Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Biblical | Deuteronomy | Deuteronomy 30:15-20 | medium | I have set before you today life and prosperity, and death and evil... choose life, that you may live. | record |
| Biblical | Deuteronomy | Deuteronomy 29:1-15 | medium | These are the words of the covenant... All of you stand today in the presence of Yahweh your God. | record |
| Biblical | Deuteronomy | Deuteronomy 31:9-13; 31:19-22; 31:24-30 | low | You shall read this law before all Israel in their hearing... this song will testify before them as a witness. | record |
| Biblical | Genesis | Genesis 8:20-22; 9:8-17 | medium | Noah built an altar to Yahweh... I establish my covenant with you, and with your offspring after you. | record |
| Confucian | The Sayings of Confucius | Individual Virtue | high | Filial piety means serving parents in the proper spirit, burying them with proper rites, and worshipping them with proper sacrifices. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 | high | Juno tells Aeolus that the father of gods and king of men gave him power over the winds and waves, then asks him to rouse the winds against her enemy people sailing the Tyrrhene sea with their conquered Ilian gods, sinking or scattering their ships. | record |
| Roman | The Aeneid of Virgil | BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 | medium | As fire advances, Aeneas plans the escape: Anchises is to be carried, Iülus and Creüsa will accompany him, the household will gather at Ceres’ mound near an aged cypress, Anchises will carry the sacred objects, and Aeneas must wash in a living stream before touching them. | 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 | Helenus, filled by Apollo with truth, urges Aeneas repeatedly to make first prayer and worship to Juno, using vows, gifts, and supplications, so he may reach Italy. | 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 | After the seer finishes, he orders gifts to Aeneas' ships: gold, ivory, silver, Dodona cauldrons, armor of Neoptolemus, gifts for Aeneas' father, horses, grooms, additional rowers, and arms for the crews. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2945-2986 | high | Cloanthus stretches both hands over the sea, calls on the gods sovereign over the waters, and vows a snow-white bull, entrails cast into the salt flood, and wine. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 2988-3044 | medium | Salius protests loudly before the theatre and watching lords, demanding restoration of the prize; Euryalus has favour, and Diores supports him because restoring first honours to Salius would make Diores' own third prize void. | record |
| Roman | The Aeneid of Virgil | BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3131-3185 | medium | Aeneas says the high King of heaven has willed Acestes to receive special honour and grants him a figured bowl once given by Cisseus of Thrace to Anchises. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 | high | The Sibyl urges Aeneas to vow and pray; the Teucrians shiver, and Aeneas prays to Phoebus for Troy’s fortune to follow them and for a resting place in Latium for the Teucrians and their gods. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 | high | The Sibyl describes the golden bough hidden in a shady tree, consecrated to nether Juno and ordained as Proserpine's gift; a second bough grows after the first, and only the fated seeker can pluck it. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 | medium | The soothsayer tells Palinurus to abandon hope of bending heaven's decrees, but promises that portents will lead bordering cities to appease his dust, build a tomb, make yearly offerings, and keep his name attached to the place. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 | medium | The priestess urges haste to the gateway where gifts are to be laid; Aeneas enters, sprinkles himself with fresh water, and plants the bough in the gateway. | record |
| Roman | The Aeneid of Virgil | BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 | low | A hoary king from Cures, marked with olive and offering sacrifice, is said to establish the infant city in laws; Tullus and Ancus follow. | 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 | medium | Ilioneus asks for a dwelling for the Trojan gods, a landing-place, air and water, and says heaven's ordinance and Apollo drove the Trojans to the Tiber and Numicus spring. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 | medium | The paintings show Greeks and Trojans in battle, Rhesus' tents, Troïlus dragged by his chariot, Ilian women carrying a votive garment to Pallas, Hector's body and Priam, Aeneas in battle, Memnon's armor, and Penthesilea leading Amazons. | 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 | Tiber identifies Evander's Arcadians at Pallanteum as enemies of the Latins and tells Aeneas to join them in league; Tiber will lead him upstream, and Aeneas should pray to Juno and later sacrifice to Tiber. | 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 speaks from the stern holding an olive bough of peace, identifies the arrivals as Trojans hostile to the Latins, and says chosen Dardanian captains come pleading for armed alliance with 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 5086-5159 | high | Pallas forbids the rites to be broken off, takes a spear, advances to a hillock, and asks the strangers their cause, origin, dwelling, and whether they bring peace or arms. | 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 brings Aeneas to his poor house, says Hercules once crossed the threshold and rested there, urges Aeneas to despise riches, and lodges him on leaves and a she-bear skin as night falls. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5333-5401 | medium | A goddess embraces her hesitant lord; he feels an old flame and heat, and the passage says his consort knows and rejoices in her wiles before he speaks, enchained by immortal Love. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 | high | Venus draws near through the clouds bearing gifts, sees her son apart by a cold river, and says the presents of her husband’s promised craftsmanship are complete for his coming battle. | 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 | A figure sits on the snowy threshold of Phoebus, reviews gifts of the nations, arranges them on doors, and conquered tribes move in a long line. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 572-657 | medium | Dido tells the Trojans to put aside care, offers safe escort and supplies, invites them to share her kingdom and city, says Trojan and Tyrian will be balanced equally, and promises to send messengers to search Libya for Aeneas. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5803-5890 | medium | Ascanius says his safety depends on his father's return, asks the youths to bring Aeneas back, and promises cups, tripods, gold, Dido's bowl, Turnus' horse and arms, captives, meadow-land, and enduring trust. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5936-6013 | medium | Nisus weighs rescue or glorious death, raises his spear, looks to the moon, and prays to the Latonian goddess, invoking past gifts at her shrines and asking her to guide his javelin. | record |
| Roman | The Aeneid of Virgil | BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 | high | Ascanius prays to Jupiter, promises yearly gifts and a white gilded-forehead steer, receives thunder from a clear sky on the left, and shoots Remulus through the head. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 | medium | Aeneas says he is present, rescued from the Libyan waves, and praises Dido for pitying Troy and sharing city and home with the needy Trojan remnant. | record |
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 | medium | Aeneas orders gifts saved from Troy to be brought: embroidered garments formerly linked with Helen, Ilione's sceptre, a necklace, and a jewelled gold circlet. | record |
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6645-6692 | high | Pallas prays to lord Tiber: "Grant now ... a prosperous way through brawny Halesus' breast; thine oak shall bear these arms and the dress he wore." | 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 7082-7165 | medium | Dawn rises; Aeneas pays victory vows, plants a lopped oak on a mound, and arrays it with Mezentius' bloodied arms as a trophy to the Lord of War. | 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 | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 | high | Cupid goes with Achates and royal gifts to the Tyrians; Dido sits on a golden throne, and Aeneas and the Trojans recline at the feast. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7534-7584 | medium | Fearing to swim with the infant, Metabus ties Camilla, wrapped in cork-tree bark, to a hard oak spear and balances her on it. | record |
| Roman | The Aeneid of Virgil | BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7690-7774 | medium | Arruns emerges from ambush and prays to Apollo of Soracte, mentioning pinewood blaze, deep embers of fire, and asking that Camilla fall while he seeks no trophy or spoil. | record |
| 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 8437-8512 | medium | Aeneas' spear is held fast in the tough root; Turnus prays to Faunus and gracious Earth to keep hold of the steel, citing his worship and the Aeneadae's pollution of it in war. | record |
| Roman | The Aeneid of Virgil | BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 898-978 | medium | The Trojans grant Sinon life and pity; Priam orders his bonds removed, says he shall be one of the Trojans, and asks why the vast horse was built and whether it is propitiation or a war-engine. | record |
| Greek | Aesop's Fables; a new translation | THE BEAR AND THE TRAVELLERS / THE SLAVE AND THE LION / THE FLEA AND THE MAN / THE BEE AND JUPITER; lines 1593-1606 | medium | A Queen Bee from Hymettus flies to Olympus with fresh honey from the hive as a present to Jupiter. | 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 1852-1865 | medium | The farmer is overjoyed and from then on makes a daily offering at the shrine of the Goddess of the Earth. | record |
| Greek | Aesop's Fables; a new translation | MERCURY AND THE SCULPTOR / THE FAWN AND HIS MOTHER / THE FOX AND THE LION / THE EAGLE AND HIS CAPTOR; lines 2342-2354 | medium | A fox advises the eagle to give gifts to the first captor, reasoning that this may prevent a second capture and clipping of his wings. | record |
| Greek | Aesop's Fables; a new translation | THE BEAR AND THE FOX / THE ASS AND THE OLD PEASANT / THE OX AND THE FROG / THE MAN AND THE IMAGE; lines 2498-2508 | medium | A poor man has a wooden image of a god and prays to it daily for riches for a long time, yet remains poor. | record |
| Greek | Aesop's Fables; a new translation | THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS / THE MAN AND THE SATYR / THE IMAGE-SELLER; lines 2611-2622 | medium | A man made a wooden image of Mercury and exposed it for sale in the market. | record |
| Greek | Aesop's Fables; a new translation | THE KID AND THE WOLF / THE DEBTOR AND HIS SOW / THE BALD HUNTSMAN / THE HERDSMAN AND THE LOST BULL; lines 3907-3930 | high | A herdsman misses a fine young bull, searches without success, and vows to sacrifice a calf to Jupiter if he discovers the thief. | record |
| Greek | Aesop's Fables; a new translation | THE DOGS AND THE FOX / THE NIGHTINGALE AND THE HAWK / THE ROSE AND THE AMARANTH / THE MAN, THE HORSE, THE OX, AND THE DOG; lines 4550-4579 | medium | On a winter day during a severe storm, a Horse, Ox, and Dog beg a Man for shelter; he admits them, lights a fire, gives oats to the Horse, hay to the Ox, and dinner remains to the Dog. | record |
| Greek | Aesop's Fables; a new translation | THE WILY LION / THE PARROT AND THE CAT / THE STAG AND THE LION / THE IMPOSTOR; lines 4698-4726 | medium | A very sick man vows to sacrifice one hundred oxen to the gods if they grant him restored health. | record |
| Greek | Aesop's Fables; a new translation | THE PARTRIDGE AND THE FOWLER / THE RUNAWAY SLAVE / THE HUNTER AND THE WOODMAN / THE SERPENT AND THE EAGLE; lines 5178-5192 | medium | A countryman witnesses the encounter, assists the eagle, frees him from the serpent, and enables him to escape. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 | medium | At sunrise in the east, a devil tries to swallow the sun; someone puts crows or foxes into the devil's mouth so the sun rises, and these animals share human food in return. | record |
| Ainu | Aino Folk-Tales | INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1097-1202 | high | A man lays a net across the river, catches many fish, sees a hungry raven beside him, washes one fish, and throws it to the raven. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 | medium | "I am no human being. I am the chief of the salmon, the divine fish." He says he saved the Aino from the waves and that one night was actually a whole year. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 | medium | A populous village has six chiefs, the oldest ruling the others; he holds a rice-beer feast and tells the five chiefs to report their overnight dreams so he can buy a good one. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1907-2004 | medium | The senior chief is called bad and the junior chief good; the God of the Privy rescues the junior chief from a hole, restores memory of a dream, and says he protected him because the privy was kept clean. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2006-2100 | medium | The girl returns home; her father exorcises the fox by carving an exact likeness of his daughter and offering it to the fox with respectful worship; she later marries, has children, and is happy. | record |
| Ainu | Aino Folk-Tales | I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2201-2329 | medium | An earliest ancestor kept a deer with divine symbols tied to its horns; it went to the mountains and brought back other deer, which the ancestor killed, becoming enriched. | record |
| Ainu | Aino Folk-Tales | I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2331-2395 | medium | Before hunting, dreaming of meeting a god in the mountains, giving presents, and making obeisance is very lucky and guarantees killing a bear. | record |
| Ainu | Aino Folk-Tales | LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE.; lines 266-349 | medium | He cites Japanese influence in language, customs, and religion, including sake libations to gods, an apparently archaic Japanese word for prayer, and reverence for the Japanese hero Yoshitsune. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 | medium | The man apologizes, promises to brew rice-beer, set up divine symbols, worship the foxes forever, and offer fish; the foxes accept, and the tale says Japanese and Ainu people worship the fox for this reason. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 | high | The boy brings in the cloth bag given by his sister, offers its precious treasures as payment for food, and the divine-looking man takes them away, saying he will bring his own treasures in exchange. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 11170-11282 | medium | The princess consults the Talking Bird about courtly hospitality; the bird tells her to serve cucumbers stuffed with pearl sauce, despite her objection that the dish is strange and costly. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1154-1279 | medium | The genius asks not to be treated cruelly, says he cannot tell a story while shut up, promises to make the fisherman rich if let out, and gives his promise. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 1409-1550 | medium | After returning to his capital, the Sultan tells his court what happened, announces the adoption, gives ranked gifts, and rewards the fisherman with money and lasting happiness for his family. | 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 3445-3549 | medium | Sindbad prepares choice goods as a present for King Mihrage, explains how his bales were restored, and receives many valuable things from the king in return. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 3445-3549 | medium | Sindbad pauses the tale, has the musicians play, continues the feast, and gives Hindbad a purse of one hundred sequins while inviting him to return the next day. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4276-4375 | medium | Sindbad sells coconuts, continues earning, sails to trade coconuts for pepper and aloes wood, gains pearls, returns to Bagdad, sells his treasures, and gives a tenth to the poor. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 447-571 | medium | The first old man begs the Prince of the Genii to hear the story of himself and the hind and to remit one third of the punishment if it is more marvellous; the genius agrees. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4476-4585 | high | After many days Sindbad asks to return home; the king consents, loads him with gifts, and entrusts him with a present and letter for Caliph Haroun al Raschid as an assurance of friendship. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4687-4778 | medium | Sindbad and his master visit the Ivory Hill and load tusks; the master says wild elephants have killed many slaves, calls Sindbad protected by Heaven, grants him liberty, and promises fortune; Sindbad asks to return home. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4687-4778 | medium | Sindbad ends his seventh and last voyage, asks Hindbad to judge his sufferings, receives Hindbad's respectful praise, gives him one hundred sequins, counts him among his friends, and provides daily meals at his table. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 5590-5702 | medium | The grand-vizir tells the king that Allah alone can grant his desire and advises him to send large gifts to holy men who spend their lives in prayer so their petitions may be answered. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 573-688 | medium | The steward’s daughter says she can restore the son on two conditions: marriage to him and permission to punish the woman who transformed him; the father agrees but asks that the woman’s life be spared. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 573-688 | medium | The narrator says he is searching for his widowed son and traveling with his wife as a hind; the genius calls the tale marvelous and grants a third part of the merchant’s punishment. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 690-804 | medium | The narrator asks the prince of genii whether his history is marvellous; the genius agrees and gives up one third of the merchant's punishment. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7131-7245 | low | Khacan learns what happened, becomes enraged and mortified, wrings his hands, rends his beard, and says the king will shed both Noureddin's blood and his own. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 7676-7788 | low | "Fisherman, as she pleases you so much, take her; she is yours." | 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 | high | "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 806-929 | medium | Across successive centuries of captivity, the genius vows rewards for a deliverer, then grows angry and vows to kill whoever releases him while allowing that person to choose the manner of death. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 8500-8603 | medium | At the news, Baba-Abdalla becomes joyful and greedy, embraces the dervish, asks him to reveal the location, and offers one camel as gratitude while intending to keep the remaining seventy-nine. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9591-9696 | medium | The Indian says the horse was made by another inventor, given to him in exchange for his only daughter, and subject to an oath not to part with it except for something of equal value. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 9805-9898 | medium | The Indian asks for the hand of the prince’s sister in exchange for the horse; bystanders laugh, the prince is angry, and his father asks him to examine the horse. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1839-1964 | medium | Bahloo the Moon asks Mooregoo to lend or give him a rug and asks for weapons; Mooregoo repeatedly refuses to lend or give what he has made. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE DART OF LOVE. / END OF THE STORY OF THE SWIFT ANTELOPE. / END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. / END OF THE STORY ON FOOD OFFERED TO THE DEAD.; lines 10302-10448 | medium | At Jetavana, the Teacher tells of men who, before trading journeys, kill animals, offer them to gods, and vow to make further offerings if they return safely. | 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 | Thoughtful makes a pleasure ground, Pleasing makes a pond, Well-born does nothing, and the Bodisat fulfills seven religious duties. | 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 | Well-born is reborn in a potter’s household in Benares; Sakka appears as an old woman with a cart of golden cucumbers, offers them only to the righteous, and leaves them and the cart for Well-born. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13100-13229 | medium | The next Jātaka begins. Anātha Piṇḍika is said to have spent immense wealth on the Buddhist Faith and to value only the Three Treasures: the Buddha, the Truth, and the Order. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13231-13357 | high | The Buddha tells the merchant not to be troubled by unpleasant or poor gifts, because a gift given with a right or believing heart to Buddhas, Pacceka Buddhas, or disciples is not trifling. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13231-13357 | medium | The Buddha tells the merchant not to be troubled by unpleasant or poor gifts, because a gift given with a right or believing heart to Buddhas, Pacceka Buddhas, or disciples is not trifling. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13359-13469 | medium | Sakka instructs the Fairy to assume the Merchant’s manager’s form, use young ogres and demon power to recover debts, retrieve wealth washed from the Aciravatī riverbank to the sea, gather ownerless treasure, and refill the treasury with fifty-four thousands of thousands. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 | high | Māra is agitated and says the Pacceka Buddha has gone seven days without food; if he gets none today he will perish, so Māra must destroy the donor and stop the gift. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13596-13607 | medium | "he who gave alms to the Pacceka Buddha, standing on the lotus after defeating the Tempter, was I myself." | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17304-17417 | medium | A Pacceka Buddha is defined as one who can gain salvation for himself but not give others knowledge of it; the Birth Story is about a gift to a Pacceka Buddha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | PART I. / PART II. / SUPPLEMENTARY TABLES. / THE BIRTH STORIES.; lines 276-361 | low | Two adjacent titles concern offerings: one on offering food to the dead and one on offerings given under a vow. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 | medium | The dwellers of Ramma hear of Dīpankara’s arrival, bring requisites and offerings, worship him, hear his preaching, invite him for the next day, and depart. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 | medium | The prophecy describes Gotama’s departure, austerities, rice-milk or rice-pottage meal, Neranjarā riverbank, approach to the Bodhi-tree, salutation of the Bodhi throne, and Buddhahood beneath an Indian fig tree called Assattha. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 | medium | Almsgiving is compared to a water-jar that “Discharges entirely all the water, and retains none within.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 | medium | People of Ramma hear the Buddha’s words, bring offerings to the Bodhisatta, bow to him, and return; the Bodhisatta takes on the Perfections, resolves, bows to Dīpankara, and rises from his seat. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4365-4434 | medium | The passage states that other Buddhas possess comparable power at will, but Mangala Buddha’s permanent vast radiance results from a prayer made in a former existence. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4365-4434 | high | In a former Bodhisatta existence like the Vessantara existence, he lives with wife and children on a mountain; the demon Kharadāthika comes disguised as a brahmin, asks for the two children, receives them, devours them, and the Bodhisatta rejoices and prays for future rays of light. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4436-4521 | medium | Suruci worries about room for the monks, and his thought causes Indra’s marble throne, very far away, to become warm. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4436-4521 | medium | Suruci gives gavapāna alms for seven days to a million million priests; angels and men wait upon them, and the monks seat themselves by supernatural power when the space is insufficient. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 | medium | Sumana appears after Mangala and has three assemblies. The Bodhisatta is the Nāga king Atula, leaves the Nāga world with kinsmen, offers celestial music, gives garments of fine cloth, is established in the Three Refuges, and is foretold to become a Buddha. Sumana’s details include the Golden Mountain assembly and Nāga Bodhi-tree. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4609-4690 | high | Paduma has three assemblies and dwells in a forest grove; the Bodisat as a lion venerates him in trance, attends seven days without seeking prey, puts faith in the Order, and receives a prophecy of future Buddhahood. Paduma's city, kin, disciples, Bo-tree, height, and age are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 | high | 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 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 4692-4781 | medium | Atthadassin has three assemblies; the Bodisat as the ascetic Susima brings from heaven a sunshade of Mandārava flowers and offers it to the Teacher, who prophesies to him. Atthadassin's Champaka Bo-tree and bodily glory are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 | medium | Tissa appears ninety-two world-cycles ago. The Bodisat is born as warrior-chief Sujāta, takes vows, gains rishi powers, offers a heaven-grown lotus and Pāricchattaka flowers to Tissa, spreads a flower awning in the sky, and receives a prophecy that he will become a Buddha. Tissa’s city, family, disciples, Asana Bo-tree, height, and lifespan are listed. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 | medium | Kakusandha has one assembly of forty thousand monks. The Bodisat as King Kshema gives robes, bowls, collyriums, and drugs to the Order, hears the Law, takes vows, and receives prophecy; Kakusandha’s city, family, disciples, Sirīsa Bo-tree, height, and age 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 | Among many almsgiving births, the Wise Hare sees one coming for food and offers his own self, giving up his life to acquire the Supreme Perfection of Almsgiving. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5332-5432 | medium | In the Vessantara birth, the newborn stretches out his right hand asking whether there is anything in the house so he may give a gift; his mother places a bag containing a thousand in his hand. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5759-5862 | medium | The Bodisat sends a valuable pearl necklace to Kisā Gotamī as a teacher's fee, but she thinks it is a love gift; he enters the palace and reclines on a couch of state. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 | medium | Sujātā of Senāni's household prays to a Nigrodha-tree for marriage into an equal-rank family and a firstborn son, promising a yearly offering; the prayer takes effect. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 | high | Sujātā prepares an offering on the May full-moon day by driving one thousand cows to rich pasture and successively feeding their milk to smaller groups down to eight cows, called “Working the milk in and in.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 | high | Siddhattha declares he has reached the throne of Buddhas-to-be on the day of Enlightenment. Māra calls his followers as witnesses to his almsgiving, and they shout agreement. Siddhattha says he has no living witness and calls the great solid earth to witness the seven hundredfold great alms he gave as Wessantara. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 | medium | On the forty-ninth day Sakka brings a myrobolan fruit, a tooth-cleanser, and water; the Master uses the cleanser, bathes his face, and sits at the foot of the tree. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 | high | The two brothers take refuge and become professed disciples; the Blessed One gives them hair relics, which they place in a Dāgaba in their city. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6898-7000 | high | The Master enters Rājagaha with a thousand mendicants. The king donates to the Order and pours bright, flower-scented water from a golden goblet over the Buddha's hand to present the Bambu Grove, saying he cannot live without the Three Gems. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 | medium | The king has a bowl cleansed and filled with the best food for the Buddha; Udāyin throws the bowl into the air, rises into the sky, takes the food again, and places it in the Master’s hand. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7220-7330 | high | The mother of Rāhula arrays the boy in his best, points out the Blessed One as his father, and tells him to ask for the great treasures and inheritance proper to a son. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7332-7443 | high | Anātha Piṇḍika, with merchandise in five hundred carts, hears at a trader friend's house that a Buddha has arisen; he goes to the Teacher through a door opened by angelic power, hears the Truth, becomes converted, gives a great donation, and receives the Teacher's promise to come to Sāvatthi. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7332-7443 | medium | Anātha Piṇḍika asks how to deal with the Wihāra; the Buddha tells him to give it to the Order, present and future. The merchant pours water over the Sage's hand from a golden vessel and dedicates Jetavana Wihāra to the Order with the Buddha at its head. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 | medium | The eldest brother dies and is reborn as Sakka, who becomes aware of this and visits the others every seven or eight days to help them. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7445-7470 | high | In Vipassin’s time, the merchant Punabbasu Mitta bought the same spot by laying golden bricks over it and built a monastery one league in length. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. / BOOK I. / END OF THE STORY ON HOLDING TO THE TRUTH. / END OF THE STORY OF THE SANDY ROAD.; lines 8039-8169 | medium | “Mother! this dish is worth a hundred thousand. All the goods in my possession are not equal to it in value!” | record |
| Sufi | The Confessions of Al Ghazzali | THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 698-792 | medium | “God does not deprive this world of them, for they are its sustainers, and they draw down to it the blessings of heaven”; a tradition adds that by them people obtain rain and subsistence. | 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 | high | At the Snake's hole, the Hermit calls the Snake; it comes out, curls at his feet, shows the hole where its treasure is, and the Hermit gives the treasure to his servants. | 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 | At the Parrot's tree, the Parrot calls many parrots; each carries a grain of rice and drops it, making enough rice to feed all the people for life. | 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 507-608 | medium | The traveller trades the diamond for the axe, commands the axe to cut off the old man's head, then retrieves the diamond and sleeps in the hut with two magic things. | 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 young man tells the giant about the wishing-bowl that gives any desired food, and the giant trades his drum for the bowl. | record |
| Buddhist | The Giant Crab, and Other Tales from Old India | THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND / THE WISE PARROT AND THE FOOLISH PARROT / THE DISHONEST FRIEND / THE MOUSE AND THE FARMER; lines 897-991 | medium | A mouse lives in a hole above buried golden sovereigns on the farmer's land. The farmer does not know of the treasure, does not hurt the mouse, and sometimes gives him cheese. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10176-10193 | medium | They agree, make peace, and exchange children for fosterage: a son of Finn to Angus and a son of Angus Og to the Fianna. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 | medium | The King of Spain asks his Druid who will marry Beara; the Druid says the man will land that night and tells Beara to go east to the river Eibhear, find a crimson-spotted salmon with shining clothing, strip it, and make a shining shirt for her husband. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 | medium | Aedh identifies the cupbearer as his daughter Etain, says she loves Osgar, and explains that a rich bride-price from the High King's son was refused because Etain did not want it. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID; lines 10465-10539 | medium | Finn offers to take the fine, but the Steward forces him to name Donn; the Steward says he can get satisfaction because Donn's son is present and may be put between his knees. | record |
