravana, practices long austerities with his brother; Brahma offers boons; Vibhishana asks never to think unrighteously; after Ravana’s death he becomes Raja of Lanka. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 | medium | Sugriva is described as ex-king of the Vanars, exiled from home, wandering on Mount Rishyamuka with four faithful ex-ministers. | record |
| Hindu | The Ramayan of Valmiki | INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 | medium | The canopy or royal umbrella and yak-hair whisks are identified as Indian regal insignia. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64430-64570 | high | Sugriva appears to have been consecrated with Abhisheka coronation ceremonies; the note compares Rama's consecration preparations and Homeric ritual representation. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 | medium | Bali is described as a celebrated Daitya or demon who usurped the empire of the three worlds and was deprived of two thirds of his dominions by Vishnu in the Dwarf-incarnation. | 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 | Janak asks who the two princely youths are, praising their heroic bearing, weapons, lotus eyes, resemblance to the Asvins, and likeness to sun and moon. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6824-6999 | medium | The passage names a lineage: the Lord of Life gives birth to Kuśa; Kuśa’s son is Kuśanábha; Gádhi is born as heir; Viśvámitra is Gádhi’s heir and ruler. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 | high | Narad names Rama of Ikshvaku’s line and describes his virtues, auspicious bodily marks, strength, learning, skill with the bow, compassion, generosity, justice, and comparisons to Himalaya, the sea, Vishnu, the Moon, Earth, world-destroying fire, the Lord of Gold, and Justice. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 | high | Dasaratha intends to make Rama Regent Heir, but Kaikeyi demands two promised gifts: Rama’s exile to the woods and her child’s succession. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 | high | Rama chooses to observe his father’s decree, gives Bharat his sandals as a pledge for ruling the land, and sends him back; Bharat takes the sandals, goes to Nandigrama, rules carefully, and longs for news of Rama’s return. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 | high | Sítá grows in strength and grace; Janak cherishes her as daughter and vows that she, not of mortal birth, will be the prize for the noblest hero’s worth. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 | medium | Janak says the bow was held by Devarát’s line and that mighty Rudra bore it at Daksha’s sacrifice. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8463-8633 | high | Janak praises Rama's peerless might, says Sita shall be Rama's wife, and sends ministers to Ayodhya to bring Dasaratha news and invitation. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 | medium | Janak welcomes Daśaratha, says his sons will gladden him, praises the arrival of Vaśishṭha and other sages, rejoices in alliance with Raghu’s sons, and states that the completed rite will be followed by the marriage of Ráma. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | high | Ráma and Sugríva go to Kishkindhá’s cave; Báli comes out, fights Sugríva, and is killed by Ráma’s arrow. Ráma tells Sugríva to reign, and envoys are sent in all directions to seek Sítá. | record |
| Hindu | The Ramayan of Valmiki | Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 | high | Vaśishṭha begins the genealogy: Brahmā arises from viewless Nature, followed by Marīchi, Kaśyap, Vivasvat, Manu, Ikṣvāku, and subsequent kings. | record |
| Hindu | The Ramayan of Valmiki | Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8898-8983 | high | Janak asks the saint to hear his race’s origin and says that when kings bestow a daughter, it is right to show their line and fame. | record |
| Hindu | The Ramayan of Valmiki | Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 | high | Kuśik’s son says no mind can reach the glories of Ikshváku’s and Janak’s lines, that they are unmatched in fame, and that peerless pairs will join in holy bands. | record |
| Hindu | The Ramayan of Valmiki | Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9068-9216 | medium | Vasistha tells Janak that Dasaratha has prayed and vowed with his sons waiting, and says giver and taker of the maidens' hands must ratify a mutual oath before the marriage rites are celebrated. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 93-277 | medium | Book II opening titles include The Heir Apparent, The People’s Speech, Dasaratha’s Precepts, Ráma Summoned, Ráma’s Fast, City Decorated, Manthará’s Lament and Speech, The Plot, Dasaratha’s Speech, The Queen’s Demand, Dasaratha’s Lament and Distress, The Sentence, Ráma’s Promise, and Kausalyá’s Lament. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 | medium | Rama cheerfully gives the bow to Varun, honors the saints, and tells Dasaratha that the host should continue to Ayodhya. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9607-9641 | medium | Rama’s guides are his father’s wish and the people’s good; he attends to general welfare, pleases his mothers, and remembers his holy guides. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9644-9793 | high | “Oh that I might, while living yet, / My Ráma o’er the kingdom set. / And see ... / The hallowed drops anoint my son.