| Celtic Irish | Gods and Fighting Men | BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10618-10723 | medium | Diarmuid says she is strange, wild, and ugly, but adds: “But come in for all that.” | record |
| Celtic Irish | Gods and Fighting Men | BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10809-10863 | medium | The red man reaches the river before Diarmuid, carries him across, says Diarmuid is going to heal the daughter of King Under-Wave, and directs him to use well water, the cup, and drops of blood; he warns that Diarmuid's love will go away. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 | medium | A champion tells Diarmuid he has not come to harm him, warns that his sleeping-place is bad because it is on an ill-wisher's lawn, and offers a better resting-place. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 | medium | The champion tells Diarmuid the place is Land-Under-Wave, that the man who fought him was its king, that the champion once took wages from Finn in Ireland, and asks Diarmuid about his journey or work. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12688-12798 | medium | Angus asks Finn and then the King of Ireland to make peace with Diarmuid, and both agree. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 | medium | Finn gives a feast at Almhuin; serving-men bring decorated drinking-horns with shining stones and pour strong drink, after which mirth, courage, gentleness, and poetic knowledge arise among different groups. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE / BOOK NINE: THE WEARING AWAY OF THE FIANNA. / CHAPTER I. THE QUARREL WITH THE SONS OF MORNA; lines 13697-13784 | medium | Goll asks for his woman-messenger; she says she has brought his hand-tribute from Lochlann and lays down a heavy pig-sized load of pure gold; Goll rewards Fergus and is described as generous to poets, harp-players, and learned people. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. THE BATTLE OF GABHRA / BOOK TEN: THE END OF THE FIANNA. / CHAPTER I. DEATH OF BRAN / CHAPTER II. THE CALL OF OISIN; lines 14164-14263 | medium | Niamh describes a delightful country with fruiting trees, honey and wine, and says Oisin will not see death or decline with time. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CALL OF OISIN / CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY; lines 14361-14452 | medium | A hundred young women in silk cloaks worked with gold welcome Oisin; then a shining army comes with a beautiful king, followed by a young queen and fifty young girls. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 | medium | Bres surrenders to Lugh, asks for his life, promises to bring the Fomor to a great battle, and binds himself by the sun, moon, sea, and land. Lugh grants protection to Bres and to the Druids. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1565-1661 | high | Lugh names the sons of Tuireann as the three men who killed his father, demands the fine, and says they must not leave the king's house until they settle with him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 | medium | Brian recites a poem praising Tuis and asking for the pig-skin; he explains that he wants the king's pig-skin and that they will be 'by the ears' about it unless he receives it by consent. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 | medium | The sons of Tuireann are welcomed by the king and Tuatha de Danaan; they say they have the fine and ask where Lugh is, but he is not found in the fair. | 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 2411-2509 | high | After the Fomor are routed, Bres asks Lugh to spare him, offering undry cows and then quarterly corn harvests; Maeltine advises against accepting those offers and states the proper seasonal order of grain work. | 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 I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 | medium | Bodb sometimes stays with Angus at Brugh na Boinn; Eochaid, Fiacha, and Ruide, sons of Lugaidh Menn, go there because their father refuses them land until they win it. | 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 | medium | Midhir says, "Let us give a wife to every one of these three men, for it is from a wife that good or bad fortune comes." | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2984-3048 | medium | Midhir's daughters Doirenn, Aife, and Aillbhe are given; Midhir asks Bodb to name the marriage portion, and Bodb sets gold from kings' sons and gives clothing. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2984-3048 | high | A young Tuatha de Danaan man from Rachlainn gives a horn and vat: pure water in the vat becomes mead, and sea water in the horn becomes wine. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3599-3699 | medium | Midhir says he has come to play chess and produces a silver chessboard set with precious stones, gold chessmen, and a gold-thread bag. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 | medium | Midhir returns after the work, wins the third game, asks for Etain as his stake, and when refused asks only to embrace and kiss her after a month. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN; lines 3788-3890 | high | Conchubar finds a sleeping sea-woman on the shore and binds her. She names herself Tiabhal, a queen of the sea, asks for her likeness and name on his shield, and says it will weaken enemies and strengthen him and his people; afterward he gains victory where he brings the shield. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3892-3967 | medium | The stranger tells the gatekeeper to request twenty cows and a hundred of free land, gives him an herb to rub in each man's mouth, and the men rise whole and well again. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 | medium | Bran and his companions reach the Land of Women; the chief woman at the landing-place welcomes Bran, son of Febal, and invites him to land. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 | high | The stranger says he comes from a country of truth without age, withering, sadness, jealousy, envy, or pride; he gives Cormac the branch in return for three gifts Cormac promises to give. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 | medium | A man kills the pig, cuts logs, and says the pig will not boil until truths are told; his true story concerns an axe that kills pigs, cuts sufficient wood, and leaves the log whole again by morning. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 | medium | The host gives Cormac his family, the cup for judging truth and untruth, and the branch for music and delight until Cormac's death; he identifies himself as Manannan, son of Lir, King of the Land of Promise, and says he brought Cormac by enchantments. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 | medium | The rider asks what reward Ciabhan would give for rescue; he specifies Ciabhan's service, and Ciabhan agrees and puts his hand in the rider's hand. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA; lines 4535-4606 | high | As the woman is being driven away by the Druid's spells, she throws an apple to Connla. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 | high | Cliodna says the birds will go with Tadg, guide him, make music, and keep sorrow and sadness from him by land or sea until Ireland. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 | medium | The stranger identifies himself as Fiachna, son of Betach, of the Sidhe, says his wife was taken, describes his conflicts with Eochaid and Goll, and asks for fighting help with promised rewards. | 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 | Lir’s wife dies after three nights of sickness; Bodb says he can help Lir and names Aobh, Aoife, and Ailbhe, three foster daughters of Oilell of Aran. | 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 | The bag passed from Manannan to Lugh son of Ethlinn and then to Cumhal, husband of Muirne. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5888-5976 | medium | Fiacha bargains for a third of Finn's future winnings and trust, then brings a deadly spear and tells Finn to uncover its head and place it to his forehead when the Sidhe music is heard so sleep will not come on him. | 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 | BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN.; lines 6092-6153 | low | Muirne brings Tuiren to Almhuin; Iollan asks Tuiren in marriage; Finn requires Iollan’s pledge to return her safe and sound if asked, with Caoilte, Goll, and Lugaidh Lamha as sureties. | 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 | CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 | high | Finn warns that Credhe deceives men and requires any suitor to make a poem reporting her bowls, horns, cups, grand vessels, and palaces; Cael says Muirenn gave him what he needs. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. CAEL AND CREDHE / CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA; lines 7362-7455 | medium | Dolb goes to Bodb Dearg at Sidhe Bean Finn. Bodb says they are not bound to help Ireland; Dolb replies that Irish leaders have wives, mothers, foster-mothers, or sweethearts among the Tuatha de Danaan and have helped them before. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER III. CONN CRITHER / CHAPTER IV. GLAS, SON OF BREMEN / CHAPTER V. THE HELP OF THE MEN OF DEA / CHAPTER VI. THE MARCH OF THE FIANNA; lines 7458-7504 | low | Finn tells the Fianna that a great danger has come against Ireland and that, since they receive tribute and service from Ireland's chief men, they should defend them. | 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 XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN; lines 8452-8536 | medium | The hag appeals to Goll as an unworsted champion, places her life under his protection, and swears by her people's gods that she will give Finn and the Fianna back. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 | medium | Caoilte sees a lighted house of the Sidhe with vessels, twenty-eight armed men with women, six yellow-haired girls, and a young girl playing harp and singing. | 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 | Finn and his men stay in the House of the Two Birds until hostages are taken for Donn from the Tuatha de Danaan, and on the last day of the Feast of Teamhair they return to their people. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8840-8921 | medium | The giant divides the pig; the ram complains of being forgotten, takes the Fianna's portion, resists sword strokes, and is thrown out by the twelve-eyed man. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 | medium | Luchtaine makes a shield from the hazel wood for Manannan; Manannan gives the shield and chessmen to Tadg son of Nuada, and it later comes to Tadg's grandson Finn. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9100-9185 | medium | Ilbrec gives Caoilte a sharp spear with thirty gold rivets, the Spear of Fiacha, saying Finn used it to end Aillen, who used to burn Teamhair; he tells Caoilte to keep it nearby in case Lir comes to avenge the bird. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9187-9273 | medium | In battle at Beinn Edair, Caoilte is struck in the thigh by a poisonous spear and seeks healing from Bebind at the Sidhe hill of Ess Ruadh; Bebind has the healing drink of the Tuatha de Danaan and remaining ale of Goibniu. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9275-9372 | high | Caoilte asks for his cure because he has paid his fee; Ilbrec agrees and tells Bebind to take him to a hidden place and cure him, with Cascorach making music and Fermaise guarding him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9374-9385 | medium | The hill people give Caoilte good gifts, including a fringed crimson wool cloak from the seven sheep of the Land of Promise. | 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 | Elathan appears as a yellow-haired young man with gold-sewn clothes and five gold neck-rings; Eri loves him, weeps when he leaves, and receives a ring to give only to the man it fits. | 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 | medium | 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 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) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12768-12923 | high | In a village of the Tilsit district, the last sheaf was left standing in the field for the Old Rye-woman. | 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 | Before the rains, householders go to the King of the Rain and offer a cow so that he may make rain fall soon. | 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 1528-1605 | medium | Kings of Fire and Water send a huge wax candle and calabashes of rice and sesame; the candle bears the Fire King’s finger impress, is considered by Frazer possibly to contain the seed of fire, and is kept for sacred use by Brahmans beside the regalia and in altar tapers. | 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 1528-1605 | medium | Frazer conjectures rice and sesame are gifts of the Water King, associated with rain and fruits of the earth; during plague, floods, and war some sacred rice and sesame is scattered on the ground to appease maleficent spirits. | 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 1607-1683 | medium | The Dyaks ascribe souls to trees and appease a fallen old tree; people in Congo give palm-wine to trees; Indian and German examples describe trees, shrubs, orchards, or fruit-trees as married. | 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 1685-1753 | medium | The Katodis worship a same-kind tree with offerings before felling another; a Galeleze must not cut the last tree until its spirit leaves; Mundaris preserve sacred groves; Miris avoid unnecessary tree cutting to avoid offending wood spirits. | 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 1832-1924 | medium | After the Gilgit sacrifice, each man takes a cedar spray home; when his wife asks what he has brought, he answers that he has brought children, food, cattle, or whatever is wanted. The wife uses cedar leaves with wine, water, fire, flour, and a ceiling suspension, and addresses the cedar as Shiri Bagerthum. | 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 1832-1924 | high | At a Lhoosai harvest festival in South-East India, the chief and people fell a large tree, bring it into the village, set it up, offer sacrifice, pour spirits and rice over it, and end with a feast and dance by unmarried men and girls. | 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 2013-2063 | high | At Saffron Walden and Debden on May 1, little girls go door to door singing and carrying garlands; a white-dressed doll is usually placed in each garland. | 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 2198-2268 | high | May singers threaten non-givers with loss of produce and livestock; children with green boughs bring plenty and good luck to houses and expect payment. | 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 2270-2325 | medium | The procession with the representative of the divinity is said to benefit fowls, fruit-trees, and crops; the mummer is regarded as actual representative, and gift refusers are wished no share in the spirit's blessings. | 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 2328-2376 | high | The Ruhla children sing and dance, take the Little Leaf Man house to house asking for food gifts, sprinkle him with water, and feast on the collected food. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2378-2441 | medium | Near Salzwedel a May-tree is set up at Whitsuntide; boys race to it, the first is king, wears a flower garland, carries a May-bush, sweeps dew, sings good-luck songs at houses, and asks for eggs, bacon, and other gifts. | 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 | Chitomé or Chitombé of Congo is regarded as a god on earth and all-powerful in heaven; receives first-fruits; married people must observe continence during his travels; his natural death is thought to entail the world’s destruction and earth’s annihilation. | 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 3265-3343 | medium | In Keisar people avoid graves at night lest ghosts catch the passer-by's soul. Key Islanders believe unfed forefathers can make people sick by detaining their souls, so food is laid on graves while ancestors are asked to let the sick person's soul return or drive it home. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 3345-3421 | medium | A sorcerer identifies the devil's abode; the patient's friends bring offerings, pray for the soul's release, release a hen as ransom, return with some items, and announce that the soul is released. | 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 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 6297-6380 | medium | In Sardinia, a young man asks a girl to be his comare; later she prepares a cork-bark pot with earth, wheat, and barley, waters it, and by Midsummer Eve it is called Erme or Nenneri. | 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 7527-7592 | medium | In northern Scotland and Aberdeenshire, the Maiden or clyack sheaf is kept until Christmas or New Year and then divided among cattle or given to a mare in foal or the oldest cow. | 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 8269-8337 | high | In Mecklenburg, mowers face a master, mistress, or stranger entering or passing the field, sharpen scythes together, and the female leader ties a band around the visitor's left arm so that he must ransom himself by a forfeit. | 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 8461-8513 | medium | Human sacrifices were offered by tribes, divisions, or villages at periodic festivals and extraordinary occasions; periodic rites let heads of families obtain a shred of flesh for fields near the time the chief crop was laid down. | 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 8515-8575 | medium | On the last morning, rites resume until noon; the victim is anointed with oil, participants transfer the oil to their heads, and in some places the victim is processed door to door for hair or spittle used in anointing. | 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 854-921 | medium | In parts of Austria people throw out meal, chaff, or feathers during a storm, saying to the wind, “There, that’s for you, stop!” | 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 | Offerings of first-fruits are indexed for the Kingsmill Islands, the Kobi, and the Kochs of Assam. | 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 | medium | Kamtchatkans are said to excuse themselves before killing land or sea animals and to respect the seal and sea lion. | 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 1039-1079 | high | The selection of the victim suggests to Frazer that the ox which tasted the corn was viewed as the corn-deity taking possession of its own. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10422-10627 | high | Entries mention Maiden as name for the last handful of corn, mother of the maize, Maneros as lament at cutting the first sheaf, corn-spirit as a mare, harvest custom entries, and human sacrifice at a harvest festival in Mexico. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 | high | The index lists new fruits eaten sacramentally, offerings of first-fruits, a Natchez harvest festival, a Mundaris harvest festival, and harvest customs in several European localities. | 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 Onitsha ceremony of eating new yams, Pongol festival, and a custom at digging new potatoes in Sutherlandshire. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 | high | Rajamahall is indexed for offerings of first-fruits; Samoans are indexed for presentation of first-fruits. | 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 11306-11513 | high | Scapegoat entries include animal, human, dog, divine, cow, and bull scapegoats, classical examples, and a reason for beating the scapegoat. | 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 Tana entry includes offerings of first-fruits. | 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 | Sympathetic eating is indexed as the belief that a person acquires the character of the animal or person whose flesh he eats. | 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 | low | "Water, kings of"; "Weather kings"; "West African rain-makers"; "Wind, buying and selling"; "fighting the"; "wind-making". | 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 | "Utch Kurgan, sin eating"; "Welsh custom of sin 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; lines 1213-1277 | medium | “the corn-spirit is killed in animal form in autumn; part of his flesh is eaten as a sacrament” and part is kept for renewal of its energies. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12549-12690 | high | Zulu first-fruits feast: a bull is killed; its gall is drunk by king and people; the king breaks a green calabash to open the new year and allow eating seasonal fruits; premature eating brings death or execution. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12692-12818 | high | Ancient practice is described as recognizing sacrifices of dough or other images as substitutes for animals; bread or wax images could be used when an animal was not easily obtained. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12692-12818 | medium | A Mexican festival is dated; another festival is said to have made the semblance of a bone from paste and eaten it sacramentally as the bone of the god. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1279-1324 | high | The passage interprets the pig as possibly an embodiment of Adonis, invokes Dionysus and Demeter as analogies, and states that a sacred animal may be killed and eaten sacramentally as a god. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1279-1324 | medium | The passage says some Jews met secretly in gardens to eat swine and mice as a religious rite and interprets this as an ancient sacramental eating of divine animals; it concludes that so-called unclean animals were originally sacred. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 | medium | The note cites work on the custom of eating a god and on wine as the blood of a god. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12961-13082 | medium | The passage cites Samoyed veneration of the polar bear despite killing and eating it, and a Lapp bear-hunting ceremony involving prayer, chant, worship before eating. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13163-13253 | medium | Karels of Finland killed a lamb on St. Olaf’s Day without a knife, roasted it whole, broke none of its bones, and placed portions for house-spirits, on the field, and beside future May-trees. | 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 1326-1372 | medium | Once a year Egyptians sacrifice pigs to the moon and Osiris and eat their flesh; on other days they do not. Poor people offer dough cakes instead. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | medium | Footnote 436 compares the 'hunting of the wren' with a Swedish May custom in which children rob magpies’ nests, carry the eggs and young house to house, threaten poultry harm unless given presents, receive food gifts, and feast; it also notes resemblance to Greek swallow-song and crow-song customs and a modern Greek wooden-swallow spring-song custom. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | high | Footnote 436 compares the 'hunting of the wren' with a Swedish May custom in which children rob magpies’ nests, carry the eggs and young house to house, threaten poultry harm unless given presents, receive food gifts, and feast; it also notes resemblance to Greek swallow-song and crow-song customs and a modern Greek wooden-swallow spring-song custom. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13618-13727 | medium | The note says devils may be driven out upon a car, or the car and its contents may be a bribe to induce them to go; the case is taken with expulsions of demons accompanying an agricultural festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13729-13864 | high | Modern Jews are described as sacrificing a white cock on the eve of the Festival of Expiation; the father declares it a substitute for himself, assigns death to the cock and life to himself and Israel, then kills and dashes the bird down, with intestines thrown on the roof. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13866-13971 | medium | “masters to make an annual present, either of money, clothes, buffaloes, goats, etc., to such servants as have given satisfaction”; feasting and drinking are compared to Christmas boxing-time. | 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 | medium | The Matronalia on 1 March is described as a possible trace of an earlier February or early March Saturnalia; at it, mistresses feasted slaves as masters did at Saturnalia. | 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 | high | “At certain sacrifices in Yucatan blood was drawn from the genitals of a human victim and smeared on the face of the idol.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 | low | Frazer says Druids seem to have eaten portions of a human victim and speculates that portions of the King of the Wood may have been eaten by worshippers as a sacrament. | 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 1706-1768 | high | Lithuanian Sabarios follows harvest and sowing; the farmer mixes portions of first-threshed grain, bakes household loaves, and brews beer from the mixture. | 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 1706-1768 | medium | In part of Yorkshire a clergyman cuts the first corn, reportedly for communion bread; the passage says that, if correct, this shows Christian communion absorbing an older sacrament. | 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 1770-1846 | high | In Boeroe each clan shares a meal called “eating the soul of the rice,” and some rice is offered to spirits. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1770-1846 | high | In Boeroe each clan shares a meal called “eating the soul of the rice,” and some rice is offered to spirits. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1848-1924 | high | A basket of new fruits is brought; the high priest offers portions rubbed with bear’s oil, with flesh, to the holy spirit of fire as first-fruit offering and annual oblation for sin, and pours sacred emetics into the fire. | 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 1926-2006 | medium | The passage states that new corn was eaten as a sacrament; in Boeroe and Creek customs this sacrament is combined with sacrifice, and first-fruits may be offered to gods or ancestral spirits before humans eat the rest. | 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 2008-2059 | medium | The bodies of the images are eaten by all the family, especially servants, so that those who eat them may be preserved from certain distempers associated with neglect of worship. | 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 2008-2059 | high | The images are placed in each house's oratory, worshipped, offered food in tiny vessels four times in the night, and accompanied by singing and flute-playing until daybreak. | 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 2138-2205 | high | Examples include Kamilaroi eating the heart and liver of a brave man, Australian groups using caul-fat, Philippine groups drinking blood or eating head, entrails, or brains, Basutos powdering enemy pieces, Zulus eating forehead and eyebrow, Shire Highlanders eating a brave man's heart, and Chinese eating executed bandits' bile for courage or related qualities. | 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 2138-2205 | high | Frazer states that by eating a god's body one shares the god's attributes and powers; corn is the corn-god's body, grape juice the vine-god's blood, and bread and wine are eaten and drunk as the real body and blood of the god. | 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 2371-2451 | high | Worship is said to be paid mainly to the dead bear; hunters conciliate the slain animal’s deity with obeisances and apologetic rites; bear skulls are honored or placed on sacred posts and receive sake libations; fox skulls are charms and oracles. | 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 2453-2526 | medium | Before the festival the Ainos apologize to their gods, saying they treated the bear kindly but can no longer feed it and must kill it; a host invites relations and friends, and Dr. Scheube is cited as an eyewitness. | 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 2528-2574 | medium | A Gilyak bear cub is reared; when large enough it is taken from its cage, led first to the river to ensure fish abundance, and then taken into every house, where fish and brandy are offered; prostration and blessings are reported. | 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 2644-2715 | medium | Kamtchatkans make excuses to animals, offer cedar-nuts and other gifts, treat the animal as a feast guest, and in a bear rite wrap and gift the head, blame Russians, and ask the bear to tell other bears of its good treatment. | 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 2717-2801 | medium | North American Indians are quoted as treating bear, buffalo, and beaver as manidos that furnish food; ceremonies beg the bear to allow itself to be eaten, and bear head and paws are objects of homage. Frazer generalizes that feared or edible animals receive ceremonious respect. | 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 2803-2868 | high | Elan, deer, and elk bones and fat are not to be given to dogs or fire because dead animals' souls see the treatment of their bodies and tell other beasts, affecting whether the species will be taken. | 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 2803-2868 | high | Duke of York Island natives annually decorate a canoe with flowers and ferns, load or supposedly load it with shell-money, and set it adrift to pay fish for those caught. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2870-2911 | medium | On salmon rivers, first seasonal fish are received with deference; in British Columbia Indians meet the first fish and address them: “You fish, you fish; you are all chiefs.” | 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 3037-3115 | high | The passage states that some crop vermin are conciliated by worship, sacrifice, propitiation, and persuasion so that they spare the fruits of the earth. | 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 3037-3115 | medium | Among Saxons of Transylvania, the sower offers seed to sparrows, oats to leaf-flies, and performs an empty-hand sowing for all animals that fly, creep, walk, stand, sing, and spring. | 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 3117-3198 | high | The passage distinguishes rare solemn killing of a normally spared animal from expiatory and annual killing of a habitually killed revered animal, calling these the Egyptian and Aino types. | 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 3200-3287 | high | Frazer describes a form of communion in which a sacred animal is taken house to house so all may share its divine influence, citing the Gilyak bear promenaded through a village before death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3200-3287 | high | A Snake tribe in the Punjaub worships the snake annually for nine days; Mirasans make a black-and-red painted dough snake, set it on a winnowing basket, and carry it around the village into houses. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3290-3388 | high | In the Isle of Man, servants hunted and killed a wren at Christmas, fastened it to a pole, carried it house to house while chanting, collected money, laid it on a bier, sang dirges, buried it, and then danced. | 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 | high | 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 3390-3461 | high | In the Highlands of Scotland and St. Kilda, before New Year's Day, one person covered with cow's hide is pursued by others with staves bearing raw hide, runs three times sunwise around the house, and the group visits homes, recites blessings, burns hide pieces, and applies them to people and domestic animals for protection in the coming year. | 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 | Frazer compares these practices with the Khonds taking a human victim slain as a divinity from house to house so people could obtain relics, and concludes that such customs are forms of communion with the deity, most complete in eating the body and drinking the blood of the god. | 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 3621-3703 | high | Aubrey’s Welsh/Hereford account describes a funeral sin-eater receiving bread, beer or milk, and sixpence over the corpse and taking on the sins of the deceased. | 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 3621-3703 | high | Aubrey’s Welsh/Hereford account describes a funeral sin-eater receiving bread, beer or milk, and sixpence over the corpse and taking on the sins of the deceased. | 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 3705-3746 | medium | Among the Minahassa, disasters or epidemic are blamed on devils infesting the village; all villagers leave with household goods to temporary huts outside the village and spend several days offering sacrifices and preparing for the final ceremony. | 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 3748-3829 | medium | The Huron Lonouyroya is described as expelling devils and evil spirits causing maladies; men rush through the village, disrupt objects, throw fire, sing all night, dream of objects, and seek them as presents tied to health assurance. | 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 4042-4119 | medium | The Khonds expel devils at seed-time; a priest gathers seed and feathers in a basket-car from the tribal head and houses, and young men attend it outside the village while beating each other and striking the air. The carried seed is described as the share of the evil spirits, spoilers of the seed. | 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 4121-4187 | medium | At the close of the Tonquin saturnalia, troops and artillery assemble; the general offers food to criminal devils and malevolent spirits, accuses them of offences, and gunfire and musketry drive them away by noise. | 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 4349-4409 | medium | Three days later a pig is killed; part is offered to Dudilaa, who lives in the sun, while an old man asks him to make the village people well. | 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 446-522 | medium | In Franche Comté, Ellwangen, Indersdorf, and Zabern, straw or stuffed goat figures are placed at, carried to, or set before a neighbor's farm or barn when threshing is unfinished, sometimes requiring wine or money and sometimes resulting in punishment of the carrier. | 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 4552-4624 | medium | In Nias, a red horse or buffalo is sacrificed to purify the land and obtain divine favor; formerly a man was reportedly bound with the buffalo and then driven away without social support. | 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 5068-5164 | medium | At Totec's annual festival, captives are killed and skinned; a priest wears a skin and divine ornaments, is enthroned, and receives first fruits, first flowers, and seed maize. | 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 5772-5856 | high | After the fire was lit, the company ate custard of eggs and milk, sang and danced, toasted an oatmeal cake, divided it into portions, blackened one portion with charcoal, and drew portions blindfold; the drawer of the black bit was described as devoted to sacrifice to Baal for the year's productivity. | 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 7106-7174 | medium | The man destroys six hearts, demands his mother’s revival for the seventh, uses a spirit-bag to restore her bones to life, and then destroys the seventh heart. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7602-7660 | high | The passage describes an exchange of life or souls and recounts a Basque hunter who said a bear killed him, breathed its soul into him, and died in body while the hunter became a bear by being animated by the bear’s soul. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7806-7886 | medium | On Rook, masked dancers demand boys, make them creep between their legs, announce that Marsaba has eaten the boys and will only disgorge them after receiving pigs, taro, and other provisions. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS.; lines 8289-8376 | high | Frazer states that new fruits may be offered as thank-offerings to divine beings or kings, and that people may not eat new crops until first-fruits have been offered. | 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 8289-8376 | medium | The Kochs offer first-fruits to named ancestors with clapping; the Hos offer new rice and a white cock to Sing Bonga before anyone eats the new rice. | 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 8378-8432 | high | On Tjumba, after harvest, rice is presented as a thank-offering to gods; a sacred stone at a palm-tree is sprinkled with sacrificial blood and receives rice and flesh, while the palm is hung with lances and shields. | 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 8378-8432 | high | In a Celebes harvest festival for new paddy, male and female dummy figures seemingly representing deceased ancestors receive rice and water and are sprinkled with new paddy; dishes are set down for the family and slaves of the deceased. | 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 8434-8512 | high | In certain Fijian tribes, first yam harvest fruits are presented to ancestors in the Nanga before the main crop is dug, and no man may taste new yams beforehand. | 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 8434-8512 | high | In Tana, gods are called aremha, meaning dead man; ancestors and deified elderly chiefs are prayed to and are thought to preside over yams and fruit-trees. | 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 8434-8512 | high | In certain Fijian tribes, first yam harvest fruits are presented to ancestors in the Nanga before the main crop is dug, and no man may taste new yams beforehand. | 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 8434-8512 | medium | In certain Fijian tribes, first yam harvest fruits are presented to ancestors in the Nanga before the main crop is dug, and no man may taste new yams beforehand. | 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 850-918 | medium | The passage compares keeping human-form sheaves and animal forms or flesh from one harvest to the next, mixing grain or animal remains with seed-corn, feeding portions to cattle or plough animals, representing the corn-spirit’s death by killing a representative, and sacramental partaking of body, blood, or likeness-bread. | 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 8514-8594 | high | Chiefs and matabooles sit before the grave; the procession circles it with conchs and singing, deposits yams before it, and a mataboole thanks and petitions the gods for harvest beneficence. | 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 8514-8594 | medium | Parties bring yams in baskets to the malái; principal vassals carry them, attendants sling yams on poles, and pairs of men carry decorated yams toward the grave of the last Tooitonga or of his family. | 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 8514-8594 | high | Tahitians offered first fish, sacred fish, garden and orchard first-fruits, and livestock to an altar; in Huahine first-fruits were brought to Tani at the temple, with amounts varying by rank. | 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 8514-8594 | medium | The procession returns to the malái; Inachi items are divided among gods, king, and Tooitonga; priests take the gods' share; participants drink cava, and a mataboole promises divine protection and long life if ceremonies and respect for chiefs continue. | 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 | high | The chief's wife leads women to the harvest fields without men; they gather first maize sheaves, bring them to the temple, give some to the high priest for the altar, and use others for unleavened bread. | 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 | high | Harvest and first-fruit entries include the last sheaf, a priest sowing first rice seed and plucking first ripe rice, first-fruit offerings in Amboina, and a harvest festival in Ashantee. | 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 8868-9090 | medium | Entries include Bali’s periodic expulsion of devils, Banjar kings held responsible for weather, Bari rain kings, Barotse chief as demigod, apple-tree superstition for barren women, Great Bassam ox sacrifice and driving out evil spirit, Basuto offerings of first-fruits, and Bechuanaland rain-charms and transference of ills. | 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 Bride as binder of the last sheaf and harvest or reaping customs in Brie, Britanny, Bruck, Bulgaria, and Cambridgeshire. | 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 a festival of first-fruits among the Creek Indians, ceremonies at the eating of new crops, and sacramental eating of new crops. | 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 9317-9539 | medium | Entries mention corn drenched as a rain-charm and several rain-charms or rain-making practices. | 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 | high | Dyaks are indexed for souls of trees, soul abduction and restoration, harvest custom, bad omens, epidemic custom, food and animal taboos, palm-tree, and first-fruits festival. | 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 | The index lists eating animals to get their qualities, eating the god, and precautions at eating and drinking. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 | medium | Ghosts are indexed as carrying off the soul and as subject to annual expulsion of the ghosts of the dead. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | high | "Hertfordshire harvest custom"; "Hermsdorf, harvest custom"; "Javanese ... ceremony at rice harvest"; "Hindoo ... festival of Ingathering" | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | high | "Huitzilopochtli, dough image of the Mexican god, made and eaten" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXII / XXXIII; lines 1247-1258 | medium | A good and holy man says it is better to spend property to gain friends' goodwill and advises doing good even to the wicked, comparing it to stopping a dog's mouth with a crumb. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVIII / XXXIX / CHAPTER II / XVIII; lines 1630-1703 | medium | The passage says to remember the bankrupt and needy in prosperity; gracious almsgiving may divert calamity, while refusal may bring forcible seizure by a tyrant. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXIII / XXVII / XXVIII / XXXIII; lines 1885-1962 | medium | The king, visiting on pilgrimage, asks the holy man to move to the capital where an abode will be prepared for easier devotion and public benefit; the hermit refuses and turns away. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVII / XXVIII / XXXIII / XXXIV; lines 1965-1995 | medium | The king has an important affair and says that if it prospers he will distribute a certain sum in dirams among recluses. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2131-2236 | medium | A wise man prefers munificence to courage; a tombstone inscription says liberality is stronger than power, praises Hatim Tayi's generosity, and urges alms with a vine-pruning image. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | A wounded youth is told of a miserly merchant’s mummy antidote but refuses to ask for it; the passage says reputation is worth more than even the water of immortality. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | A learned man with a large family and small means asks a great man for help; he receives some increase in subsistence but feels his reputation has been diminished by begging. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXXVII / XXXIX / XLVIII / CHAPTER III; lines 2238-2348 | medium | Hatim Tayi recounts sacrificing forty camels and inviting tribal chiefs to a feast; a wood-cutter refuses to attend, preferring bread earned by his own labor to obligation. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XLVIII / CHAPTER III / XVIII / XXVII; lines 2541-2584 | medium | A sovereign invites the holy man to partake of his bread and salt as a guest; the holy man accepts because such acceptance accords with the sunnat, or prophetic law and tradition. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3386-3397 | medium | A rich miser's son is grievously sick; friends advise him to read the Koran throughout or offer an animal sacrifice so that the Most High God may restore him to health. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3725-3760 | high | The rich are associated with consecrated foundations, charitable endowments, hospitality, alms, oblations, manumissions, peace-offerings, and sacrifices. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3933-3972 | medium | The cazi describes one tribe of rich people as bigoted, stingy, collecting and hoarding money, refusing to use or give it, and ignoring poor distress even amid drought or flood. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3933-3972 | medium | The cazi describes another class as spreading a table of abundance, publicly declaring munificence, showing humility, and seeking reputation, forgiveness, and enjoyment in this world and the next. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER VI / CHAPTER VII / XVIII / CHAPTER VIII; lines 3975-4130 | medium | Moses admonishes Carum to be bounteous as God has been bounteous to him; Carum does not listen, and the reader is told that his end is known. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 | medium | Those who trade their religious practice for worldly pelf are condemned; the passage asks what was gained by selling Joseph. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | LXXXIX / XCIII / XCVIII / CVIII; lines 4765-4801 | medium | "The sky enriches the earth with rain, and the earth gives it dust in return"; the passage also cites the Arab saying, "What the vessels have, that they give." | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | INTRODUCTION / CHAPTER I / XVIII / XXIII; lines 986-1083 | medium | A king of Arabia orders a person's salary doubled because he is constant in attendance and ready for orders. A holy man sighs and explains that the exalted mansions of devoted servants will be portioned in like manner at the judgment-seat of a Most High and Mighty Deity, and that the devout hope not to depart disappointed from God's threshold. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 10227-10274 | medium | Ailill and Medb tell Fraech to bind himself and come with his cows to the Spoil of the Cows from Cualnge; if he returns with his cows from the east, he and Find-abair will wed that night. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / THE RAID FOR DARTAID'S CATTLE / INTRODUCTION / THE RAID FOR DARTAID'S CATTLE; lines 10617-10737 | medium | While Eocho sleeps at night, he sees a fairy woman attended by a youthful squire; she says her people dwell with the Shee in the Fairy Mound of Coolny. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / THE RAID FOR DARTAID'S CATTLE / INTRODUCTION / THE RAID FOR DARTAID'S CATTLE; lines 10617-10737 | medium | Eocho and his troop ride to Croghan; the Connaught men marvel at their splendor; Ailill welcomes them and asks Eocho for milking-cows to maintain the men of Ireland for the raid for Cualgne's cattle. Eocho explains his own cows support foster-sons, herdsmen, and people. | record |
| Celtic Irish | Heroic Romances of Ireland | INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 | medium | Ailill says he invited Eocho to obtain a gift because he needs milking-kine to sustain the men of Ireland for bringing the cattle from Cualgne. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF REGAMON / INTRODUCTION / THE RAID FOR THE CATTLE OF REGAMON / FROM THE YELLOW BOOK OF LECAN; lines 11196-11299 | medium | A truce spares the youths; the maidens are pardoned as wives; the cattle are restored to Regamon; the maidens remain with Maev's sons; Regamon gives twenty cows to each spouse as dowry; the tale is named Tain bo Regamon and said to be sung before the Cualgne Raid. | 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 11809-11962 | medium | Flidais goes with Fergus to be his wife by decree of Maev and Ailill; later, during the raid for the cattle from Cualgne, milk from Flidais's cows sustains all every seventh day. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1259-1369 | high | "Let the bride-price that befits me be paid," said the maiden, "and after that let my desire be fulfilled." | record |
| Celtic Irish | Heroic Romances of Ireland | THE APPARITION OF THE GREAT QUEEN TO CUCHULAIN / LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION; lines 12631-12734 | low | The second descriptive style is exemplified by the horses that Mider offers to Eochaid and consists of series of epithets or substantives. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 12761-13012 | high | Eochaid welcomes the unknown hero; the warrior says he knows Eochaid, gives his name as Mider of Bri Leith, and says he has come to play chess with Eochaid. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13014-13287 | medium | Mider proposes chess with a stake chosen by each side, wins Eochaid's stake, and asks for 'two arms about Etain, and a kiss from her'; Eochaid delays fulfillment for a month. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13014-13287 | medium | Mider tells the woman that if she comes to his strong people, a golden head adornment will be on her head and pork, ale, and new milk will be for drink. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13290-13620 | high | Mider comes to Echaid, yields and pays the stake; the stake is described as the causeway, clearing stones off Meath, rushes of Tethba, and forest over Breg. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13290-13620 | high | Mider comes to Echaid, yields and pays the stake; the stake is described as the causeway, clearing stones off Meath, rushes of Tethba, and forest over Breg. | record |
| Celtic Irish | Heroic Romances of Ireland | LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13290-13620 | medium | Etain blushes. Mider says he has sought her for a year with treasures and jewels and did not take her without Echaid's permission. Etain says she told Mider she would not come until Echaid gave her up, and that he may take her if Echaid gives her up. | 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 | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 | medium | The man says he was Etain's husband when she was Etain of the Horses, names himself Mider of Bri Leith, describes her marriage price as plains, waters, gold, and silver, and names Fuamnach's sorcery and Bressal Etarlam's spells as the cause of separation. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1814-1914 | high | Mider sets out the chessboard; Eochaid insists on a stake; Mider offers fifty extraordinary dark-grey steeds with blood-red heads as his forfeit. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 | medium | Mider asks to receive what was promised, calls it a debt, and says Eochaid promised Etain herself; Etain blushes, and Mider says he sought her for a year with jewels and treasures. | record |
| Celtic Irish | Heroic Romances of Ireland | MAC DATHO'S BOAR / INTRODUCTION / MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.); lines 2033-2183 | medium | Messengers from Ailill and Maev and heralds from Conor son of Ness arrive at the same hour to demand the hound and are brought before Mac Datho. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 | medium | At the pillar, the woman in the green mantle identifies herself as Liban, says Fand has been released by Manannan and loves Cuchulain, and reports Labraid's offer: the woman in exchange for one day's battle service against Senach, Eochaid Juil, and Yeogan. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3753-3880 | medium | Fand sings that Manannan, the Son of the Sea-Folk, was once dear to her and that she had dwelt with him at the Yeogan Stream with hopes of unending life together. | record |
| Celtic Irish | Heroic Romances of Ireland | ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 4803-4981 | medium | Ferdia is welcomed and served intoxicating liquor; Maev promises him a valuable chariot, equipment, land privileges, Finnabar as wife, and Maev's golden brooch. | record |
| Celtic Irish | Heroic Romances of Ireland | ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 5584-5679 | medium | After ceasing combat, the warriors give weapons to charioteers, embrace and kiss, share horses' paddock and charioteers' fire, receive fresh-rush couches and healing herbs; Cuchulain sends an equal portion of herbs and plants west across the ford to Ferdia. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 63 / PAGE 65 / PAGE 66 / PAGE 67; lines 7493-7528 | medium | The editor notes Laeg's familiarity with the land of the fairies in the Literary form, including his knowledge of Labraid's land, Labraid's recognition of him by a five-folded purple mantle described as a fairy gift, and Laeg's recognition of Manannan; the editor says this is not indicated in the Antiquarian form. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 | low | "When the comely Manannan took me, / he was to me a fitting spouse"; the proposed passage continues that he did not gain her before as an additional stake at chess. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9181-9351 | medium | The maiden says Fraech's words bring joy, rejects flight as disloyal for a royal-born woman, agrees to him as beloved, and gives him a ring lent by Maev as love pledge while planning to say it is lost. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9181-9351 | medium | Ailill fears Fraech will take the maiden home and states terms for winning her: sixty dark-grey steeds with gold bits, twelve milch-cows with abundant milk, white calves with red ears, and service with Fraech's harpers and men on the Cualgne Raid. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9528-9700 | low | Others object to the cruelty; Fraech offers jewels and says Finnabar brought him a sword in his need; Ailill says only the restored ring can save her. | record |
| Celtic Irish | Heroic Romances of Ireland | MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9702-9723 | medium | The parents tell Fraech to hear the woman's word, pledge troth, and redeem his oath when riding for Cualgne's cattle. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9726-9866 | medium | Fraech considers dialogue with the maiden; his people advise a message to his mother's sister so that wondrous robing and gifts from the Side may be given to him. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 | medium | The daughter refuses elopement, says she loves Fraech, and gives him a ring as a token, saying her mother had given it to her to keep. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 | high | Hermes is born, makes a lyre from a tortoise shell, steals Apollo's cattle, is involved in a tribunal of Zeus, and through the lyre gains Apollo's friendship and prerogatives. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 | medium | An epigram attributed to Hesiod invokes Athena to protect potters if they reward the poet, but calls on malignant gnomes to wreck the kiln and hurt the potters if they break their promise. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 | high | Zeus says he will give men, as the price for fire, an evil thing in which they will rejoice while embracing destruction. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 | medium | Perses is told to sacrifice to the gods purely and cleanly, burn rich meats, and propitiate them with libations and incense at bedtime and at morning light. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2084-2167 | medium | Summer heat is marked by flowering artichoke, grasshopper song, Sirius’ parching force, desired shade, wine, curds, goat milk, meats, and three water pourings plus a fourth wine libation. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 | medium | The passage forbids libations of sparkling wine to Zeus or other gods after dawn with unwashed hands, saying they will not hear the prayers but spit them back. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 | high | The Muses of Helicon dance by springs and Zeus's altar, wash in waters, go out by night in mist, praise the gods, and teach Hesiod song while he shepherds under Helicon. | 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 | People who offer sacrifices and pray for favor call upon Hecate; when she receives prayers favorably she brings honor and wealth. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2829-2912 | medium | Zeus frees the bound sons of Heaven; in gratitude they give him thunder, glowing thunderbolt, and lightning, with which he rules mortals and immortals. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 | medium | The Limping God forms from earth the likeness of a shy maiden; Athene clothes and adorns her with veil, garlands, and a gold crown worked with creatures. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 | medium | The son of Cronos and the other deathless gods bring the three beings back to the light at Earth’s advice; Earth says they will bring victory and glory. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 | medium | Atalanta appears before a silent crowd; Schoeneus says Hippomenes seeks his daughter and must win her by contest, with marriage and horses as reward if he escapes death. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 | medium | Demodoce, daughter of Agenor, is wooed by many mighty princes who promise splendid gifts because of her beauty. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3770-3893 | medium | Banquets and seats are said to have been held in common by deathless gods and mortal men. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3895-4021 | medium | Philoctetes seeks Helen; she is described through beauty associated with Aphrodite and the Graces; women hold golden bowls; Castor and Polydeuces would have made a suitor their brother, but Agamemnon woos her for Menelaus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 4023-4038 | medium | Tyndareus requires all suitors for the maid to swear oaths with unmixed libations: no one is to act independently about the marriage, and all must pursue and punish anyone who takes her by force. The suitors obey, and Menelaus wins because he gives the greatest gifts. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 | medium | Dionysus gave men gifts that are joy and sorrow; full drinking makes wine violent, fetters body, speech, and wits, and brings sleep. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 | high | Dodona is loved by Zeus and appointed as his oracle; doves live in a hollow oak, and visitors bring gifts and seek prophecy. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 452-529 | medium | In Alcaeus' epigram, Nymphs wash Hesiod's dead body with spring water, heap up his grave, and goat-herds sprinkle milk mixed with honey; the Muses and their pure springs are invoked. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4706-4757 | high | Ceyx and many nearby people bury Cycnus; Anaurus, swollen by a rainstorm, blots out Cycnus' grave and memorial at Apollo's command because Cycnus despoiled rich hecatombs brought to Pytho. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | medium | Melampus buries a killed serpent; its offspring inspire prophecy by licking his ears. Later he is caught stealing cows and is released after warning of a house collapse. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARRIAGE OF CEYX / THE GREAT EOIAE / THE MELAMPODIA / AEGIMIUS; lines 4977-5022 | medium | The Aegimius author says Phrixus was received without intermediary because of the fleece; after sacrifice he purified it and entered Aeetes' halls holding it. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MELAMPODIA / AEGIMIUS / FRAGMENTS OF UNKNOWN POSITION / DOUBTFUL FRAGMENTS; lines 5107-5140 | high | “Gifts move the gods, gifts move worshipful princes.” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5349-5443 | medium | Demeter rebukes mortals, swears by the water of Styx, and says she would have made the child deathless and unageing, but now he cannot escape death and the fates, though he will have unfailing honour. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 | medium | Demeter sits apart, yearning for her daughter, and causes a cruel year in which seed does not sprout; famine threatens mankind and divine gifts and sacrifices; Zeus sends Iris to Eleusis. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 | medium | The speaker asks Deo and Persephone to be gracious and to grant heart-cheering substance for the song, then says another song will also be remembered. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 | high | Leto asks Delos to be Apollo's abode and make him a temple, promising gathered worshippers, hecatombs, sacrifice smoke, and sustenance from strangers despite Delos' poor soil. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 | medium | Leto asks Delos to be Apollo's abode and make him a temple, promising gathered worshippers, hecatombs, sacrifice smoke, and sustenance from strangers despite Delos' poor soil. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5741-5808 | medium | The goddesses send Iris from Delos to fetch Eilithyia, promising a golden-threaded necklace and warning her to avoid Hera's interference; Iris reaches Olympus and persuades Eilithyia to go. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 | high | At Telphusa, Apollo says he intends to build a glorious temple and oracle where people from many regions will bring perfect hecatombs and receive unfailing counsel. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 6080-6145 | medium | Apollo commands them to lower the sail, beach the ship, remove goods and gear, build an altar on the seashore, light fire, offer white meal, stand around the altar, and pray. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 | medium | Hermes drags two horned cows to the fire, kills them, cuts and spits the meat, roasts flesh and organs, and spreads the hides on a rugged rock. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 | high | Apollo calls Hermes 'Slayer of oxen, trickster' and says the song is 'worth fifty cows' before promising renown and gifts. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 | high | Hermes promises never to steal anything belonging to Apollo and never to go near his strong house. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6702-6799 | high | Anchises, seized with love, addresses the visitor as a possible goddess or mountain-associated divinity, promises an altar and sacrifices, and asks for eminence, offspring, long life, happiness, and prosperity. | 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 she is not a goddess but a mortal daughter of Otreus of Phrygia; she says Hermes carried her away from Artemis' dance and told her she would be Anchises' wife and bear children; she asks for family introduction, bride-gifts, and marriage preparation. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 | high | Zeus carries off Ganymedes because of beauty to pour drink for the gods; Tros mourns until Zeus gives him immortal horses and Hermes explains Ganymedes will be deathless and unageing. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 | medium | The speaker hails the sweetly-winning, coy-eyed goddess and asks her to grant victory in a contest and order the song, then says he will remember her and another song. | 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 | Hestia tends Apollo's holy house at Pytho, has soft oil dripping from her locks, and is asked to enter the house with Zeus and bestow grace on the speaker's song. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXVI. TO DIONYSUS / XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA; lines 7349-7365 | medium | Hestia is praised as honoured in the dwellings of gods and humans; mortals pour sweet wine to her first and last at banquets. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXVII. TO ARTEMIS / XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL; lines 7368-7387 | medium | Earth is hailed as “Mother of the gods, wife of starry Heaven,” and asked to bestow heart-cheering substance for the song. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI; lines 7436-7453 | medium | Shipmen call on the sons of great Zeus with vows of white lambs, going to the forepart of the prow. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 | high | The singer tells potters he will sing if rewarded, invokes Athena over the kiln, and asks that pots and dishes be well fired, fetch good prices, and bring gain. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7456-7569 | high | The singer tells potters he will sing if rewarded, invokes Athena over the kiln, and asks that pots and dishes be well fired, fetch good prices, and bring gain. | 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 | Authors of the Thebais say Manto, daughter of Teiresias, was sent to Delphi by the Epigoni as a first fruit of spoil and, by Apollo's oracle, met Rhacius son of Lebes, a Mycenaean. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE EPIGONI / THE CYPRIA / THE AETHIOPIS / THE LITTLE ILIAD; lines 7964-8081 | high | A vine with golden leaves and grape clusters, wrought by Hephaestus, is given to Zeus and then to Laomedon as a price for Ganymedes. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE AETHIOPIS / THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS; lines 8170-8221 | medium | Tantalus lives with the gods, asks for pleasures and a life like theirs; Zeus grants the request due to his promise but hangs a stone over him so he cannot enjoy nearby pleasures. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE LITTLE ILIAD / THE SACK OF ILIUM / THE RETURNS / THE TELEGONY; lines 8224-8248 | medium | Polyxenus entertains Odysseus and gives him a mixing bowl; the stories of Trophonius, Agamedes, and Augeas then follow. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE TELEGONY / HOMERICA / THE EXPEDITION OF AMPHIARAUS / THE TAKING OF OECHALIA; lines 8251-8291 | medium | Eustathius reports an account of Eurytus and Iole, for whose sake Heracles sacked Oechalia, and records competing claims about Homer and Creophylus in relation to the Taking of Oechalia. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PHOCAIS / THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE; lines 8343-8434 | medium | Puff-jaw asks the stranger's identity and parentage, promises gifts if he is worthy of friendship, calls himself king of the Frogs, and names Mud-man and Waterlady as his parents. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8642-8754 | medium | Homer says the most delightful thing is a town filled with mirth, ordered feasters listening to a minstrel, tables with bread and meat, and wine drawn and poured into cups. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8912-9016 | high | The Hellenes applaud Homer and ask that he win; the king awards Hesiod the crown for poetry of peace and husbandry; Hesiod receives and dedicates a brazen tripod to the Muses of Helicon after defeating Homer at Chalcis. | 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 9056-9226 | low | The jar or casket contained gifts of the gods mentioned in line 82. | 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 9372-9514 | medium | Bride-price is explained as a price given to a woman's father; maidens are called earners of oxen in Iliad xviii.593; Glaucus may have raided cattle. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9645-9787 | medium | Demeter chooses a lowlier seat because in sorrow she refuses comforts. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 | medium | The term cattle-earning is explained by the custom that an accepted suitor paid for his bride in cattle. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10174-10308 | medium | Nestor asks whether any brave chief will risk his life entering the Trojan camp, capturing or overhearing the enemy, and promises fame, black ewe-and-lamb gifts, ritual shares, and feast honors. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10310-10444 | high | Diomed prays to Pallas, daughter of Jove, asking her to defend him as she once aided his father Tydeus near Thebes. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10310-10444 | medium | Dolon accepts the scouting mission but asks Hector to raise his sceptre and swear that Achilles' immortal horses and shining chariot will be his prize. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10446-10587 | high | Ulysses dedicates the hostile spoils to Pallas, prays for success and guidance, places the bloody gear on a tamarisk, and marks the place with reeds and boughs. | record |