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9644-9793 | high | Ráma speaks gently, honors the good, elders, and Bráhmans, controls his passions, fulfills duty, studies lore, and avoids false or harmful speech. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9644-9793 | medium | “Oh that I might, while living yet, / My Ráma o’er the kingdom set. / And see ... / The hallowed drops anoint my son.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9795-9955 | high | The king says he wishes to rest and set his eldest son Rāma in his place, praises Rāma’s bravery and righteousness, compares him to the moon near Pushya’s stars, and proposes to enthrone him with the next day’s light. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9795-9955 | high | Daśaratha invokes the paternal rule of his Ikshvāku fathers, says he has guarded the people beneath the white umbrella, and states that old age and weakened strength make royal burdens hard to bear. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9795-9955 | medium | The people praise Rāma’s form and mind, truth, justice, promise-keeping, gentleness, gratitude, knowledge of law, self-control, care for Brahmans, mastery of weapons, and victories with Lakshmaṇ. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 | high | Gods and heavenly saints honor Ráma; by Heaven’s grace he raises slain chieftains to life and flies through the clouds in a magic chariot to Nandigráma. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 | high | Ráma meets his faithful brothers, loosens his votive coil of hair, returns to Ayodhyá, rules his father’s kingdom, brings an ideal prosperous age, will have princely descendants, and eventually go to Brahmá’s world. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9957-10120 | high | The people acclaim; Daśaratha tells the holy priest to prepare what is needed to consecrate his eldest son. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 | medium | Gyges arranges to be a messenger to court, seduces the queen, conspires with her against the king, kills him, and takes the kingdom. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 | medium | The passage says ancient and modern theories have a family likeness to Glaucon’s speculation, including power as the foundation of right and divine right of monarchs or governments. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 | high | The tale says God framed citizens differently by mingling gold, silver, brass, or iron into them; gold belongs to rulers, silver to auxiliaries, and brass and iron to husbandmen and craftsmen, with rank changes possible in children. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 | medium | The tale cites an oracle saying the State will be destroyed when a man of brass or iron guards it. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 | high | “philosophers only are able to grasp the eternal and unchangeable,” while others “wander in the region of the many and variable”; the speaker asks which class should rule the State. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 | high | God framed some citizens of gold to rule, others of silver as auxiliaries, and others of brass and iron as husbandmen and craftsmen. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18013-18130 | medium | Socrates states that cities, states, and individuals will not be perfected until philosophers are compelled to care for the State and the State obeys them, or until royal figures are divinely inspired with true love of true philosophy. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18132-18283 | medium | The speakers say that one man with a city obedient to his will would be enough to bring the ideal polity into existence, and that citizens may obey the laws and institutions he imposes. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 | medium | The pupils may spend most of their time in heavenly light, but will take office as a stern necessity rather than in the manner of present rulers. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 | medium | Plato adapts mythology like the Homeric poems to the needs of the state, making the Phoenician tale the vehicle of his ideas. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 | high | The State is possible when true philosopher kings arise, despise worldly honors, esteem right, regard justice as necessary, and set their city in order. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20259-20385 | medium | Socrates asks Glaucon to affirm that in the perfect State wives, children, education, war and peace pursuits are common, and the best philosophers and bravest warriors are kings. | record |
| Greek | The Republic | BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21563-21745 | medium | “Then comes the famous request for a body-guard ... ‘Let not the people’s friend,’ as they say, ‘be lost to them.’” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 | medium | “Until, then, kings are philosophers, or philosophers are kings, cities will never cease from ill” and the change is called “the great wave.” | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 | high | The passage says the many have not seen the unity of ideas and that perfection in states or individuals requires philosophers to hold office or royal sons to be inspired with true love of philosophy. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 | medium | Pleasure and desire are described as leaden weights binding the soul to earth; rulers must be chosen from natures able to ascend to light and knowledge, but must be forced down again among the captives. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 | medium | “the rich, not only in this world’s goods, but in virtue and wisdom, may bear rule”; philosophy is called the best preparation for government of a State. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 | medium | At fifty the student returns to the end of all things, lifts his eyes to the idea of good, and orders life after that pattern. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 | medium | The perfect State is summarized as having wives and children in common, common education and pursuits for men and women, philosopher-warrior kings, and communal soldier-athletes receiving only food. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5400-5481 | medium | "The number of the interval which separates the king from the tyrant, and royal from tyrannical pleasures, is 729, the cube of 9." | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6419-6504 | medium | The passage describes Plato's ideal state as impossible in his age yet retained as a pattern; it mentions the philosopher son of a king, the noble lie of earth-born men, and the Republic as a vision only. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 | medium | The passage asks whether the ruler or statesman should be a philosopher and states that some figures have united command with thought and reflection. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8152-8239 | high | Dante’s De Monarchia is described as a medieval ideal envisioning a Universal Empire, divinely authorized yet distinct from the Papacy, and heir to the Roman Empire through Roman virtues and beneficent rule. | 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 | low | Abdul-Kassem became known at Alp-Arslan’s court through writings on administration and rose to private secretary, under-secretary of State, and Prime Minister. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15304-15431 | medium | Jamshyd is glossed as the 'Roi soleil' of early Persian history, alongside the Kaianian dynasty. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13565-13687 | medium | Ailill belittles the Ulster force; Fergus says he does so too soon; Medb proposes a hollow array and rear force to capture Conchobar and his people without wounding them, which the narration calls a derisive word. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | HERE FOLLOWETH ILIACH'S CLUMP-FIGHT / HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM; lines 13803-13902 | medium | Ailill asks who the first hero is; Fergus identifies Conchobar son of Fachtna Fathach by lineage as High King of Ulster and says he sat on the mound of sods. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16114-16323 | medium | Brug na Boinde is called a chief burial-place of the pagan Irish; Cletech a residence of kings; Craeb ruad King Conchobar's banqueting-hall; Cruachan Ai an ancient seat and royal burial-place of Connacht kings. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16325-16522 | medium | Emain Macha is identified as the Navan Fort or Hill, King Conchobar's capital, and the chief town of Ulster. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII / XXVIII; lines 16754-16892 | low | “Temair: Tara, the seat of the High King of Ireland, near Navan, in the County Meath” | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 278-364 | medium | The Annals of Tigernach chronology gives Conchobar's reign from 30 B.C. and death from grief at Christ's crucifixion; a quoted entry gives Cuchulain's death by Lugaid, Erc, and the three sons of Calatin, with ages seven, seventeen, and twenty-seven for arms-taking, the Tain, and death. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3288-3410 | medium | Conchobar gives Cuchulain spears, sword, and shield; Cuchulain breaks them and then breaks all the reserve suits of arms kept in Emain for equipping youths and boys. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 366-469 | medium | Medb musters a large army for the invasion of Ulster; Ulster exiles including Fergus join her, and Fergus is appointed guide when the host sets forth at the beginning of winter with Finnabair as a lure. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 971-1086 | high | Medb identifies her father as Eocho Fedlech, High King of Erin, gives a genealogy, names six daughters, and says she was the noblest and seemliest. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 971-1086 | medium | Medb says she was best among her sisters in bounty, gift-giving, riches, treasures, battle, strife, and combat. | record |
| Hindu | Maha-bharata | Draupadi in the Council Hall; Draupadi's Plaint; Insult and Vow of Revenge | high | Yudhishthira loses wealth, kin, himself, and then Draupadi in the dice game and the Pandavas are reduced to exile. | record |
| Hindu | The Ramayan of Valmiki | Book V, Cantos XIV-XVI: The Asoka Grove; Sítá; Hanumán's Lament | high | Hanuman climbs a nearby tree and reasons that the cool retreat will draw the sorrowing queen who dreams of Rama apart from others. | record |
| Hindu | The Ramayan of Valmiki | Book V, Cantos XIV-XVI: The Asoka Grove; Sítá; Hanumán's Lament | medium | Hanuman says the woman before him matches the captive Ravana carried through the sky and declares that she is Rama's wife, worthy of her lord. | record |
| Hindu | The Ramayan of Valmiki | Book II, Cantos CXII-CXIV: The Sandals; Bharat's Return; Bharat's Departure | high | Bharat asks Ráma to place his feet upon the gold-decked sandals so that they may protect realm and people, and Ráma gives them to him. | record |