| Greek | The Iliad | THE EMBASSY TO ACHILLES. / BOOK X. / ARGUMENT. / THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES.; lines 10589-10688 | medium | The captured horses leap the trench, are brought to Diomedes' stalls and fed wheat, while Dolon's armor is placed on Ulysses' painted stern as a trophy for the blue-eyed maid. | 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 | Agamemnon arms first in radiant equipment: greaves, Cinyras' gifted cuirass, sword, shield with Gorgon and serpent, horse-haired helmet, and two javelins; armor decorations include dragons and a celestial-bow comparison. | record |
| Greek | The Iliad | THE NIGHT-ADVENTURE OF DIOMED AND ULYSSES. / BOOK XI. / ARGUMENT / THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON.; lines 11533-11638 | medium | Hecamede, Arsinous' golden-haired daughter and a royal slave awarded to Nestor, prepares a draught with Pramnian wine, goats-milk cheese, and flour; the drink refreshes the warriors. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12400-12540 | medium | Neptune touches the chiefs with the sceptre that controls the deep, steels their souls, imparts strength and courage, then flies away swiftly like a falcon from a rocky height. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 | high | Juno addresses Sleep as a power over gods and men and asks him to shed sleep on Jove during love; she offers him a golden footstool and throne made by Vulcan. | record |
| Greek | The Iliad | THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS / BOOK XVII. / ARGUMENT. / THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS.; lines 16587-16719 | medium | Glaucus rebukes Hector for flight and neglect of the Lycians, recalls that Sarpedon died for Troy and was left as prey for dogs and birds, and says that if Patroclus were theirs they might recover Sarpedon's arms and honored corpse. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17834-17979 | high | Vulcan says Thetis has an honored name because when his proud mother hurled him from the sky, Thetis and Eurynome received and comforted him. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 17981-18123 | medium | Thetis asks Vulcan to "Grace with immortal arms this short-lived son" and restore him to the field. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 18125-18217 | medium | The artisan forges armor including cuirass, greaves, helm, and golden crest; the finished work lies at Thetis' feet, and she flies from Olympus carrying the blazing present. | 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 | Ulysses counsels that the army needs food, wine, and rest; he advises public display of the gifts and a solemn oath that the maid remained untouched, followed by a banquet and just compensation. | 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 18478-18606 | medium | Ulysses sends delegates to bring Agamemnon’s gifts: vases, tripods, horses, captives, Brises, and golden talents, which are publicly displayed before the chiefs. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19971-20111 | high | Neptune challenges Apollo, recalls building Troy's walls while Apollo tended Laomedon's herds, says Laomedon denied payment and threatened them, and calls him perjured. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2060-2206 | medium | Chryses seeks his captive daughter with costly gifts; as suppliant, he stands with Apollo's ensigns, extending the sceptre and laurel crown. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20781-20906 | medium | Priam asks to leave the walls alone, bow before the murderer of his son, and perhaps win pity or respect for his age. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21587-21727 | medium | Achilles proposes giving Eumelus the second honors; the Greeks approve, but Antilochus claims the mare, mentions gods, sacrifice, and vows, and refuses to forgo his prize. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21729-21864 | medium | Merion receives golden talents; Achilles gives the remaining double bowl or goblet to reverend Nestor as a memorial of dead Patroclus, noting that Nestor's age prevents him from competing but leaves him past glory. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21866-22001 | medium | Achilles calls for wrestlers on the sands, setting a tripod for the victor and a female captive for the loser; Ajax and Ulysses rise and grapple intensely. | record |
| Greek | The Iliad | ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 22003-22136 | high | The prize terms distinguish striking the bird from cutting the cord; Teucer shoots first by lot, but because he had not vowed firstling lambs and sacrifice to Phoebus, his arrow misses the dove and cuts the cord. | 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 | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2208-2344 | high | "plagues shall spread, and funeral fires increase" until the king sends the black-eyed maid to Chrysa without ransom. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22139-22276 | high | Argument summary: the gods deliberate; Jupiter sends Thetis to Achilles and Iris to Priam; Priam travels with presents and Idus; Mercury guides him; Priam begs Achilles; Achilles returns Hector's body; lamentations and funeral solemnities follow. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22139-22276 | high | Jupiter says Hector deserves divine grace because his offerings, libations, and holy feasts never ceased; he rejects stealthy theft because Thetis guards the corpse and orders Thetis summoned to persuade Achilles to accept Priam's ransom and release the corpse. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22278-22424 | high | Jove acknowledges Thetis' grief and says Achilles must restore Hector's corpse, stop venting vengeance on the sacred dead, and accept ransom from the mourning father. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22426-22569 | high | Priam tells Hecuba that a messenger of Jove commands him to leave the ramparts and obtain Hector's corpse from Achilles with gifts. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22571-22712 | medium | Joy appears after the omen; Priam mounts his car, mules draw the gift-laden wagon, Idus holds the reins, and Priam drives his horses through friends. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22714-22855 | medium | Priam rejoices, praises those who honor the gods, offers a goblet as gratitude for Hector’s sake, and asks to be conducted safely to Achilles’ tent. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22857-22974 | high | Priam asks Achilles to give him Hector’s corpse and take the gifts, wishing Achilles safe return and the turning of his wrath from Troy. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22976-23120 | medium | Achilles tells Priam that his breathless son is restored and lies on a funeral couch; morning will grant the sight, but night calls for reflection and rest. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23583-23696 | medium | The general recognizes his fault and sends principal officers to offer compensation and magnificent presents; the hero remains obstinate in his animosity. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23817-23945 | medium | A quoted passage describes a golden cup made by divine art, brought by Vulcan to Jove, bestowed on Dardanus, then passed to Ericthonius, Tros, Ilus, Laomedon, and Priam. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23947-24048 | high | Idomeneus, son of Deucalion and king of Crete, vows during a tempest to sacrifice to Neptune the first creature he sees on shore; his son becomes the victim. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24479-24617 | medium | In battle, quarter was apparently not given except for ransom; Agamemnon rebukes Menelaus for sparing a fallen enemy and kills the suppliant. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24479-24617 | high | Trojan women go in long procession to Pallas's shrine, hoping to reconcile their heavenly foe; they lament and carry embroidered garments as gifts. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24479-24617 | medium | A larger food portion was an ancient compliment to a conqueror or honored person, with Virgil and Genesis cited as parallels. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2472-2614 | high | The host performs lustrations and prayers, washes by the briny wave, casts ablutions into the main, and offers bulls and goats at Phoebus' altars as smoke rises to the skies. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24770-24894 | high | Heroic-age kings may receive presents to purchase freedom from wrath or immunity from exactions; such gifts are compared to German, Persian, and medieval feudal income or taxation. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 | medium | A blue-eyed maid brings nectar tempered with ambrosial dew to infuse new vigor. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25487-25616 | high | Coleridge’s quoted remarks describe Priam coming to the Greek camp to redeem Hector’s body and appealing to Achilles by first invoking Achilles’ father, then his own parallel situation, and finally Hector’s name. | 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 recounts Chryses coming with gifts, sceptre, and laurel crown to ransom his daughter; the Greeks approve, Atrides refuses and insults him, and Phoebus answers the priest’s prayer with a plague. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 | medium | Chryses prays; Apollo hears; the Greeks perform a hecatomb with barley, slaughter, burnt thigh portions, wine, fire, roasted portions, a meal, libations, goblets, and hymns that Apollo approves. | record |
| Greek | The Iliad | POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 | medium | Vulcan raises a double bowl of nectar, tells Juno to obey because he cannot defend her from Jove, and recalls being hurled from heaven to the Lemnian coast where the Sinthians raised him. | record |
| Greek | The Iliad | THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4305-4445 | high | Hector addresses both hosts: Paris, named author of the war, asks that weapons be restrained and that he fight the Spartan king for Helen and the spoil, after which the nations should make peace. | record |
| Greek | The Iliad | THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 4824-4971 | high | Jove says Juno wants Troy leveled, burned, and filled with blood, yet Troy, Priam, and Priam's race are dear to him because of hecatombs and altar fires. | record |
| Greek | The Iliad | THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 4973-5106 | high | Pallas tells Pandarus to vow firstlings to Lycian Phoebus Apollo at Zelia; Pandarus later offers vows of hecatombs to Apollo's altars in his native town. | record |
| Greek | The Iliad | THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5814-5955 | medium | Diomed tells Sthenelus to seize Aeneas’ horses if both enemies fall; he describes their race as descended from horses bestowed by the thundering god on Tros for Ganymede, and says Anchises stole a breed from Laomedon. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 | medium | Book argument: Helenus orders Hector to arrange a procession of the queen and Trojan matrons to Minerva's temple; Glaucus and Diomed recognize ancestral hospitality and exchange arms; Hector later leaves Andromache and returns to battle. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 | high | Hector is told to enter Troy, direct the queen and matrons to Minerva's fane, spread the richest gold-worked mantle before the goddess, lead twelve heifers to her altars, and pray that wives, infants, and the city be spared from Tydides. | 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 | high | Diomedes fixes his dart in the earth, welcomes Glaucus as a hereditary guest, and recounts that Oeneus hosted Bellerophon for twenty days and exchanged a golden goblet and rich belt with him. | 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 | high | Diomedes proposes mutual hospitality in Argos and Lycia, says each has enough other enemies to fight, and asks to exchange arms as proof of their inherited friendship. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 7194-7338 | high | The Phrygian queen summons matrons, goes to a scented wardrobe, selects a Sidonian embroidered veil shining like the morning star, and leads the procession to the Palladian dome. | record |
| Greek | The Iliad | THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7675-7813 | medium | Hector addresses Trojans and Greeks, says Jove prolongs the war, challenges the Greeks to select their boldest knight, and sets terms for body return, cremation, spoils, dedication at Phoebus's temple, and a monument by the Hellespont. | record |
| Greek | The Iliad | THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7960-8101 | medium | Ajax asks that Hector request the night-sanctioned end to the duel; Hector accepts, invokes future combat and divine decision, proposes a memorial gift exchange, gives a silver-starred sword, and receives Ajax's purple belt. | record |
| Greek | The Iliad | THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 8103-8217 | medium | As the sun sets, the Greeks finish the work, slaughter bulls, feast, receive wine from Lemnos sent by Eunaeus, and exchange goods such as brass, iron, oxen, and slaves. | record |
| Greek | The Iliad | THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8560-8692 | low | Agamemnon praises Teucer as a savior of the host and vows a rich honorary gift, such as a tripod, chariot, horses, or captive, if Troy falls. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9152-9280 | high | Nestor advises Agamemnon, recalls opposing the seizure of the maid from Pelides' tent, says Agamemnon wronged a man admired by men and gods, and urges ending his wrath by prayers or gifts. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 | medium | Heralds bring cleansing water from a living spring; youths crown sacred goblets with wine; libations are poured on the sands before the chiefs depart. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9283-9389 | high | Patroclus throws the first fat offering into the flames for the immortals, and the company then eats and drinks soberly. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9391-9475 | medium | Atrides is said to offer talents of gold, vases, seven unused sacred tripods, and twelve victorious horses. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9477-9612 | medium | Achilles identifies the fair Lyrnessian slave as the one valued gift Atrides gave and resumed, denounces Atrides, and declines all terms, commerce, council, and battle. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9613-9742 | high | Phoenix urges Achilles to give up rage and says gods are moved by offerings, vows, and sacrifice, while daily prayers atone for daily sins. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9744-9875 | medium | Aetolia waits in vain as war reaches the gates; priests, elders, and relatives beseech the chief with great offers, including fifty acres, but he rejects them all. | record |
| Greek | The Iliad | THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS. / BOOK IX. / ARGUMENT. / THE EMBASSY TO ACHILLES.; lines 9877-9925 | medium | The heroes shout approval, pay libations to Heaven, and sleep descends over the tents. | record |
| Greek | The Iliad | The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 997-1077 | medium | Homer is described as "the ghost, who, like some patron saint, hovers round the bed of the poet" and bestows rare gifts from imaginative wealth. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 1101-1205 | medium | On the beach, Urashima cannot find the way back and remembers the tamate-bako, which the Princess told him never to open because it contained a precious thing; he decides to open it for help. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2528-2630 | medium | The old man says the tiny being must have been sent to be his child, takes her home to his wife, and the wife puts the tiny girl in a basket for safety. | record |
| Japanese | Japanese Fairy Tales | COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 | high | The Dragon King's whole family bows before Hidesato and calls him their preserver and the bravest warrior in Japan. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 | high | The bamboo-cutter urges Princess Moonlight to meet the suitors and marry one; she resists, questions their reliability, and says she must test their love before granting an interview. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 | medium | The bamboo-cutter asks to accompany Princess Moonlight but is not allowed; she gives him her embroidered outer garment as a keepsake. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 | medium | The chief messenger says Princess Moonlight must return to the moon, had been sent to earth as punishment for a grave fault, and that the moon beings rewarded the bamboo-cutter by putting gold in the bamboos. | record |
| Japanese | Japanese Fairy Tales | THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3178-3288 | medium | The husband returns after about a month of travel, sunburned by weather; wife and child recognize and greet him eagerly. | 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 | The Happy Hunter proposes that the brothers change occupations: the elder brother should hunt in the mountains while he fishes in the sea. | 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 | Hohodemi says he is a thirsty traveler in a strange land and asks the ladies to give him water. | record |
| Japanese | Japanese Fairy Tales | THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 | high | Ryn Jin tells his daughters to bring two Tide-Jewels; they return with flashing gems, and he gives the inherited talismans, named nanjiu and kanjiu, to the Happy Hunter as a parting gift. | 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 | Ryn Jin teaches the Happy Hunter how to use the two talismans, gives him the Jewel of the Flood Tide and Jewel of the Ebbing Tide, and the Sea King, Tayotama, Tamayori, and palace inhabitants say goodbye as he leaves. | record |
| Japanese | Japanese Fairy Tales | THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 | medium | Shiro does not return; the wicked neighbor says he killed Shiro, and Shiro’s master learns the dog was buried under a yenoki tree. | record |
| Japanese | Japanese Fairy Tales | PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 | high | The Lady Sparrow seats the old man honorably, thanks him for many years of kindness, introduces her family, and has her daughters serve a feast and perform the Sparrow’s dance. | record |
| Japanese | Japanese Fairy Tales | PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 | high | The old man says he must return home; the Lady Sparrow offers him one of two boxes, large or small, and he chooses the smaller because he is too old and feeble to carry the larger one. The sparrows help him leave with it. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER / THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES; lines 5595-5702 | medium | The recovered hare joyfully approaches, kneels, thanks the helper, wishes to do something in return, and asks his identity. | 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 | medium | Before leaving, Yamato prepares with followers, prays at Ise, takes leave of his aunt Princess Yamato, and receives from her a gorgeous robe as a keepsake and good-luck aid. | 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 | high | The King gives Yamato Take the Eight-Arms-Length-Spear of the Holly Tree, compared to a royal standard or banner, and the prince departs east with his army. | record |
| Japanese | Japanese Fairy Tales | THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6021-6126 | high | Ototachibana rises during the worsening storm and resolves to sacrifice her life to rescue Yamato Take from death if possible. | record |
| Japanese | Japanese Fairy Tales | THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 | medium | The dog lowers its tail, bows to the ground, apologizes for rudeness, says it has heard of Momotaro's strength, and asks to be taken as a follower to the Island of Devils. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7000-7120 | medium | The demons admire the old man's skill; the chief praises him, offers him a large cup of sake, and asks him to come again the next day. | record |
| Japanese | Japanese Fairy Tales | THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7122-7243 | medium | The demons ask the first old man for a pledge; an attendant proposes the wen on his right cheek, and the demon chief removes it with a claw-like hand before the demons vanish. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 728-854 | medium | Urashima feels sorry for the tortoise, asks the boys to stop, then offers them money so he can buy the tortoise from them. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 | high | The tortoise tells Urashima that its life was saved through his kindness and thanks him; they converse politely in the boat. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 | medium | At the gate, the tortoise introduces Urashima Taro from Japan; a fish gatekeeper leads the way, and fish vassals of the Dragon King welcome Urashima to the Sea Palace. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 | high | Otohime Sama gives Urashima a beautiful lacquer box tied with silk, calls it the tamate-bako, says it contains something precious, and warns him never to open it or something dreadful will happen. | 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 eldest brother answers that the Good Fairies are like: "The pure in heart who fear to sin, / The good, kindly in word and deed." | record |
| Buddhist | Jataka tales | THE PRINCES AND THE WATER-SPRITE / THE KING'S WHITE ELEPHANT / THE OX WHO ENVIED THE PIG / GRANNY'S BLACKIE; lines 1426-1521 | medium | The man asks to hire the elephant and promises two pieces of silver for each wagon the elephant draws across the river. | record |
| Buddhist | Jataka tales | XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84 / XVIII WHY THE OWL IS NOT KING OF THE BIRDS 90 / PUBLISHER'S NOTE; lines 145-201 | medium | Adler says the tales contain deep truths and moral beauty; examples include the Merchant of Seri giving all for a golden dish, the Measure of Rice on true value, the Banyan Deer offering its life to save a doe and young, and the Sandy Road. | record |
| Buddhist | Jataka tales | PART I / PART II / HOW THE TURTLE SAVED HIS OWN LIFE / THE MERCHANT OF SERI; lines 402-493 | medium | A poor old woman and her granddaughter live in a house. Their family once had wealth, and they retain an old bowl that the grandmother does not know is gold. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10075-10265 | medium | The hostess asks whether the daughter wants a noble suitor, identifies the sailor as Wainamoinen with treasures and the sledge-rider as Ilmarinen with wisdom-sayings, and tells her to give honeyed viands and a two-handled pitcher to the one she would follow. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 1056-1128 | medium | In the Finnish excerpt, Louhi of Pohjola asks Wainamoinen what he will give if she brings him to his own lands and home precinct. Wainamoinen asks what she wants. Louhi calls him wise and asks whether he can forge the Sampo with a decorated lid from a swan feather, wool, a barley grain, and a spindle fragment. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 | high | Ilmarinen presents the pike-head to Louhi as evidence of completing the third task in Death-land and asks for the Maid of Beauty; Louhi objects to the damaged relic but then grants her daughter as bride. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11684-11873 | medium | The hostess orders the son-in-law led to the highest seat of honor and serves abundant food, giving the bridegroom the first portions before other guests. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13318-13509 | medium | The brother asks his wife to bring beer and salmon for his sister; she instead brings evil bath water and dog-licked cabbage leftovers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14236-14411 | medium | Lakko denies that the bride is empty-handed, saying she has brought furs, silken garments, rich weavings of Pohyola, and handmade linens, pillows, woollen blankets, and silken ribbons. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15627-15816 | medium | Lemminkainen angrily says the vessels are empty, the feast is over, many others were invited but he alone was not, and he sent a large measure of barley yet receives no food, beer, or welcome. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 | medium | Kullervo prays to Ukko for a sword or matchless weapon; Ukko gives him a broadsword, a blade of magic powers. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19654-19843 | low | Ilmarinen says the virgin was not born for him and that he will take her to Wainola and give her to old Wainamoinen as bride and life-companion. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 | medium | At shore, Wainamoinen gathers the pike fragments, is urged to slice the fish because his hands are sacred, asks the maidens to cook it, and all gathered people feast, leaving fish-bones on the rocks. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 | medium | "He that gathers up my tear-drops / From the deeps of crystal waters / Shall receive a beauteous plumage." | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21885-22076 | medium | Wainamoinen asks Louhi whether she will divide the Sampo; Louhi answers that she will not divide it with him. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22275-22460 | medium | Wainamoinen asks the maiden for golden ringlets to weave into harp-strings, and she gives him some of her tresses, which become strings and sources of pleasure for Wainola. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 | medium | In snowy conditions Wainamoinen sings of going to Metsola and the forest maidens; he invokes Tapio and Mielikki/Tellervo to aid him and restrain dogs and hunters. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 | medium | The people ask why the woods were gracious and why Tapio gave his dearest treasure, the Forest-apple and honey-eater of his kingdom. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2383-2571 | medium | Youkahainen begs Wainamoinen to cease the enchantment and free him; Wainamoinen asks what ransom he will give. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 | medium | Wainamoinen addresses Wellamo with an offered exchange of garments and asks Ahto, king of the waters, to search deep waters with a seven-fathom pole and drive pike to the magic net. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 | high | Sampo is the jewel that Ilmarinen forges from magic metals, a talisman of success to its possessor, and a continual source of strife between northern tribes. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2758-2930 | medium | The mother sends Aino to a hill-top store-house on the mountain, where boxes contain six golden girdles and seven rainbow-tinted dresses woven by Moon’s daughters and fashioned by Sun’s virgins. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3884-4071 | high | The eagle tells Wainamoinen to sit on its back and says it remembers that he left a birch-tree standing as a home for song-birds and resting-place for eagles. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 | high | Louhi asks what reward Wainamoinen will give if she takes him to his native land, Wainola, and Kalevala. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 | high | Ahto retrieves gold, silver, and ordinary knives from the stream for a shepherd lad; the lad rejects the first two as not his, accepts his own, and receives all three as a reward for honesty; the passage compares this to Mercury and the Woodman. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 | medium | Ilmarinen says Iron will become a mighty power; Iron vows by furnace, anvil, tongs, and hammer not to slay kin or heroes, preferring to serve as tools rather than warfare. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 | medium | Wainamoinen urges Ilmarinen to see the maiden and forge the magic Sampo with a many-colored lid, promising the maiden as bride; Ilmarinen replies that Wainamoinen has already promised him to dark Northland as ransom and refuses to go. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 | high | Wainamoinen goes homeward with troubled appearance because he had promised Ilmarinen, the magic artist, as ransom to save his life from torture in Northland or Sariola. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 | high | Louhi seats Ilmarinen at her table, gives him food and comfort, asks him to forge the Sampo from swan feathers, virtuous milk, barley grain, and lambs' wool, and offers her fairest daughter as recompense. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5598-5794 | medium | Ilmarinen asks the maiden to come with him as wife and queen, saying that he has forged the Sampo and its many-colored lid for her. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 | high | At the beginning of Rune XIII, Lemminkainen asks the hostess of Pohyola to give him her lovely daughter, the fairest virgin of the Northland. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 | medium | Tontu is a kind-hearted diminutive house-spirit receiving morning offerings of bread and broth; a mare's collar and nine circuits of a church are said to attract a desired being. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 | medium | In Rune XIV, Lemminkainen considers whether to leave the wild-moose in Hisi or hunt it a third time and return as victor to Louhi’s forest home and its daughters. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 | high | He addresses Tapio, host of Tapiola, and the hostess Mimerkki, saying he has come to exchange gold and silver that would otherwise rust or perish in his pouches. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 | medium | Louhi says she sent the hero to Hisi's fields to hunt the moose of Lempo, to catch the fire-expiring stallion, and then to Tuoni's Death-stream with one arrow to shoot the swan as dowry for her fairest daughter. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 865-958 | medium | Hungarian deeds from 1616-1660 mention vineyard-sale contracts ending with both parties emptying a customary wine cup called Ukkon's cup; the passage identifies Finnish Ukko as the chief God and compares the names. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 | medium | Annikki asks Ilmarinen to forge a silver loom, golden rings, earrings, girdles, crosslets, and head trinkets, promising to tell a surprising truthful story that concerns him. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9888-10073 | medium | Annikki heats the bath-room, gathers materials including pebbles, birch foliage, honey, milk, ashes, and reindeer fat and marrow, and makes a magic soap to cleanse, beautify, and make Ilmarinen worthy. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 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 11219-11354 | medium | Believers fall down in adoration, praise their Lord, are not disdainful, rise from couches to call on their Lord with fear and desire, give alms, and are promised hidden joy and gardens of eternal abode as recompense. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12364-12496 | medium | The passage commands giving due to kin, the poor, and the wayfarer; usury does not increase with God, but alms given while seeking God's face are doubled. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 | medium | A divine statement promises increase for thankfulness and terrible chastisement for thanklessness; Moses says God remains rich and praiseworthy even if all on earth are thankless. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1313-1435 | medium | The community is told to observe prayers, pay legal alms, lend God a liberal loan, send good works ahead, and seek God's forgiveness; God is forgiving and merciful. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 | medium | God creates heavens and earth, sends down water, brings forth fruits, subjects ships and rivers, and subjects the sun, moon, day, and night to human benefit. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 | medium | At the water of Madian, Moses finds men watering and two women keeping back their flock; they explain that they wait until the shepherds depart because their father is very aged, and Moses waters for them. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 | medium | Saba has two gardens, one on the right and one on the left, and is told to eat from the Lord's supplies and give thanks. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16161-16295 | medium | The Lord gives supplies liberally or sparingly as He pleases, and whatever is given in alms He will return; He is called the best dispenser of gifts. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 | medium | Those who recite the Book, pray, and give alms publicly and privately may hope for imperishable merchandise; God pays their wages and increases them, and the revealed Book is truth confirming previous Scriptures. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 | medium | People set apart fruits and cattle, saying one portion is for God and another for companions associated with Him; the passage says the companions' portion does not come to God, while God's portion comes to the companions, and judges this badly. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 | medium | The God-fearing escape, give away substance to become pure, seek the face of the Most High Lord rather than recompense, and will be content. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 | medium | A note describes idolatrous Arabs dividing fields between the Supreme God and idols, redirecting fallen fruit in favor of idols, and says the idols' portion was reserved for priests. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 | low | Some illiterates are said to know only lies and fancies; woe is pronounced on those who corruptly write the Book with their hands, claim it is from God, and sell it for a mean price. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 | high | Pilgrimage and visitation are to be completed; offerings, head-shaving after sacrifice, substitutions by fasting, alms, or offering, and ten days of fasting when no offering is available are prescribed. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 | medium | A man sells his very self out of desire to please God, and God is good to his servants. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19573-19677 | low | Alms are to be bestowed on parents, kindred, orphans, the poor, and the wayfarer; God knows whatever good is done. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 | high | The audience is told to fight for God’s cause; whoever lends God a goodly loan will have it multiplied, and to God is the return. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 | medium | Those who spend for God’s cause are likened to a grain yielding seven ears with one hundred grains each; reward and freedom from fear and grief are promised; kind speech and forgiveness are praised. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19896-20006 | medium | Guidance belongs to God rather than Muhammad; alms given seeking God's face will be repaid and known by God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20433-20573 | high | Wives, children, and wealth are described as trials; believers are urged to pardon, fear God, obey, give alms, and lend God a generous loan that will be doubled and forgiven. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20575-20701 | medium | A fifth part of booty belongs to God, the Apostle, near kin, orphans, the poor, and the wayfarer, if the faithful believe in God and what was sent down on the day of victory and meeting of hosts. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20703-20832 | medium | Infidels will not escape God; believers are told to prepare force and strong squadrons to terrify enemies known to them and others known to God; expenditure in God's cause will be repaid. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 | medium | Believers are told that if they help God, God will help them; unbelievers' works are brought to nothing; earlier stronger peoples and cities were destroyed, and God is protector of believers. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20985-21124 | medium | Believers are told not to be fainthearted; present life is play and pastime; if they believe and fear God they will receive rewards; they are called to expend for God's cause, while niggardliness harms only the niggardly because God is rich and humans poor. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21126-21241 | medium | The wife of Imran vows what is in her womb for God's special service, gives birth to a female child, names her Mary, and seeks refuge for Mary and her offspring from Satan the stoned. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 | medium | Those who barter engagement with God and oaths for a paltry price have no portion in the world to come and face grievous chastisement. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 | medium | The passage warns against disbelief after belief, assigns curse, torment, and lack of aid, excepts those who repent and amend, and rejects an earth-filling gold ransom from those dying as infidels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 | medium | The note reports that reeds written with passages from the law were cast into the Jordan; Zacharias’s reed alone swam and became the token that Mary’s charge would devolve on him, with divining arrows and apocryphal rod parallels also mentioned. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 | high | Believers are urged to give alms and expend for God's cause; a generous loan to God will be doubled and receive a noble reward. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22234-22361 | high | Those who give alms, men and women, and lend a generous loan to God are promised doubled repayment and noble recompense. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22363-22471 | medium | Men and women receive portions from parents and kindred; children, parents, spouses, siblings, and distant relations are assigned fractional shares after bequests and debts; the rules are called God's law or ordinance. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22593-22708 | medium | Believers are told to use precautions and advance in detachments or together; a laggard speaks differently after reverses and successes; those who fight on God's path barter present life for the next and receive reward whether slain or victorious. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 | medium | Spoil from towns is assigned by God to the apostle and specified recipients so it will not circulate only among the rich; believers are told to take what the apostle gives and refuse what he refuses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 | medium | The Prophet is told to say to his wives that if they desire present life, he will provide and dismiss them honorably; if they desire God, His Apostle, and the next-life home, God has prepared a great reward for the virtuous. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23835-23972 | medium | Persons of wealth and means are told not to swear off giving to kindred, the poor, and those who fled homes in God's cause, but instead to pardon and pass over offences, desiring God's forgiveness. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 | medium | Believing women who come as refugees are to be tested; if confirmed in faith, they are not returned to infidels, and dower repayment rules are given for marriages and wives who leave. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25240-25356 | medium | If they turn to God, observe prayer, and pay the impost, they are brethren in religion; God makes His signs clear to those who understand. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25358-25477 | medium | Offerings, whether willing or constrained, cannot be accepted from the wicked because they do not believe, pray sluggishly, and give reluctantly; riches and children may be a means of punishment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25595-25711 | high | Desert Arabs are divided between unbelief/dissimulation and believers who consider alms an approach to God and to the Apostle’s prayers. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 | medium | "Life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation"; compromise as alms brings expiation. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 | high | Believers are told not to forbid wholesome lawful food; serious oaths are expiated by feeding ten poor persons, clothing them, freeing a captive, or fasting three days if necessary. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 | medium | Names are given for sacred marked animals allowed to pasture freely: Saiba, Wasila, Bahira, and Hami; the note connects the custom with Bedouin affection for flocks, horses, and camels. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26547-26653 | low | The note discusses El-hawariyin as apostles/friends/helpers, compares a passage with 1 Corinthians xi.27 sqq., identifies a Eucharistic reference, and glosses divine lordship. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 | medium | Abraham's honored guests enter with a greeting of peace; Abraham calls them strangers, goes to his family, brings a fatted calf, sets it before them, and asks why they do not eat. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 | medium | The day is seen as near; heavens become molten brass, mountains like wool, friends do not ask after friends, and the wicked would ransom himself with children, spouse, brother, kindred, and all earth, but cannot. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 | medium | Noah calls his people to beg forgiveness; he says God will send plentiful rains, increase wealth and children, and give gardens and watercourses. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 | medium | The just give food to "the poor and the orphan and the captive" and say they seek neither recompense nor thanks. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 | medium | God-fearing servants who believed and became Muslims are told to enter Paradise with their wives without fear or grief. | 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 10202-10265 | medium | Divorce may occur twice, followed by humane retention or kind dismissal; taking back what was given is restricted, redemption by the wife is permitted under fear of failing God’s ordinances, and transgressors of the ordinances are unjust doers. | 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 10268-10325 | low | Divorced mothers are to suckle children for two full years if desired; fathers must maintain and clothe them reasonably, no one beyond ability, and the father's heir has similar obligation. | 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 | medium | The audience is urged to fight for God’s religion and to lend to God, who will multiply the return; to God they shall return. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10457-10528 | medium | Believers are told to give alms before a day with no merchandising, friendship, or intercession; infidels are called unjust doers. | 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 10531-10589 | medium | Those who give for God's religion without reproaches or mischief receive reward with their Lord and are free from fear and grief; fair speech and forgiveness are better than alms followed by mischief. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10592-10646 | medium | God knows vows and alms; visible alms are acceptable, but concealed alms to the poor are better and atone for sins; alms are to be given from desire for the face of God and will be repaid without injustice. | 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 10649-10706 | medium | A debtor in difficulty is to be given time; remitting the debt as alms is said to be better. | 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 | high | The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1114-1189 | medium | Before the final punishment, God afflicts the Adites with four years of drought; they send Lokman and sixty others to Mecca to beg rain; some remain there and escape, giving rise to the latter Ad, who are later changed into monkeys. | 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 11389-11468 | medium | The passage says those who disbelieve and die in unbelief will not have a world full of gold accepted as ransom and will suffer grievous punishment with no helper. | 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 11389-11468 | medium | The passage says righteousness will not be attained until one gives in alms from what one loves, and God knows whatever is given. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12378-12469 | medium | If believers exchange one wife for another after giving one a large dower, they are commanded not to take anything back by slander or manifest injustice. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12472-12544 | low | Believers lacking means to marry free believing women may marry believing maid-servants possessed by their right hands, with masters' consent and just dower; the women are to be modest and not sexually illicit. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12547-12611 | medium | The passage asks what harm would befall them if they believed in God and the last day and gave alms from what God bestowed, since God knows them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12795-12889 | high | Those fighting for God's religion are said to part with present life for the life to come and to receive a great reward whether slain or victorious. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12892-12958 | medium | Good intercession and evil intercession each bring the intercessor a portion, and God overlooks all things. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13036-13127 | medium | Believers who employ fortunes and persons for God's religion are preferred above those who sit at home; paradise is promised, and fighters receive added honor, forgiveness, mercy, and great reward. | 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 13631-13701 | medium | Food exchange with people given scripture is lawful; marriage to free believing women and free women from prior scripture communities is permitted with dower and chastity; renouncing faith makes works vain and leads to perishing in the next life. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13921-13998 | medium | The passage commands equivalent retaliation—life for life and body part for body part—and says remission as alms is accepted as atonement. | 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 14305-14396 | high | Deliberate oaths are punishable and expiated by feeding ten poor men, clothing them, freeing a believing captive, or fasting three days. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 | medium | Translator's note: an offender brings an equal-value domestic animal offering to the temple of Mecca to be slain and distributed to the poor, or gives food, or fasts if unable. | 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 14467-14563 | medium | The apostles ask Jesus son of Mary whether his Lord can cause a table to descend from heaven; Jesus answers that they should fear God if they are true believers. | 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 14566-14638 | medium | The speakers desire to eat from it, have hearts at ease, know Jesus told the truth, and be witnesses. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1514-1566 | high | "at these structures they sacrifice a cock and a black calf, and offer up incense" | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1514-1566 | medium | The passage says idols were not independent, though sacrifices and offerings were made to them and to God; when planting trees or sowing fields, Arabs divided the area by a line into two parts. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15457-15549 | medium | Those of Mecca set apart portions of fruits and cattle for God and for their companions; the passage says the idol portion does not come to God, but God’s portion comes to the companions. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1569-1617 | medium | Fruits, water, and offerings are divided between idols and God; restitution and exchanges are made only when they favor the idol's portion. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16321-16403 | medium | Shoaib is sent to Madiant; he tells the people to worship God alone, cites an evident demonstration, and commands full measure, just weight, and no corruption in the earth. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17023-17117 | medium | The wife carries a light burden that becomes heavy; the pair ask God for a rightly shaped child and promise thankfulness. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17023-17117 | medium | The note says the devil came to Eve during her first pregnancy, asked what she carried and how she would be delivered, and suggested it might be a beast; Eve reports this to Adam. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17120-17175 | medium | They ask about the spoils; the answer says the division belongs to God and the apostle, and commands fear of God, amicable settlement, and obedience to God and the apostle. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17405-17478 | medium | The Qur'anic text says God is the best patron and helper and that a fifth of spoils belongs to God, the apostle, kin, orphans, the poor, and the traveller on the day the two armies met. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17547-17622 | medium | The passage says unbelievers have not escaped divine vengeance; believers are to prepare force and horse troops to terrify enemies, and expenditures in defense of God's religion will be repaid. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 | medium | The prophet is told to say to captives in their hands that, if God knows good in their hearts, God will give them better than what was taken and forgive them. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17673-17733 | medium | The note says seventy prisoners were taken, including Al Abbs and Okail; Mohammed asks advice; Abu Becr favors ransom and Omar favors execution. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17960-18035 | medium | The note discusses tribute paid by Jews, Christians, and possibly other religious groups as a condition of protection, with differing legal opinions on amounts and eligible groups. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18188-18276 | medium | The addressed people are told that money spent voluntarily or by constraint will not be accepted because they are wicked, unbelieving, sluggish in prayer, and unwilling in expenditure. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 | high | On an unfortunate day an Arab of Tay, formerly the king's host, appears; the king balances his rule with hospitality by granting a year's respite if the Arab finds a surety, and a courtier offers himself. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18362-18436 | medium | Those who mock almsgivers: “GOD shall scoff at them” and they will suffer punishment. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18438-18524 | medium | Note: named followers give voluntary alms in different amounts; hypocrites accuse large givers of ostentation and dismiss Abu Okail's small contribution despite its personal cost. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18526-18614 | medium | Some desert Arabs believe in God and the last day, and regard what they spend for God's service as a means of nearness to God and the apostle's prayers; God will lead them into mercy. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18617-18694 | high | God purchases the souls and substance of true believers, promises paradise, and conditions the exchange on fighting for God's cause, whether slaying or being slain; the promise is said to be due by the law, gospel, and Koran. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19819-19916 | medium | Shoaib is sent to Madian and tells them to worship God, not diminish measure and weight, and fear punishment. | record |
| Islamic | The Koran (Al-Qur'an) | A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 2037-2091 | medium | Hospitality was habitual and highly esteemed among Arabs; Hatem of Tay and Hasn of Fezrah are named as especially famous for it, and Arab examples are said to exceed those of other nations. | 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 20565-20642 | medium | Joseph tells his servants to put the payment for corn into the brothers' sacks so they will perceive it after returning to their family. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22022-22106 | medium | A parable compares a possessed slave with power over nothing and a person given good provision who gives alms secretly and openly, asking whether they are equal. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22368-22427 | medium | Khobaib Ebn Ada is described as sold to the Koreish and killed by mutilation; under torture he refuses to wish Mohammed in his place and says he would not accept safety if Mohammed were only pricked with a thorn. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23710-23808 | medium | “Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25522-25578 | medium | Pilgrims witness benefits, commemorate God's name on appointed days for cattle bestowed on them, eat from them, and feed the needy and poor. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25580-25655 | medium | The passage says valuable offerings to God come from pious hearts; cattle for sacrifice have benefits until the appointed time, and their place of sacrifice is at the ancient house. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26408-26496 | medium | Those with wealth and ability are told not to swear against giving to kindred, the poor, and refugees for God’s religion, but to forgive and act benevolently; God is gracious and merciful. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27394-27462 | medium | Saleh identifies the she-camel as a sign, assigns alternate water portions, and warns them not to hurt her lest punishment come. | 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 | high | The queen consults her nobles; they declare military strength but defer to her command. She warns that kings waste conquered cities and decides to send gifts and await information. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2815-2861 | medium | When asked what recompense they should expect if killed, "he answered, Paradise." | 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 28435-28525 | medium | Karn is told to seek the future mansion of paradise by means of the wealth God gave him, to be bounteous, and not to act corruptly in the earth. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2967-3017 | medium | After arriving at Medina, Mohammed built a temple for worship and a house for himself on ground formerly used for camels or as a burying-ground, belonging to Sahal and Soheil, sons of Amru, who were orphans. | record |
| Islamic | The Koran (Al-Qur'an) | THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2967-3017 | low | Mohammed’s forces are described as funded by followers’ Zact or alms and by a fifth of plunder placed in the public treasury, the latter presented as divinely directed. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29716-29804 | medium | The prophet is instructed to offer his wives either present life and honorable dismissal or God, the apostle, and the life to come with great reward. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29806-29859 | low | Commentary states that Mohammed gave immovable possessions to the Mohjerin because the Ansrs had houses and the others lacked habitations; movables were divided, and the usual fifth was remitted. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30397-30478 | medium | The Lord gives or withholds provision as he pleases, and whatever is given in alms he returns; he is the best provider of food. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30824-30891 | medium | When warned to fear what is before and behind them, the people withdraw and turn aside from signs; when told to give alms, unbelievers mock believers by asking whether they should feed someone God could feed. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 | medium | The note says the most received Mohammedan opinion is that the son offered was Ismael, and also recounts a tradition in which Abd'allah is redeemed by the offering of one hundred camels. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 | low | The passage contrasts the tillage of the life to come, which receives increase, with the tillage of this world, which gives worldly fruit but no share in the life to come. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33621-33701 | medium | “if ye assist GOD, by fighting for his religion, he will assist you against your enemies; and will set your feet fast” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33704-33797 | medium | Believers are told not to faint or seek peace while superior; present life is called play and vain amusement; believers are invited to spend part of their substance for God's religion, warned against niggardliness, and told God can replace them with another people. | 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 33886-33983 | medium | The left-behind desert Arabs are told they will be called against a mighty warlike nation; if they obey, God gives a glorious reward, but if they turn back, he chastises them grievously. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIX. / ENTITLED, THE INNER APARTMENTS; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34138-34184 | low | Al Walid Ebn Okba is sent by Mohammed to collect alms from al Mostalek, returns fearing harm and reports refusal and attempted killing; Khled Ebn al Wald is later sent and finds the tribe obedient and wronged by the first messenger. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34867-34951 | medium | God tells Saleh that the people will know the liar; he will send the she-camel as a trial and instructs Saleh to observe patiently. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 | low | "Shall the reward of good works be any other good?" | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 | high | The audience is urged to believe in God and his apostle and to give alms from wealth of which God made them inheritors, with a great reward promised to believers who give. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35495-35590 | medium | Those who would repair the declaration “shall be obliged to free a captive, before they touch one another.” | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35818-35898 | medium | Believing women who come as refugees are to be tried; if true believers, they are not to be returned to infidels. The passage regulates marriage lawfulness and dowry reimbursement, calling this the judgment of God. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35900-35947 | medium | A note explains that the pacification of al Hodeibiya required returns between sides, but the passage forbade restoring married women who came over to the Moslems and required satisfaction by returning dowry. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35949-36032 | medium | Believers are shown a 'merchandise' that delivers from painful torment: belief in God and his apostle and defense of God's religion with substance and persons. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE HYPOCRITES; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIV / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36178-36249 | medium | If believers lend God an acceptable loan, he will double it and forgive them; God knows what is hidden and divulged and is mighty and wise. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37160-37248 | high | The Lord knows the addressee and companions keep varying portions of the night in prayer; exact observance is eased, and the audience is commanded to recite what is easy, pray, pay alms, lend God an acceptable loan, do good, and seek forgiveness. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37506-37595 | medium | The just fulfill vows, dread a dismal day, and feed the poor, orphan, and bondman for God’s sake while seeking no recompense or thanks from them. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE RESURRECTION; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37597-37624 | medium | Hasan and Hosein, Mohammed's grandchildren, are sick; Mohammed visits; Ali, Ftema, and Fidda vow a three-day fast to God if the boys recover, and they do recover. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 | medium | The righteous drink sealed pure wine whose seal is musk, mixed with water of Tasnim, a fountain for those near the divine presence. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCII. / ENTITLED, THE NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38634-38665 | medium | One who avoids idolatry and rebellion, gives substance in alms without seeking human recompense, and gives for the sake of the Lord Most High will be far from the fire and later satisfied with reward. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIV. / ENTITLED, HAVE WE NOT OPENED; REVEALED AT MECCA / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38704-38720 | medium | After preaching, the recipient is told to labor in service to God in return for favors and to make supplication to the Lord. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CVI. / ENTITLED, KOREISH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39207-39250 | medium | The text says: "let them serve the LORD of this house; who supplieth them with food against hunger, and hath rendered them secure from fear." | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, NECESSARIES; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39275-39321 | medium | “VERILY we have given thee al Cawthar.” | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CX. / ENTITLED, ASSISTANCE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39324-39379 | medium | “I will not worship that which ye worship ... Ye have your religion, and I my religion.” | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 | medium | Jesus is promised to Mary, miraculously born, compared to Adam, speaks in infancy, performs miracles, is rejected, escapes the plotted death or crucifixion, is not God but an apostle and Word of God, and will descend before resurrection. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | medium | “TABLE caused to descend form heaven by Jesus”; also mentions a table of God's decrees. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 | medium | “Water produced from the rock by Moses.” | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4531-4583 | medium | After the examination and just weighing, creatures retaliate for injuries; satisfaction is made by transferring proportional good works from injurer to injured. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4848-4897 | medium | For the blessed's first entertainment, God holds out the whole earth as a loaf of bread; meat includes the ox Balm and fish Nun, with liver portions sufficient for seventy thousand men. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 | medium | Most Moslem doctors trace the precept to Abraham, while another tradition says Adam, after the fall, swore to cut off rebellious flesh and was instructed by Gabriel what to cut. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5335-5393 | medium | The next point of Mohammedan religion is almsgiving, divided into legal obligatory alms and voluntary alms; some call the former Zact and the latter Sadakat. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5396-5447 | high | Alms are called Zact because they increase a man's store by drawing down blessing and purify remaining substance and soul; Sadakat because they prove sincerity in worship of God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5396-5447 | medium | Giving alms is frequently commanded in the Koran and often recommended jointly with prayer, with alms held efficacious in causing prayer to be heard by God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5396-5447 | medium | Legal alms are due from cattle, money, corn, fruits, and wares sold, commonly one part in forty or two and a half percent, with quantity and possession-period conditions. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5450-5506 | medium | The passage says rules concerning alms show footsteps of Jewish teaching and practice; Jewish alms are called Sedaka, meaning justice or righteousness, and are recommended by rabbis and preferred to sacrifices. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5509-5565 | medium | Travellers and sick persons, including those whose health would be harmed, are exempted from fasting but must make up days later; breaking the fast is expiated by alms to the poor. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6116-6169 | medium | Meat offered to idols is described as a sort of communion in worship; Arabs are said to kill animals on stones around the Caaba or near their houses while calling on an idol's name, and Christians are said to view such meat as unlawful or scandalous. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6172-6223 | medium | Sba is defined as a she-camel turned loose, including after ten female births, a vow, recovery from sickness, safe return, or escape from danger; a back bone may be removed, and she may not be driven from pasture or water or ridden. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6226-6276 | medium | The term Sba is explained as applying in some cases to male animals, freed servants, or animals turned loose in honor of idols, with later use restricted. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6279-6346 | medium | Ssa, grandfather of al Farazdak, is said to have redeemed female children with two pregnant she-camels and a he-camel each; al Farazdak calls himself son of the giver of life to the dead and invokes a Qur'anic saying about saving a soul. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6564-6614 | medium | A will requires at least two witnesses, preferably from the testator's tribe and religion; legal doctors discourage giving substance away from family except reasonable pious legacies, and heirs should give something to poor kin and orphans if possible. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6729-6778 | medium | The passage states that the Qur'an repeats injunctions to war against infidels, calls this highly meritorious in God's sight, and says slain defenders of the faith are reckoned martyrs promised immediate paradise. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6781-6831 | medium | A brave fighter who acts to glorify God's name is told to expect victory and safety, with a sure house in Israel and life bound with the LORD his God. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6834-6890 | low | The passage says people of a different faith are offered three choices in war: embrace Mohammedism, submit and pay tribute, or decide by the sword; it also describes the fate of captives if the Moslems prevail. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6893-6976 | medium | Spoil is described as God's immediate gift and as fit for the apostle's disposition; Jewish and biblical examples are given, including division between captors and prince, Moses' division of Midianite plunder, and Joshua's words to tribes returning to Gilead. | 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 9244-9320 | medium | A man leaves his child son a cow-calf; when grown, the son takes the heifer to market, meets an angel in human form offering gold, consults his mother, and hears that the children of Israel will buy the heifer at any price. | 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 9862-9946 | medium | The law of retaliation is ordained for the slain; forgiveness by the brother allows prosecution for just satisfaction and a humane fine. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9949-10043 | high | Pilgrimage and visitation are commanded; besieged pilgrims send an easy offering, avoid shaving until the offering reaches the place of sacrifice, and redeem necessary shaving by fasting, alms, or offering; lacking an offering requires three days of fasting in pilgrimage and seven after return. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1179-1240 | medium | The bound black savage asks Owain to spare his life, says Owain's victory had been foretold, admits he was a robber in a house of spoil, and promises to maintain the house as a hospice for weak and strong; Owain accepts and stays the night. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 | medium | Two nuns bring a flask of wine and six loaves of white bread, saying this is all the food and drink left in the convent that night. | 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 | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | medium | A fair lady on a mound says Peredur is going to encounter the Addanc, which kills by craft from behind a stone pillar with a poisonous dart; after Peredur pledges to love her above all women, she gives him a stone that lets him see the Addanc while unseen, says to seek her toward India, and vanishes. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 | medium | Gwalchmai arrives at dawn in a valley fortress with palace and towers; the palace lord rides out hunting, asks his origin, learns he is Arthur's vassal, and invites him to stay. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 | medium | The maiden questions her father about the imprisonment, visits Peredur, offers him excellent treatment and her company, and provides what she promised that night. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 | medium | A lady on horseback arrives, takes the little dog, sees the stag's head and body with a golden collar on the stag's neck, rebukes Peredur, and says he can gain her friendship by challenging a man three times at a cromlech in a mountain grove. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 | medium | Gwalchmai asks that whoever the stag comes to may cut off its head and give it to his lady-love or to a friend's lady; Arthur grants the request and orders readiness for the chase. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2773-2812 | medium | At a little distance from the town, Geraint sees an old ruined palace with a hall falling into decay. | 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 asks where Ynywl's family is and directs that the maiden remain in vest and veil until Gwenhwyvar clothes her at Arthur's court. | 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 | Arthur attacks the stag, cuts off its head before another can slay it, and the death horn is sounded. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 | medium | In the town a young man says the owner does not permit gentle-born visitors to lodge there unless they stay at his court, and the travelers go with the page. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 | medium | The lady asks the king about concealed children; the king summons his son; the stepmother declares that the youth must obtain Olwen, daughter of Yspaddaden Penkawr, and the father directs him to seek Arthur's boon. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4094-4141 | medium | Arthur orders swift return to the visitor and commands that he be shown respect and served; Kai objects to breaking court laws, and Arthur answers that courtesy increases renown, fame, and glory. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4094-4141 | high | Arthur grants whatever boon the youth names as far as wind, rain, sun, sea, and earth extend, excepting his ship, mantle, sword, lance, shield, dagger, and wife; the youth asks for a blessing on his hair, and Arthur grants it. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4143-4227 | medium | Arthur pledges to grant whatever boon Kilhwch names; Kilhwch asks him to obtain Olwen, daughter of Yspaddaden Penkawr, and seeks the same boon from Arthur's warriors. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4398-4488 | medium | The woman refuses to send for Olwen unless the visitors pledge not to harm her; they pledge, and a message is sent. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5061-5163 | high | Gwythyr hears wailing on a mountain, cuts off an anthill to save it from fire, and the ants bless him and bring nine bushels of flax-seed, with the last seed brought by a lame pismire. | 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 asses arrive bearing gold and silver, each with a tired way-worn man, bringing tribute to Arthur from the Islands of Greece. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 | medium | The horseman says he knows Pwyll but does not greet him because of ignorance and discourtesy in driving away the dogs that were killing the stag and setting his own on it. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 | medium | The two kings fight in the ford; the man in Arawn's stead strikes Havgan through shield and armor and brings him to the ground with a deadly blow. | 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 | 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 6075-6159 | medium | Rhiannon asks Pwyll to pledge to meet her before she is given to another, appointing a meeting one year later at Heveydd's palace and promising a feast; Pwyll agrees. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6161-6214 | medium | The youth says he is a suitor and asks Pwyll for a boon; Pwyll answers that whatever he asks, as far as Pwyll is able, he shall have. | 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 6394-6481 | medium | Teirnyon hears of Rhiannon's punishment, sees the boy's likeness to Pwyll, feels wrong in keeping another man's son, and with his wife decides to send him to Pwyll. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6579-6664 | medium | Matholwch is told the horses were disfigured as an insult, and he sets out toward his ships. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6666-6754 | medium | Matholwch and Branwen travel from Aber Menei to Ireland on thirteen ships; Branwen gives clasps, rings, and royal jewels to visitors, gains honor and friendship, becomes pregnant, and bears Gwern son of Matholwch, who is foster-nursed. | 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 | Pryderi counsels Manawyddan, identifies him as the third disinherited prince, and offers him Rhiannon and the seven Cantrevs; Manawyddan accepts the friendship and agrees to go with him. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 | medium | "Come here, said she, and sleep, and I will go and woo for thee." | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7301-7377 | medium | The scholar asks about the mouse, says it is unfit for a man of Manawyddan's rank to touch such a reptile, offers a pound for its freedom, and Manawyddan refuses to free or sell it. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7379-7482 | high | The captor nooses a mouse for hanging; a bishop-like figure arrives, asks about the act, and offers escalating ransom of seven pounds, twenty-four pounds, and horses with baggage, all refused. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7484-7578 | medium | Gwydion tells Math of pigs in the South, says Pryderi owns them, says they were sent from Annwvyn by Arawn, and proposes to go with twelve in the guise of bards to seek them. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7484-7578 | high | Gwydion asks Pryderi for the animals from Annwvyn; Pryderi says a covenant with his land prevents their departure until they have produced double their number. | record |
| Celtic Welsh | The Mabinogion | PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7580-7675 | medium | To obtain peace, Pryderi gives hostages: Gwrgi Gwastra and twenty-three other noble sons. | 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 | medium | The damsel asks as her maiden portion for the Island of Britain, three adjacent islands, and three chief castles wherever she chooses. | 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 | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 898-994 | low | Owain asks Arthur to stay for a banquet prepared for three years; the banquet is consumed in three months. The Countess of the Fountain permits Owain to go with Arthur for three months, but he remains in Britain for three years. | record |
| Celtic Welsh | The Mabinogion | PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9223-9356 | medium | Taliesin's hymn invokes the Supreme as maker and giver, mentions water made good for all, asks for Elphin's liberation, recalls Elphin's gifts of wine, ale, mead, and steeds, and mentions Maelgwn of Anglesey with foaming meadhorns. | 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 | Elphin wagers that his horse is better and swifter than the king's horses; Taliesin brings twenty-four blackened holly twigs and directs the rider to strike each overtaken royal horse and mark the place where his own horse stumbles. | 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 | Taliesin says the gold is payment and reward for Elphin having taken him out of the weir and reared him; the spot has a pool of water called Pwllbair. | record |
| Celtic Welsh | The Mabinogion | CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 996-1084 | medium | The Countess says it is sad to have wasted “seven-score pounds worth of precious ointment upon a stranger whom I know not,” but tells the maiden to wait on him until recovered. | 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 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 1395-1542 | medium | 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 | medium | The holy rajasuya sacrifice is performed with joy, splendour, and gifts of gold and rice; Krishna watches with bow, disc, and mace; Yudhishthir closes the feast. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1793-1934 | medium | Dhrita-rashtra trembles in fear, rebukes Duryodhan for insulting Drupad's daughter, and says death, danger, and destruction threaten their path. | record |
| Hindu | Maha-bharata | BOOK III / RAJASUYA / BOOK IV / DYUTA; lines 1936-2080 | medium | Draupadi asks that Yudhishthir not be scorned as a slave or slave-born; Dhrita-rashtra grants her wish and invites a second boon. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | medium | Vyasa advises Arjun to seek celestial arms through penance and worship; Arjun meets Siva disguised as a hunter, receives the pasupata weapon, and later obtains other celestial arms in Indra's heaven. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 | high | Aswapati, king of the Madras, is devoted to Brahma, righteous and generous, but has neither son nor daughter. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 | high | Yama tells Savitri to turn back because no living creature may go farther with him; Savitri replies that Eternal Law does not divide a loving man and faithful wife, and she speaks of duty, truth, and deathless love. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2712-2852 | high | Yama blesses Savitri's words and wisdom, says the dead do not come to life, and invites her to ask another boon. | record |
| Hindu | Maha-bharata | BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 2992-3137 | medium | Arjun identifies the gold-embossed bow as Gandiva, a heavenly gift sent by the gods to him, and names bows belonging to Bhima, Yudhishthir, Nakula, and Sahadeva. | record |
| Hindu | Maha-bharata | BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3285-3374 | high | Yudhishthir consents and invites chiefs; royal guests, Krishna, Subhadra, Abhimanyu, and allied clans arrive at Upa-plavya, and Krishna presents rich gifts to the sons of Pandu. | record |
| Hindu | Maha-bharata | CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 414-566 | medium | Corn, treasure, golden coin, and a water jar are brought; Karna is seated on a throne, Brahmans chant mantra, Karna is anointed king of Anga, and the red umbrella and chowri fan are raised. | record |
| Hindu | Maha-bharata | BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 | medium | Karna offers cattle, garments, gold, chariots, horses, fertile acres, hamlets, and women to whoever points out Arjun, his steeds, banner, and chariot. | record |
| Hindu | Maha-bharata | BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6265-6356 | medium | Mourners cast off ornaments and offer sacred water to slain fathers, husbands, and sons at the crowded, sorrowful banks of the Ganga. | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6483-6627 | medium | "Threefold bounteous be thy presents... May the threefold rich performance purify the darkening stain... May the yajna's pure ablution wash thee of the cruel sin". | record |
| Hindu | Maha-bharata | BOOK XI / SRADDHA / BOOK XII / ASWA-MEDHA; lines 6629-6716 | medium | Yudhishthir gives countless gold nishkas to Brahmans and offers all his realm and wealth to Vyasa, who returns the earthly gift rather than taking it. | record |
| Hindu | Maha-bharata | CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7240-7368 | medium | The glossary begins and defines terms including abhishava, abhisheka, acharya, ajya, apsaras, arghya, asura, and aswamedha. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | medium | The aged minstrel feels poverty, prays to God, thanks God for long life and past provision, says he can no longer earn, calls himself God’s household guest, and says he will harp for love of God. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 | medium | A heavenly voice calls 'Umer and tells him to relieve the want of a highly esteemed servant in the public burial-ground. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | medium | The harper sees Umar, is amazed and afraid, and Umar tells him not to fear because he brings good tidings from on high. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | high | The Prophet reports that two angels invoke blessing and ten-thousandfold return for dispensers, and loss for hoarders. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10514-10628 | high | The speaker says wealth should be spent only in God's service and that this may bring hundredfold recompense and escape from punishment. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10514-10628 | medium | An old Caliph is famed for generosity exceeding Hātim Tāyī; he relieves poverty, attracts caravans and many nations, and is called a Fount of Life and sea of gift. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 | low | Forms of worship, fasting, and exchanged gifts are outward signs rather than the essence of love; a witness may be true or false, and a hypocrite performs piety to seem godly. | 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 11545-11643 | high | The wife says their wealth is stored rain-water and tells him to carry a little pot of water to the Caliph as the only possession of desert Arabs, unlike the Caliph’s treasury of gems and gold. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | medium | The speaker says he is a poor stranger from the desert who has come to the sovereign’s capital after hearing of the ruler’s goodness. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | medium | The Caliph fills the vase with golden sequins, gives a robe of honour and presents, orders guards to deliver them, and directs that the Arab return by the Tigris in a boat. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | high | Kirā Khātūn sees the chamber wall open; six majestic occult saints enter, salute and bow, place a nosegay at Jelāl’s feet in midwinter, remain until dawn worship, and leave through the same cleft. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | high | Jelāl gives the nosegay to Kirā Khātūn; leaves are sent to the market, identified by an Indian spice merchant as from south India near Ceylon, and Jelāl says the nosegay came from the lost earthly paradise through Indian saints. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | high | God is represented as asking creatures on judgment day what offerings they have brought and why they come alone and empty-handed. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 | medium | Joseph asks what offering is brought; the friend says no gift is worthy, comparing diamond to mine and drop to sea. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 | high | A warden of a frontier castle, far from his sovereign and aid, defends the post against a besieging foe, rejects bribery, and fulfills his pact without being seen. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13790-13899 | medium | The people come to the Caliph’s gate; ‘Umer says the fire burns by divine command from their frugal hand and tells them to distribute bread and avoid avarice; they claim they have always given alms. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 | medium | Jelāl sits alone in the lecture-hall studying; the merchant is overwhelmed and silent; Jelāl says the fifty sequins are accepted and that the lost two hundred sequins are better for him. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1827-1939 | high | A disciple strikes a braying ass; Jelāl asks why he strikes the animal that bears his burden and says the ass’s cry comes from hunger or lust, conditions shared by creatures. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | medium | A Gnostic adept questions a rich man about riches and sin, says he carries sin while leaving wealth behind, and urges him to send riches to God through good works, citing Qur’ān lxxiii.20. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 | medium | Jelāl calls the disciple by name, stoops, picks up a pebble, places it on the back of his hand, and gives it to the disciple as his portion with a Qur’anic citation. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 | medium | Jelāl intercedes with the Perwāna for a disciple involved in homicide; after a jest about the angel of death, the Perwāna pardons the culprit and pays the blood price. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | high | A merchant’s wife sends Jelāl sweetmeat in a china bowl and asks blessing for her absent pilgrim husband; Jelāl and disciples eat to repletion, the bowl remains full, and Jelāl takes it to the roof, returning without it. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 | high | A merchant’s wife sends Jelāl sweetmeat in a china bowl and asks blessing for her absent pilgrim husband; Jelāl and disciples eat to repletion, the bowl remains full, and Jelāl takes it to the roof, returning without it. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 | medium | He finds a large tent with smoke, a formidable host, a kettle of sweetmeat, and cool clear water; the host says he is Jelāl's disciple and prepares hospitality in hope of Jelāl's visit. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | high | “A poor woman, too, brought three dates and a cake of bread--all she had on earth.” | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 | high | Mustafa compares alms entrusted to God with a single date-stone placed in earth and made by God into a tree yielding many fruits. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 | medium | Abū-Bekr gives all his possessions for God’s cause after hearing the prophecy; after Muhammad’s death, the Prophet appears to console him and promises to reappear from one of Abū-Bekr’s race. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 | medium | The freed figure returns to the water, later brings pearls and precious stones, enriches the family, and the family becomes known as the Sons of the Fisherman. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3894-3997 | low | Nizāma Khātūn, a female disciple, plans a spiritual party and orders her veil, intended as her winding-sheet, to be sold; Jelāl arrives, tells her not to sell it, and remains with his disciples for three days and nights in spiritual exercises. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | high | Husāmu-’d-Dīn serves Shemsu-’d-Dīn; Shemsu-’d-Dīn asks him for coin, and Husāmu-’d-Dīn brings valuables, money, his wife’s jewels, provisions, and the sale proceeds of a vineyard and country-seat. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 | high | Shemsu-’d-Dīn says saints need nothing, but testing a loved one’s sincerity requires calling for the sacrifice of worldly possessions; advancement comes by service and spending in God’s cause. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4500-4638 | medium | Husām is described as eloquent, pious, and God-fearing; he avoids college water for personal use and distributes all college revenues among disciples. | record |
| Sufi | The Mesnevi | CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 | medium | Grandees of Qonya who desire an audience with Shems request Husām to ask Jelāl to intercede for them; Jelāl and Husām tax the nobles for this favor according to their means. | record |
| Sufi | The Mesnevi | CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 | medium | Sultan Veled tells the grandee to heed God's words by giving the Indian handkerchiefs and distributing the money; the grandee becomes a sincere convert and disciple. | record |
| Sufi | The Mesnevi | CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 | high | “Such was the natural line of this dynasty of eminent men,” followed by a statement that Eflākī also gives a spiritual series by which dervish mysteries were handed down. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 | high | The narrator warns against pride, then recounts heavenly food in Moses' host, the demand for onions and lentils, Jesus' later request and daily bread, and the closing of mercy because of doubt, storage, and greed. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 | medium | The infant repeatedly urges the mother and others to enter, says the fire is not devouring, invokes God’s grace and power, mentions the Great King’s table, and calls saints to select faith’s cup of martyrdom. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | medium | Sheykh Hajjāj, a disciple and one of God’s elect, returns to weaving, lives on coarse bread mashed with water, saves his earnings, and places the money in Jelālu-’d-Dīn’s shoes. | record |
| Sufi | The Mesnevi | SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 716-810 | medium | Bahā calls on the Dizdār to recite ten Qur’ān verses; he recites the first ten verses of chapter xxiii without prior memorization, becomes Bahā’s disciple, and builds and endows a college at Bahā’s request. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 | high | Water in a tank is gradually absorbed by air and restored to its source; likewise human breath steals the soul from the clay house in words of praise ascending to God’s throne. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | medium | The merchant prepares to journey to Hindustan for rich wares, asks his male and female slaves what gifts they want, and asks the parrot what it wants from Hind. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 | medium | Her love is rekindled when she sees the son of Æson; he takes her right hand, asks help, promises marriage, and she says, “By my agency thou shalt be saved; when saved, grant what thou hast promised.” | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10979-11037 | medium | Medea loves Jason, promises aid if he marries her, leads him by night to the palace, gives him a false key, and he carries off royal treasures with Medea and companions. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 | medium | Calaurea is sacred to Apollo; Latona resided there after giving Delos to Neptune in exchange for it. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12247-12338 | medium | The wife gives the narrator a dog that Cynthia had given her, saying it would excel all dogs in running, and also gives a javelin that he carries. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 | high | The poets are said to trace the dog from Vulcan, who made it, to Jupiter, Europa, Minos, and Procris. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 | medium | The fable summary says Phaethon, insulted by Epaphus, seeks proof from Apollo; Apollo swears by Styx to grant any request; Phaethon asks to guide the chariot, fails, and endangers the world with consumption. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 | medium | Phaëton asks for his father’s chariot and command of the wing-footed horses for one day; the father regrets his oath and says he wishes he could deny the request. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5656-5760 | medium | “Admonished by such examples, the Ismenian matrons frequent the new worship, and offer frankincense, and reverence the sacred altars.” | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 | medium | The priest orders women to stop work, wear skins, loosen hair-fillets, put garlands on their hair, carry green thyrsi, and warns of severe divine resentment if the deity is affronted. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7664-7739 | medium | Cepheus rebukes Phineus, says Andromeda was taken from him by the Nereids, Ammon, and the sea monster, and argues that Perseus saved her from death and should receive what he stipulated for. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8519-8528 | medium | Orpheus, in his Hymn, calls the drink given by the old woman to Ceres κυκεών; Arnobius says it was a mixed liquor called by the Romans 'cinnus.' | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9593-9653 | medium | Manto, daughter of Tiresias and foreknowing the future, proclaims that the women of Ismenus should give Latona and her two children frankincense, prayers, and laurel, saying Latona commands this by her mouth. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 | medium | Latona asks why the rustics deny her water, says water is common like sun and air, asks only to drink, and points to the children stretching out their arms. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 | high | Apollo is enamoured of the Sibyl and offers her as many years as she can grasp grains of sand. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 | high | The Sibyl says Phœbus loved her and offered life without end, and also youth, if she yielded to him; she refused and remains unmarried. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 | medium | Ancient writers are said to report that an aged woman offered Sibylline books to Tarquinius, burned books after refusals, and finally sold the remaining books for the original price; Pliny and Solinus give a variant with three original books and two destroyed. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 | medium | Protected by Moly and heavenly instruction, Ulysses enters Circe’s dwelling, is invited to treacherous drinks, repels her wand-stroke, and stops her with a drawn sword. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 | medium | Dionysius' account is summarized: the Sabines attack Rome; Tarpeia bargains to open the gate for Tatius in exchange for golden bracelets or jewels; after entry, she is killed when Tatius orders objects thrown on her head, with a variant involving bucklers. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 | high | The Roman people raised an altar where Caesar's body was burned and attempted libations and sacrifices as to a divinity; the Consuls overthrew the altar. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1592-1674 | high | The fable summary states that Jupiter and Mercury, disguised as humans, are refused by neighbors but welcomed by Philemon and Baucis; the gods reward them with a temple-priesthood transformation, change them into trees, submerge the impious village as a lake, and Acheloüs relates Proteus' changes. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 | high | The hosts serve wine, fruit, honeycomb, and other simple foods; the goblet refills itself and the wine increases, causing Baucis and Philemon to pray and ask pardon. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 | medium | Hercules overcomes the bull and breaks a horn; Strabo’s explanation connects this to joining river branches, and the horn becomes the Horn of Plenty, with variants involving Amalthea’s horn, the Nymphs, and Acheloüs. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 | medium | Hercules cuts Oeta’s trees, raises a pyre, orders the son of Poeas to take the bow, quiver, and arrows, has flames set under the pile, and lies on the wood with the Nemean lion skin and his club. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 | medium | As he is dying, Nessus gives Deïanira his blood-stained garment in revenge. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 | medium | Eurystheus orders Hercules to obtain Hippolyta's girdle; Hercules defeats the Amazons, takes Antiope or Hippolyta prisoner, and Menalippa gives up the girdle as ransom; the passage also mentions Diomedes and his human-flesh-fed mares. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 | low | In distant-country stories, Hercules shoots arrows at the Sun and receives a golden goblet; he then defeats Geryon, a Spanish king famed for three heads, with rationalizing explanations for the three heads. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 | medium | Bacchus leaves Thrace for Phrygia; Midas receives the power of making gold for his care of Silenus, loathes the gift, and bathes in the Pactolus, whose sands become golden. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 | medium | Ajax Telamon and Ulysses contend for Achilles’ arms; Ajax kills himself, and a hyacinth springs from his blood. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 | medium | Offerings are brought to the temple, and an inscription says that Iphis as a male offers the presents vowed as a female. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4357-4418 | medium | The bulla is explained as a metal ball shaped like a water bubble, worn by Roman children and later consecrated to the Lares when laid aside with the toga praetexta. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 | high | At Venus’s festival, Pygmalion offers sacrifice and asks for a wife like the ivory statue; Venus understands, and a flame rises three times as a favorable divine omen. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 504-600 | medium | Scylla goes to Minos, identifies herself as the royal child of Nisus, delivers her country’s fortunes, asks for Minos himself, and offers the purple lock as her father’s life. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 | medium | The fable synopsis states that Adonis is educated by Naiads, loved by Venus, warned about dangerous hunting, and that Venus recounts Atalanta and Hippomenes: oracle, fatal races, Venus' golden apples, victory, shrine defilement, and transformation into Cybele's lions. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 | medium | Hippomenes prays to Cytherea for favor; Venus is moved and brings three golden apples from a consecrated tree in the Tamasenian field of Cyprus, showing him their use while visible only to him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 | high | Venus says Hippomenes should have returned thanks and frankincense, but in ingratitude he gives neither; she becomes angry and resolves to make an example. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 | high | Bacchus travels with Satyrs and Bacchanals while Silenus is absent; Phrygian rustics take the garland-bound, wine-staggering Silenus to Midas, who recognizes him and hosts a festival for ten days and nights. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5965-6001 | medium | The king is astonished at his misfortune, is both rich and wretched, hates the wealth he had wished for, and suffers hunger, thirst, and torment from hated gold. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 | high | Apollo reaches Laomedon’s plains; with Neptune he assumes mortal form and builds Troy’s walls for the Phrygian king after a sum of gold is agreed for the defenses. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 | high | The fable heading summarizes Apollo and Neptune building Troy’s walls for Laomedon, Laomedon’s refusal of payment, Neptune’s inundation, the exposure of Laomedon’s daughter to a sea monster, Hercules’ rescue, Laomedon’s second fraud, Troy’s plundering, and Hesione’s marriage to Telamon. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | medium | Laomedon, king of Troy, encloses the city with walls and raises sea-banks; the wall work is attributed to Apollo and the banks to Neptune, with the explanation adding that Laomedon used Neptune's temple treasure and did not restore it. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | high | After embankments go underwater and plague begins, an oracle requires a royal virgin sacrifice; Hesione is exposed to a sea-monster, Hercules saves her for six horses, is refused payment, kills Laomedon, plunders Troy, gives the kingdom to Podarces, and gives Hesione to Telamon. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6420-6505 | medium | Peleus says arms should not be used against the new monster and that the sea divinity must be adored; from a tower with a summit fire he prays to Psamathe, and Thetis intercedes to obtain favor. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6507-6591 | medium | The note explains that olive branches wrapped with woolen bandages were peace tokens held by those begging mercy or pardon, and that the wool-covered hand signified inability to do harm. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | high | The explanation says Thetis's beauty led gods to contend for her hand but yield to destiny; Hyginus says Prometheus knew the oracle and exchanged it with Jupiter for deliverance from the eagle, after which Jupiter sent Hercules to Mount Caucasus; Discord's golden apple at the marriage led to the Trojan war. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 | high | The Goddess is appeased, casts mist before their eyes, and is said to substitute a hind for Iphigenia during the rites. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 | high | Footnote 31 states that stag horns were frequently offered as votive gifts to deities, especially Diana, and cites Virgil's Mycon vowing stag horns to Diana. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8965-9091 | medium | Achilles’ spear was cut from wood on Mount Pelion and given by the centaur Chiron to Peleus. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8965-9091 | high | Hector and Ajax Telamon fight in single combat with neither victorious; they exchange gifts fatal to both: Hector is dragged by Ajax’s belt and Ajax kills himself with Hector’s sword. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 | low | The fable summary says Aeneas escapes Troy with father and son and goes to Delos; Anius recounts his daughters’ transformation into doves; Aeneas and Anius exchange presents; Orion’s daughters sacrifice themselves for plague-stricken Thebes and two young men arise from their ashes. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 | medium | "The Delian God granted him {the art of} augury; to my female progeny Liber gave other gifts... at the touch of my daughters, all things were transformed into corn, and the stream of wine, and the berry of Minerva." | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 | medium | The king gives departing gifts: a sceptre to Anchises, scarf and quiver to the grandson, and a goblet to Aeneas; the goblet had been sent by Therses and made by Mylean Alcon. | 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 | high | The Snake comes out of his hole, offers the king treasure, is asked to come along, and the king has servants dig up the gold. | record |
| Buddhist | More Jataka Tales | THE THREE FISHES / THE TRICKY WOLF AND THE RATS / THE WOODPECKER, TURTLE, AND DEER / THE GOLDEN GOOSE; lines 455-503 | medium | The goose resolves and then says that he will give feathers one by one so the woman can sell them and support herself and her daughters. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 | medium | Hasan Basri reports a merchant's offered purse of gold; Rabia refuses, saying God provides daily bread and she has turned her eyes away from all except God, and she questions whether the money was lawfully gained. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 | high | Ibrahim tells a groaning dervish that the position of dervish can be bought, and that he bought it at the price of royalty and considers it a good bargain. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 | medium | A caravan is robbed; a merchant hides a large sum by depositing it with a coarse-clothed man in a tent, later finding that man among the robbers. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | medium | Harun asks about Fudhayl's debts, offers a purse of a thousand gold pieces, and Fudhayl rejects the gift as increasing his burden; Harun departs praising Fudhayl as a great teacher. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | medium | A man asks Bayazid for his two hundred pieces of gold and tells him to walk seven times around him for greater recompense than at the Kaaba; Bayazid complies and does not make the pilgrimage that year. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 | high | In a burial-ground, a young man playing guitar strikes Bayazid with it, breaking it and wounding him; Bayazid sends sweetmeats and gold so the man can replace the guitar and have no rancour, and the young man repents. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 | medium | The aged man points to a solitary tree and tells Schakran he will forget him until noon the next day, then find him dead beneath the tree, pray over and bury him, and give his robe, staff, and water-skin to the first person who asks. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 | medium | On a snowy plain, a fire-worshipper scatters millet for birds and says it is enough if God sees the act. Later at Mecca, he tells Zu'n Nun that God accepted it, gave him faith, and brought him to the House; Zu'n Nun hears a voice say the Lord's mercy is without limit. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 | medium | A book attributed to Hallaj says that a person unable to make the Mecca pilgrimage may perform circuits in a cleansed closed chamber and serve thirty orphans with a feast, clothing, and seven dirhems each, as a work more meritorious than pilgrimage. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 | medium | Habib remits all debts owed to him, announces that debtors may take back their bonds, and gives away all the wealth he had amassed. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 | medium | Habib hosts Hasan with two barley loaves and salt, gives the loaves to a dervish asking alms, then receives lamb, sweetmeats, and money, which he shares after the meal. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 | high | Emir Nuh Ibn Mansur falls ill, sends for Avicenna, is restored to health, and rewards him with access to a library containing chests of rare manuscripts and ancient scientific treatises. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | medium | Moses hears a shepherd pray that he wishes to know where God is so he may serve God by combing hair, dusting shoes, sweeping a room, and bringing milk and honeycomb. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4736-4797 | low | Sharani recalls his wife, mother of Abdurahman, sewing garments for the poor and opening a larder sufficient for months to distribute its contents to the poor; he prays for God's mercy on her. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | medium | Dara-Shikoh visits Mullah Shah's cell at night, tends the smoking wick of the single lamp, wins the Sheikh's affection, later blindfolds himself at the Sheikh's command, and sees the invisible world. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | medium | “My Friend (God) is not guilty of injuring me; He gives me to drink what as Master of the feast He drinks Himself.” | record |
| Sufi | Mystics and Saints of Islam | I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 675-767 | medium | The vizier explains that the king's beautiful child died and lies in the tent; the annual groups say they would have ransomed him by swords, knowledge and eloquence, groanings and prayers, or beauty and wealth, but God's decree cannot be changed. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Love is described as a divine gift that cannot be attracted or repelled; Bayazid says, “His love preceded mine.” | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | high | During prayer, a voice threatens to reveal what it knows of Khurqānī; he replies that he could reveal what he knows of divine mercy and grace. The voice answers that each should keep the other’s secret. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | medium | When the aspirant gives God his nothingness, God gives him His All. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | medium | According to high mystical theory, repentance is an act of divine grace coming from God to man, not from man to God. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10299-10392 | medium | Odysseus wakes and emerges; the attendants flee, but Nausicaa pities him, hears his account, calls the attendants back, orders food, drink, and clothing, and later admires him after Athene enhances his appearance, inviting him to her father's palace. | 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 | Eumaeus hospitably receives the apparent beggar and laments the absence of his master; Telemachus returns from his search and hears of the beggar. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 | high | Apollo's lyre was given by Hermes in exchange for the Caduceus or rod of wealth; the lyre could make a stone melodious. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 | high | The passage says Greeks believed Zeus sometimes took human form and came down to visit mankind, usually to punish the guilty or reward the deserving. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES. / JUPITER. / HERA (JUNO).; lines 1296-1386 | medium | Hera, Athene, and Aphrodite appeal to Paris on Mount Ida; Hermes conducts them; Hera offers dominions, Athene martial fame and glory, Aphrodite the loveliest woman, and Paris awards the apple to Aphrodite. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA). / MINERVA.; lines 1556-1567 | medium | Schools are under Minerva's care; schoolboys have holidays during her Greater Quinquatria festivals and bring their master a gift called the Minerval. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1700-1774 | medium | Demeter orders a temple and altar to be built on a neighbouring hill at Eleusis and promises to direct sacred rites and ceremonies in her honour before departing. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | medium | Aphrodite's magic girdle, the cestus, can inspire affection for the wearer and confer grace, beauty, and fascination. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 | high | Cassandra, daughter of Priam, promises marriage in exchange for Apollo's gift of prophecy, then refuses; Apollo cannot recall the gift and makes her predictions fail to gain belief. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 | high | Apollo obtains from the Fates a conditional reprieve for Admetus: someone in his family may die in his stead; his parents refuse, but Alcestis secretly devotes herself to death and dies while Admetus recovers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 | medium | Augustus invoked Apollo before Actium, credited his victory to Apollo's influence, and erected a temple enriched with part of the spoil. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 | medium | The Cumaean Sibyl offers nine books to Tarquinius Superbus, burns three after each refusal, and Tarquin buys the remaining three after the Augurs advise him to do so; the books contain important predictions for the Romans. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2881-2924 | medium | Hippomenes enters the race, obtains three golden apples from the Hesperides with Aphrodite's help, drops them during the course, and wins when Atalanta stops to gather the fruit. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 | medium | Hephaestus builds a golden palace on Olympus, makes dwellings for the gods, is attended by two moving golden female statues, forges Zeus's thunderbolts with the Cyclops, and receives Aphrodite in marriage; Aphrodite does not love him and mocks him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3209-3294 | high | Poseidon is invoked and propitiated by libation before a voyage, and receives sacrifices and thanksgivings after safe sea journeys. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 | high | Poseidon and Athene contest naming Cecropia; Poseidon strikes the ground with his trident and the horse appears, while Athene produces the olive-tree; the gods award victory to Athene and the city is called Athens. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 | high | Hermes plays the lyre; Apollo desires it and exchanges the oxen and animal dominion for it, leading to reconciliation between the brothers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY). / MERCURY.; lines 3938-3952 | medium | On Mercury's festival on May 25, merchants sprinkled themselves and their merchandise with holy water to ensure large profits. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 | high | Silenus wanders intoxicated into Midas's rose-gardens, is brought to Midas, receives hospitality for ten days, and is returned to Dionysus, who offers Midas a favor; Midas asks for the golden touch. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 | medium | In the Homeric-age belief summarized here, shades live in shadowy form and semi-consciousness, revived temporarily by drinking sacrificial blood offered by living friends. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | BACCHUS OR LIBER. / AIDES (PLUTO). / PLUTO. / PLUTUS.; lines 4365-4377 | medium | Plutus is described as son of Demeter and the mortal Iasion, and as god of wealth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 | high | In Athens, Hymen finds the maidens' parents distressed and promises restoration of their children if they will give him the maiden he loves in marriage. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 | medium | The Muses are honoured by mortals and immortals, led by Apollo in Olympus, invoked with libations and supplications, and said to grant knowledge, wisdom, eloquence, poetic thought, and musical harmony. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GANYMEDES. / THE MUSES. / PEGASUS. / THE HESPERIDES.; lines 5189-5203 | medium | Hera appoints the Hesperides as guardians of a tree bearing golden apples, which Gaea had presented to Hera at Hera’s marriage with Zeus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE MUSES. / PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES.; lines 5205-5246 | medium | Temples and altars honour the Graces; people seek their favour; incense is burnt daily, and banquet invocations and libations are made to them, partly because they moderate wine's effects. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS).; lines 5499-5583 | medium | Offerings to Pan are milk and honey in shepherds’ bowls; cows, lambs, and rams are sacrificed to him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PAN (FAUNUS). / FAUNUS. / THE SATYRS. / PRIAPUS.; lines 5635-5659 | high | Priapus is chiefly worshipped at Lampsacus; asses are sacrificed to him, and first-fruits with a milk-and-honey libation are offered. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FAUNUS. / THE SATYRS. / PRIAPUS. / ASCLEPIAS (AESCULAPIUS).; lines 5661-5710 | medium | Asclepias discovers cures, perfects healing so that he wards off death and restores the dead to life, and is popularly believed to be aided by Medusa's blood given by Pallas-Athene. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 | medium | AEsculapius worship was brought to Rome from Epidaurus during a great pestilence; after deliverance, Romans built a temple to him on an island near the Tiber mouth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE CAMENAE. / GENII. / MANES. / LEMURES (LARVAE) AND LARES.; lines 6006-6046 | medium | The Lemures are described as evil spirits haunting former earthly homes at night in frightening forms, causing alarm, and receiving propitiation through the Lemuralia. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE CAMENAE. / GENII. / MANES. / LEMURES (LARVAE) AND LARES.; lines 6006-6046 | high | The household Lar's statue stands in the place of honor beside the hearth, is associated with the family founder, is venerated by the family, and receives a portion of each meal. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE CAMENAE. / GENII. / MANES. / LEMURES (LARVAE) AND LARES.; lines 6006-6046 | medium | Public Lares guard the state, highroads, country, and sea; their temples are open, and sacrifices are offered on their altars for civic welfare. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LEMURES (LARVAE) AND LARES. / PENATES. / PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS. / TEMPLES.; lines 6070-6142 | medium | Lacedaemonians had no stately temples because Lycurgus required minimal outlay in worship and valued piety and devotion above costly buildings and sacrifices. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | TEMPLES. / STATUES. / ALTARS. / PRIESTS.; lines 6182-6199 | high | Priests are described as chosen mediators between gods and men who offer prayers and sacrifices for the people and instruct them on acceptable vows, gifts, and offerings. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 | high | Sacrifice is said to arise from gratitude to gods for protecting care and abundance lavished on mankind. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 | medium | Sacrifices to aerial divinities add music, altar dances, and sacred hymns praising divine deeds and gifts; the gods are invoked for continued favor and the service ends with a feast. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ORACLES. / SOOTHSAYERS (AUGURS). / AUGURS. / FESTIVALS.; lines 6341-6359 | high | The most ancient festivals followed the harvest or vintage and included many days of rejoicing, first-fruit offerings to the gods, prayers, and thanksgiving. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA. / PANATHENAEA.; lines 6448-6480 | high | The Panathenaea is described as an Athenian festival in honor of Athene-Polias, guardian of the state; the Lesser is annual and the Greater is every fourth year over several days. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PANATHENAEA. / DAPHNEPHORIA. / ROMAN FESTIVALS. / SATURNALIA.; lines 6496-6519 | medium | The festival brought rejoicing, cessation from labour, school holidays, gift-giving among friends, closed law-courts, and no business transactions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 | medium | Perseus needs winged sandals, a magic wallet, and Aides' helmet from the Nymphs; guided by Hermes and Pallas-Athene, he takes the Graeae's single eye and tooth until they give directions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 | medium | Jason reaches a broad, foaming river, sees an old woman asking for help, and carries her across despite the fierce torrent. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 | medium | The Argonauts anchor in the river Phases, see Ceuta and the grove of Ares, where the Golden Fleece hangs glittering from a magnificent oak-tree, and Jason offers a wine libation from a golden cup. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 | medium | Creon rewards Heracles with Megara in marriage, and Hermes, Phoebus-Apollo, Hephaestus, and Athene give him a sword, arrows, a golden quiver, and a leather coat. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 | medium | Pholus gives Heracles food and shelter; Heracles persuades him to open wine that belongs to all Centaurs, and the odor attracts many Centaurs armed with rocks and fir-trees. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 | medium | Eurystheus commands Heracles to cleanse Augeas’s stables in one day; Augeas, rich in cattle, agrees before Phyleus to give Heracles a tenth of the herds if he succeeds. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 | medium | Hippolyte agrees to give Heracles the girdle, but Hera disguises herself as an Amazon and spreads a rumor; the Amazons attack, Melanippe is wounded, and Heracles restores her to Hippolyte in exchange for the girdle. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 | medium | Heracles recognizes Ascalaphus, who revealed Persephone's swallowing of pomegranate seeds; Ascalaphus groans beneath Demeter's rock until Heracles removes it. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 | medium | The Pythia commands Heracles to expiate the crime by being sold by Hermes for three years as a slave, with the price given to Eurytus as compensation. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | 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 | OEDIPUS. / THE SEVEN AGAINST THEBES. / THE EPIGONI. / ALCMAEON AND THE NECKLACE.; lines 9018-9107 | medium | Alcmaeon returns from the Theban expedition, resolves to avenge Amphiaraus on Eriphyle for bribery and betrayal, kills her, and leaves with Harmonia's necklace and veil. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 | low | After ten years of preparations, a Greek embassy including Menelaus and Odysseus demands Helen's surrender from Priam; the demand is rejected and the fleet is ordered to Aulis. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9514-9591 | medium | Agamemnon sends distinguished chiefs to ask Achilles for aid, offering Briseis, marriage to his daughter, and seven towns, but Achilles refuses. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 | medium | Fighting men dedicate themselves to Odin, vow to die armed, and may wound themselves with spears to avoid death from old age or sickness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10215-10329 | high | Sigurd enters the doom ring with the two eldest Giukings; they stand beneath a sod on a shield, cut their arms, mingle blood in earth, and swear eternal friendship. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10331-10442 | medium | On the fourth morning Sigurd takes Andvaranaut from Brunhild's hand, replaces it with another ring, and receives her promise to come to the Niblung court within ten days. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 | high | Thorsten and Belé sail each spring; with Angantyr they recover Ellida, a magic dragon ship given by Ægir to Viking for hospitality and later stolen. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11061-11198 | medium | Frithiof tells Björn he will ask for Ingeborg's hand, sails near Balder's shrine, approaches Helgé and Halfdan seated on Belé's tomb, makes his request, invokes Belé's regard, and promises fealty and service. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11200-11340 | high | The young lovers meet every day during the kings' absence and exchange love-tokens; Frithiof gives Ingeborg Völund's arm-ring, which she promises to send back if compelled to break her promise to live for him alone. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 | high | During the tempest, Frithiof sings to reassure the crew; when danger becomes extreme, he remembers that Ran requires gold from those who would rest beneath the ocean wave, cuts his armlet with his sword, and divides it among his men. | 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 11477-11599 | medium | Frithiof and Atlé go to Angantyr's richly appointed hall, where Angantyr welcomes Frithiof as Thorsten's son. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1163-1296 | medium | Mocking the wild halloo results in being snatched up and whirled away; joining in good faith brings a horse's leg from above that becomes gold by morning if kept. | 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 11845-11957 | medium | Frithiof visits his father's burial mound, asks Balder how to make reparation, and receives a cloud vision of a new temple over Balder's grove. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 | medium | Gerda is compared with Venus and Atalanta; Skirnir offers golden apples; Freya is compared with Venus and Minerva. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 | high | Nifl-heim is compared with Hades; Mödgud guards the death bridge and demands blood; Charon demands an obolus; Garm guards Hel's gate like Cerberus; Nastrond is compared with Tartarus. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 | high | Odin visits Mimir's spring, the source of wit, wisdom, and memory, and Mimir requires one of Odin's eyes in exchange for a draught. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 | medium | Odin appears as Grimnir, refuses to explain himself, and Geirrod has him bound between two fires for eight days and nights without food. Agnar, secretly a menial in the palace, gives the captive a horn of 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 | 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 1830-1874 | medium | The first festival toast was drunk in Odin's honour; the first of May and Woden's day were sacred to him; people assembled at his shrine to hear scalds, who received golden bracelets or armlets called Odin's serpents. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 | medium | Frigga steals gold from Odin's statue for a necklace made by dwarfs; Odin seeks to make the statue speak through runes; Fulla brings a dwarf who puts guards to sleep and breaks the statue. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 | high | Odin wakes, sees the armed host, asks what Longbeards they are, and Frigga says he has given them a new name and must give a baptismal gift. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | medium | The shepherd enters a jewelled stalactite cave, sees a silvery central woman with maidens, chooses blue flowers, and Holda gives them with a lifespan condition plus seed to sow. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 | high | A wheelwright repairs Holda's damaged chariot; told to keep chips as pay, he keeps a few and finds them changed to gold the next day. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | medium | Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | medium | The passage connects Vrou-elde, the Milky Way name, Nerthus/Mother Earth, a guarded sacred car, a veiled yearly journey to bless the land, suspension of warfare, and ritual bathing in a secret lake that swallows assisting slaves. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 | medium | Brock says Sindri can make three superior objects; Loki wagers his head against Brock's on the result. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2733-2850 | medium | Sindri puts more gold on the fire and leaves Brock to blow the bellows; Loki, disguised as a gadfly, stings Brock, but Brock continues until Sindri draws out the ring Draupnir, which produces eight rings every ninth night and is called an emblem of fertility. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 | medium | The Æsir host Hrungnir in their halls; after drinking heavenly mead he boasts that he will destroy Asgard and the gods while sparing Freya and Sif. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 | medium | Thor wakes to find his hammer gone and warns Loki that giants might attack Asgard if they learn it is missing. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3614-3719 | high | With Gleipnir, the gods go with Fenris to Lyngvi in Lake Amsvartnir; Fenris mistrusts the slight bond and requires an Æsir to put a hand in his mouth as a good-faith pledge. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | medium | After the Æsir and Vanas agree to peace, both parties spit into a vase; from this saliva the gods create Kvasir, a wise and good being who answers questions and benefits mankind. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 | medium | Suttung avenges Gilling by seizing the dwarfs and placing them on a sea shoal; they save themselves by promising the mead. Suttung gives it to Gunlod, who guards the three vessels in a hollow mountain, while Hugin and Munin discover the hiding place. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3968-3988 | medium | The Bragaful toast is served in ship-shaped cups, and the sacred sign of the hammer is made over it. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 3991-4133 | medium | An eagle in a tree prevents the fire from cooking the meat, bargains for food, then takes too much; Loki strikes it with a stake, but the stake adheres to both, and Loki is dragged until he promises ransom. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 | high | The Æsir and Vanir exchange hostages after war; Hoenir goes to Vana-heim, while Niörd, Frey, and Freya take up abode in Asgard. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 | high | Frey is introduced as son of Niörd and Nerthus or Skadi, born in Vana-heim, welcomed in Asgard as hostage with his father, and given Alf-heim by the Æsir as a tooth-gift. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 | high | Skirnir says he can see no reason for despair and offers to woo Gerda for Frey if Frey lends him his steed and gives him his glittering sword as reward. | 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 | Frey, overjoyed at the prospect of Gerda, hands Skirnir the flashing sword and permission to use his horse. | 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 | Frey, overjoyed at the prospect of Gerda, hands Skirnir the flashing sword and permission to use his horse. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 | medium | Frey is invoked by married couples seeking harmony; successful couples are rewarded with boar flesh, later substituted by bacon or ham in English and Viennese customs. | 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 | high | Freya, goddess of beauty, is fond of adornments; in underground Svart-alfa-heim she sees four dwarfs making Brisinga-men, described as an emblem of stars or earth’s fruitfulness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6660-6800 | medium | After Giallar bridge comes Ironwood and Hel-gate; Garm watches near Gnipa cave and can be appeased with a Hel-cake, which is available to those who gave bread to the needy. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 | medium | Ran is goddess of death for those lost at sea, entertains the drowned in coral caves with couches and mead as in Valhalla, and loves gold, called the flame of the sea, which illuminates her halls. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 | medium | Frigga sends servants to secure vows from all creatures, plants, metals, stones, and other things not to harm Balder; all swear except mistletoe on the oak stem at Valhalla's gate. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7594-7696 | medium | Odin gives his magic ring Draupnir as an offering on Balder's pyre and is observed whispering into his dead son's ear. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 | medium | From an underground prison, Balder as sun and Nanna as vegetation send Odin as heaven and Frigga as earth the ring Draupnir, emblem of fertility, and a flowery tapestry symbolizing returning verdure. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8173-8286 | high | An unknown architect offers to build the fortress for sun, moon, and Freya; Loki urges a bargain requiring completion in one winter with only the horse Svadilfare as help. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 | high | The two sides conclude that unity brings strength, compose their differences, make peace, and ratify the treaty by exchanging hostages. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8803-8940 | medium | Helva's father tells Esbern he may marry Helva only after building a stately church at Kallundborg; Esbern bargains with a troll in Ullshoi Hill, who will build it if Esbern can name him or else lose his eyes and heart. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES; lines 9042-9171 | high | In Scandinavia and Germany, Alf-blot sacrifices of a small animal or a bowl of honey and milk are offered to elves; after missionary teaching, similar gifts are transferred to angels. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES; lines 9173-9193 | medium | Near Iceland, the exiles threw wooden images overboard and settled where the waves carried the posts. | 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 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 |
| 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 9862-9984 | medium | At Hreidmar's house, Loki throws down the dead otter; Hreidmar binds the gods and declares they will not be freed until they provide enough gold to cover the otter skin inside and out. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 | medium | The Phaeacians treat Ulysses as though he were a god, send him to his country by ship with gifts, and then deep sleep overtakes him and eases his sorrows. | record |
| Greek | The Odyssey | HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 | medium | The crew secures the ship, fills mixing bowls, makes drink offerings to the immortal gods, especially the grey-eyed daughter of Jove, and sails through the night until dawn. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11174-11276 | medium | The note says the final drink-offering should have gone to Jove or Neptune; it also says Echeneus proposes a drink-offering to Jove and characterizes Mercury as the god of thievishness and rascality likely to be useful to the Phaeacians. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11174-11276 | low | The note says Alcinous never actually gives the goblet, though he gives a chest, cloak, and shirt and probably supplies corn and wine. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 | high | The Pylians gather on the seashore to sacrifice black bulls to Neptune; nine guilds of five hundred men each have nine bulls per guild, eating inward meats and burning thigh bones on embers. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1136-1230 | high | The strangers are welcomed, taken by the hand, and seated by Pisistratus on soft sheepskins near Nestor and Thrasymedes. | record |
| Greek | The Odyssey | BOOK I / BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS.; lines 1424-1514 | high | Minerva flies away as an eagle; Nestor marvels, recognizes Jove's daughter, prays for favor upon himself and household, and vows an unyoked heifer with gilded horns. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1561-1661 | medium | Menelaus orders: "Take their horses out, of course, and show the strangers in that they may have supper." | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 | medium | Telemachus comments sadly on Ulysses and asks for sleep; Helen orders beds made with rugs, coverlets, and cloaks; servants carry a torch, make the beds, and the guests sleep in the forecourt. | record |
| Greek | The Odyssey | The Odyssey / PREFACE TO FIRST EDITION; lines 187-272 | medium | Poseidon has gone to the distant Ethiopians to receive a hecatomb of bulls and rams and feast, while the other gods gather in Zeus' halls. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2041-2133 | high | Menelaus asks Telemachus to stay ten or twelve days more and offers a chariot, three horses, and a beautiful chalice for remembering him during drink-offerings to the immortal gods. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 2135-2239 | high | Penelope stops crying, washes, changes clothes, goes upstairs with the maids, places bruised barley in a basket, and begins praying to Minerva. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 | medium | Calypso recognizes Mercury, welcomes him, offers to do what he asks if possible, and sets ambrosia and red nectar before him. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 | medium | Ulysses shudders, suspects a hidden motive, says a raft is dreadful for such a distant voyage, and requires Calypso to swear she means no mischief. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2561-2653 | high | Ino says Neptune is angrily troubling Ulysses but will not kill him; she tells him to abandon the raft, swim to the Phaeacian coast, wear her enchanted veil, and throw it back into the sea after reaching land. | record |
| Greek | The Odyssey | BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2655-2691 | medium | After recovering breath, Ulysses removes Ino's scarf and throws it back into the salt stream; Ino receives it from the wave. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2794-2880 | medium | Nausicaa calls Ulysses sensible, says Jove distributes prosperity, promises clothes and other reasonable aid, identifies the Phaeacians, and names herself daughter of Alcinous. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2882-2972 | medium | The maids stop fleeing, seat Ulysses in shelter, bring a shirt, cloak, and golden cruse of oil, and tell him to wash in the stream. | record |
| Greek | The Odyssey | BOOK IV / BOOK V / BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES.; lines 2974-2989 | medium | Ulysses asks Minerva to hear him, recalls that she did not heed him when Neptune was wrecking him, and asks to “find friends and be hospitably received by the Phaeacians.” | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 | medium | Ulysses reaches Arete and Alcinous, lays hands upon the queen's knees, the miraculous darkness falls away, and those present are surprised to see him. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 | high | After speaking, Ulysses sits on the hearth among the ashes; the assembly remains silent until Echeneus speaks. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3176-3259 | medium | Ulysses asks to sup despite sorrow and asks that at daybreak they help him get home. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3261-3292 | medium | Alcinous wishes Ulysses would stay, marry his daughter, become his son-in-law, and receive a house and estate. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3295-3396 | medium | Alcinous tells the Phaeacian leaders that the stranger wants an escort, orders a new ship and fifty-two young sailors prepared, and invites the leaders to help entertain the guest with Demodocus singing. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3599-3696 | high | Alcinous says the guest has singular judgment and orders thirteen leaders to give clothing and gold; he says Euryalus must apologize and give a present. | record |
| Greek | The Odyssey | THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII; lines 3698-3785 | high | Alcinous tells the Phaeacian leaders to stop Demodocus's song because the guest has been groaning and lamenting, and the festivities, escort, and presents are in his honor. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 390-492 | medium | Neptune has gone to the Ethiopians at the world's end to accept a hecatomb, while the other gods meet at the house of Olympian Jove. | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3900-3994 | medium | Odysseus says he will go with his ship to see whether the people are “uncivilised savages, or a hospitable and humane race.” | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3996-4072 | medium | Ulysses says they are Achaeans returning from Troy, driven off course, and asks the Cyclops for hospitality and visitor gifts under Jove's protection. | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4170-4268 | medium | Ulysses taunts the Cyclops for eating visitors in his cave and says, “Jove and the other gods have punished you.” | record |
| Greek | The Odyssey | BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 4270-4293 | medium | At the island where the rest of the ships were left, the returning men find comrades lamenting and waiting, beach the vessel, land the Cyclops' sheep, and divide them equitably. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4588-4678 | medium | Ulysses says he will not go to bed with Circe unless she swears not to harm him; she swears, and he then goes to bed with her. | record |
| Greek | The Odyssey | BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 | high | Circe instructs Ulysses to dig a cubit-sized trench, pour libations of honey-milk, wine, and water with barley, pray to the ghosts, and promise sacrifices including a black sheep for Teiresias. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 | medium | “Any ghost that you let taste of the blood will talk with you like a reasonable being” while those denied blood will go away. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 494-587 | medium | Telemachus sees Minerva while brooding among the suitors, goes to the gate, takes her hand and spear, welcomes her, and offers food before questions. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | medium | Proserpine sends up ghosts of famous wives and daughters; they gather around blood, and the narrator draws his blade to prevent them all from drinking at once while he questions them one by one about lineage. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | medium | Chloris marries Neleus after priceless presents and bears several children including Pero; Neleus sets a cattle raid as the condition for marrying Pero, and an unnamed seer is captured, imprisoned for a year, and later released after expounding oracles. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 | medium | The queen asks the Phaeacians whether Ulysses is tall, good-looking, and clever, and urges them not to send him away hastily or be stingy with gifts. | record |
| Greek | The Odyssey | BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 5712-5817 | high | Alcinous notes the guest's packed gifts of clothing, gold, and valuables and proposes additional tripods and cauldrons from the Phaeacians. | record |
| Greek | The Odyssey | PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 | medium | Telemachus thanks the visitor as one speaking to him like a son and offers bath, refreshment, and a valuable keepsake. Minerva refuses delay and tells him to keep the gift until her return, when she will reciprocate with one of equal value. | record |
| Greek | The Odyssey | BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. / BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA.; lines 6001-6093 | medium | Minerva disperses the mist; Ulysses sees his land, rejoices, kisses the soil, lifts his hands, and prays to the Naiad nymphs with a promise of offerings. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6096-6194 | high | Eumaeus tells the old man the dogs nearly attacked him, laments his lost master, and invites him inside for bread and wine before telling his story. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6196-6288 | medium | Ulysses eats and drinks ravenously without speaking while brooding revenge; the swineherd fills his usual bowl with wine and gives it to him. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6374-6464 | high | Eumaeus says he will treat the stranger kindly only "out of respect for Jove the god of hospitality" and from fear and pity. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6374-6464 | medium | Ulysses proposes that all the gods witness a bargain: if the master comes home, he receives clothing and passage; if not, Eumaeus' men may throw him from a precipice as a warning to lying tramps. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6466-6544 | high | A first piece is offered as burnt sacrifice to the immortal gods; a drink-offering follows; Mesaulius brings bread, the group eats and drinks, and the remainder is removed before bed. | record |
| Greek | The Odyssey | BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6466-6544 | high | Eumaeus praises the story and says the old man will lack neither clothing nor other reasonable needs for the present, though the next morning he must wear his old rags again until Ulysses’ son can provide cloak and shirt. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6547-6648 | high | Minerva returns to Olympus; Telemachus wakes Pisistratus and calls for the horses and chariot, while Pisistratus says they should wait until morning for Menelaus’s gifts and farewell. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6650-6731 | high | Helen gives Telemachus a robe as a keepsake for his future bride and says his mother should keep it until the wedding day. | record |
| Greek | The Odyssey | ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS. / BOOK XV; lines 6834-6930 | medium | Eumaeus tells the stranger to sit, drink wine, and listen during the long night, saying that those who have suffered take pleasure in recalling old sorrows. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7434-7526 | medium | Telemachus tells Penelope not to scold him after his narrow escape, but to wash, change dress, go upstairs with her maids, and promise hecatombs to all the gods if Jove grants revenge upon the suitors. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7434-7526 | medium | Telemachus takes Theoclymenus home; they lay down cloaks, bathe, are washed and anointed by maids, receive cloaks and shirts, wash hands from a golden ewer into a silver basin, and eat bread and other food. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7528-7613 | medium | Telemachus tells Penelope that Nestor hosted him like a son, knew nothing of Ulysses' fate, and sent him with horses and chariot to Menelaus; he also says he saw Helen at Lacedaemon. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7717-7818 | medium | Telemachus takes bread and meat and tells Eumaeus to take it to the stranger and tell him to beg from the suitors. | record |
| Greek | The Odyssey | BOOK XV / BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII; lines 7820-7923 | medium | Telemachus sneezes loudly as Penelope speaks; Penelope laughs and interprets it as meaning that all the suitors will be killed, then promises the stranger clothing if she believes him truthful. | record |
| Greek | The Odyssey | BOOK XVI / ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII; lines 8074-8175 | low | Ulysses makes a drink-offering, drinks, returns the gold cup, and Amphinomus walks away serious with foreboding; the narration says Minerva doomed him to fall by Telemachus. | 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 | Amphinomus advises the suitors not to take offense and not to do violence to the stranger or to any of Ulysses’ servants, leaving the stranger to Telemachus. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8620-8703 | medium | Euryclea covers her face, weeps, laments Ulysses, says Jove hates him despite sacrifices and prayers, and says Jove has prevented him from reaching home. | record |
| Greek | The Odyssey | ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8705-8786 | medium | Ulysses goes to Parnassus to receive gifts from Autolycus; he is welcomed by Autolycus, his sons, and Amphithea, and the household prepares a bull and feasts until sunset. | 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 XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9218-9315 | medium | The bow's history is recounted: Iphitus and Ulysses meet while pursuing lost livestock; Iphitus gives Ulysses the bow, Ulysses gives a sword and spear in return, and Hercules later kills Iphitus as his guest and keeps the mares. | record |
| Greek | The Odyssey | BOOK XVIII / BOOK XIX / BOOK XX / BOOK XXI; lines 9416-9503 | medium | Antinous says it is Apollo's feast, advises putting aside the bow, calls for drink-offerings, and proposes goat thigh bones for Apollo before trying the bow again. | record |
| Sufi | The Persian Mystics: Jámí | JUSTICE AND VIRTUE / HOW ALEXANDER ACQUIRED HIS POWER / FOURTH GARDEN / LIBERALITY; lines 1891-1925 | medium | A dog stands near the slave; he throws it one loaf, then gives it the other, and the dog consumes both. | record |
| Sufi | The Persian Mystics: Jámí | FOURTH GARDEN / LIBERALITY / SELF-SACRIFICE / GALLANTRY AND HUMOUR; lines 1952-1970 | medium | An Arab of the desert welcomes an Arab chief by reciting a qasida. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED; lines 1951-2004 | high | God buys the addressees' worthless wealth, gives light to the heart, accepts frozen lifeless bodies, and gives a kingdom beyond what they dream. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 | medium | A voice from heaven says God will accept her sorrows in place of blood shed in holy war, because she cannot go to battle like men. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 | medium | If never-ceasing bounty offered kingdoms or a hidden treasure set forth all that is, the speaker would bend down the soul, lay the face in the dust, and choose the love of such a one. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1675-1779 | medium | Phaedrus asks Socrates to make a new and better oration and promises, like the nine Archons, to set up golden images at Delphi of both of them. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 | medium | If they leave philosophy for ambition, wine, or carelessness, the wanton animals bring the souls together in bodily desire; afterward the pair consider that they have exchanged sacred pledges and must not break them into enmity. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 | high | The former humans live again as grasshoppers, do not hunger or thirst, sing from birth without eating or drinking, and after death go to the Muses in heaven to report who honors them. | record |
| Greek | Phaedrus | PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 | medium | “Ask the same for me, for friends should have all things in common.” | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 | medium | The tavern is glossed as instruction or worship, the tavern-keeper as teacher or priest, wine as divine knowledge, the idol as God, beauty as divine perfection, locks as glory, cheek-down as spirits around the throne, and the black mole as indivisible unity. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | medium | The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | medium | The speaker addresses a Turkish maid of Shiraz, offers his heart, would barter Bokhara and Samarkand for her mole, asks the cup-bearer for wine, and contrasts Paradise with Ruknabad and Mosalla. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 | low | At a marriage-feast revellers scatter gold; the gold of Hafiz’s heart lies despised and is unworthy to be cast at the feet of the fairest beloved. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | medium | If the Cup-bearer pours forth the speaker’s blood for wine, as milk flows from a mother’s bosom, the speaker’s heart should yield its crimson flood. | record |
| Sufi | Poems from the Divan of Hafiz | XXVII / XXVIII / XXXII / XXXIII; lines 2527-2559 | low | The jewel of the secret treasury, Love’s treasure casket, seal, and key remain as before and cannot be broken or stolen by thieves. | record |
| Sufi | Poems from the Divan of Hafiz | XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 | medium | The speaker dreams of angels outside the tavern door; they knock in vain, weep, and mold a cup from Adam’s clay, while Love’s red wine is brought to the speaker. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 289-349 | medium | Mansur is described as brave, reckless, a patron of learning, and one who distributed 200 tomans daily among the poor scholars of Shiraz. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3107-3219 | low | Timur asks Hafiz why he would exchange Bokhara and Samarkand for the black mole on his mistress’s cheek; Hafiz says such generosity explains his poverty, and Timur gives him hundreds of gold pieces. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 | medium | At Lar, Hafiz finds an acquaintance plundered by robbers and reduced to beggary; moved by compassion, he gives him the remainder of the money. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 | medium | Hafiz sends the poem to Feiz Allah as an excuse; the vizier reads it to Mahmud Shah, who admires it and sends Hafiz a further present. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 10303-10413 | medium | The king summons Vaśishṭha and commands him to ordain the fast for Ráma and his wife so that joy may bless Ráma’s reign. | record |
| Hindu | The Ramayan of Valmiki | BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 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 11151-11309 | medium | The king, described as enthralled by love, swears by Ráma, his dear son and heir, that he will grant Kaikeyí’s request. | record |
| Hindu | The Ramayan of Valmiki | INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 | medium | Ráma speaks with Sugríva, they form friendship, Báli is slain, Sugríva reigns, hosts and spies are organized, Ráma gives a ring, a cave is mentioned, Sampati becomes a friend, and Hanumán leaps across the sea toward Lanká. | 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 | medium | 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 IX. The Plot. / Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed.; lines 13791-13922 | medium | The blessing invokes virtue, gods, saints, Viśvāmitra’s arms, holy fires, altars, sacrificial grounds, trees, rocks, lakes, mountains, Indra, the Sun, Varuṇa, time divisions, planets, celestials, elements, texts, spells, and the creator to protect Rāma. | record |
| Hindu | The Ramayan of Valmiki | BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 | medium | The pair are likened to heavenly minstrels and to Rama in form; they sing before ascetics, whose eyes fill with tears and who praise the singers’ skill and the bard’s verses. | record |
| Hindu | The Ramayan of Valmiki | Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14506-14679 | medium | Rama accepts taking Sita to Dandaka's wild, asks her to pursue duty with him, and commands her to distribute food, treasures, garments, jewels, ornaments, beds, and cars. | record |
| Hindu | The Ramayan of Valmiki | Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14681-14760 | medium | Rama says that with Lakshman’s aid he wishes to bestow gold and wealth on devoted Brahmans and provide livelihood for servants in his house before leaving. | 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 14763-14933 | high | Lakshman fetches Suyajna from the hall of Fire; Rama and Sita receive him with Agni-like honor and give ornaments, a bed, an elephant named Victor, and a thousand gold coins. | 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 14763-14933 | high | Trijat comes in ragged cloth to Rama, asks for pity, and is told he may have cows as far as he can throw his staff; he throws it to the farther bank of the Sarju, and cows in that range are driven to his cottage. | 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 14763-14933 | medium | Trijat comes in ragged cloth to Rama, asks for pity, and is told he may have cows as far as he can throw his staff; he throws it to the farther bank of the Sarju, and cows in that range are driven to his cottage. | 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 14763-14933 | high | Trijat requests means to aid his sacrifice, and Rama gives the wealth needed for the offering. | 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 | Sita and the brave princes give much wealth to Brahmans, then go to the monarch's house to see the aged king. | 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 | medium | The king orders his gold and corn sent with Ráma to soothe exile, support sacrifice in pure places, give largess, and meet hermits; Ayodhyá is left to Bharat. | 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 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 | Rama tells Guha that he must refuse gifts, will wear grass, bark, and hide, live on roots and fruit, seek the woods as an anchoret, and asks only that the horses be fed. | 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 | Lomapád is said to sit on Anga’s throne, and his folly brings a plague upon the land. | 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 | Lomapád asks priests how to stay the plague; they advise bringing Vibháṇdak’s child by persuasion, capture, or guile and wedding him to the king’s daughter. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17611-17766 | high | Halfway across, Sita prays to the Ganga as a divine queen, asks protection for Rama during fourteen years of banishment, and vows cattle, robes, food, wine, flesh, rice, hymns, and offerings at shrines after safe return. | 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 17922-18072 | medium | Bharadvāja orders water, a bull, honor-gifts, drink, food, berries, roots, and a cottage; he says he knew of Rāma’s sinless banishment and invites him to dwell by the mingling floods. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18075-18216 | high | Midstream Sītā prays to the goddess Kālindī that Rāma may keep his vow and promises a thousand kine and a hundred jars of wine when Rāma returns to Ikṣvāku’s city. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 | high | Rama says a sacrifice for the cot must be performed with venison as scripture bids; Lakshman shoots a buck, brings it back, and prepares it in the kindled fire. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 | medium | Rama, Lakshman, and Sita raise suppliant hands to Valmiki, ask to stay by the mountain, and are welcomed and honored by the sage. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 1951-2125 | medium | Rishyasring welcomes the visitors with guest-gift, water for their feet, fruit, and roots; they offer him counterfeit fruits, sweets, dainties, mead, and holy water. | 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 | medium | The envoys are to bring fine silk garments, gems, and other precious things as gifts for Bharat and the king. | 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 IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 | high | Village herdsmen tell Vibháṇdak that Lomapád, lord of the Angas, bestowed hamlets, cattle, and riches on Rishyaśring. | 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 LXXXI. The Assembly. / Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat.; lines 22113-22211 | medium | Guha says he brought the best he had, including varied food and fair fruit, to serve his honored guest. | 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 | An old Brahmanic prophecy describes Daśaratha of Ikshvāku’s line, his friendship with Lomapād, Lomapād’s childless grief, and Daśaratha giving his daughter Śántá to him. | 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 | Bharadvája rises to greet Vaśishṭha, recognizes Bharat, gives grace-gift, water for feet, and fruit, and asks about Ayodhyá while avoiding mention of the dead Daśaratha. | 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 22557-22607 | medium | The hermit tells Bharat to bring all his host; Bharat complies. The hermit goes to the chapel where the sacred fire burns and purifies his lips with water. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23351-23518 | high | Rama says the suppliant must be protected, but the dart cannot fly in vain; the crow must give some part of its body to save its life. | 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 XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24124-24238 | high | At the stream they shed funeral drops; Ráma fills his hollowed hand, turns south, and says, “This sacred water clear and pure... Accept it where the spirits live!” | record |
| Hindu | The Ramayan of Valmiki | Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24124-24238 | medium | After the rite, Ráma and his brothers offer tribute to the father's shade: jujube fruit mixed with dried Ingudí seed, placed on sacred grass, as a cake for the great 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 | Learned men are told to ensure rites are properly performed, to call Brahman visitors, erect pavilions and booths, provide stables, chambers, tents, food, drink, and honor for guests of every rank without slight. | 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 | medium | “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 25822-25995 | high | Anasúyá is delighted, kisses Sítá’s head, offers a blessing or boon from merit gained through long rites and toil, and Sítá answers that nothing remains to wish for. | 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 offers Sítá to Ráma with pure water, but Ráma declines until he knows his father’s mind; messengers bring Daśaratha. | record |
| Hindu | The Ramayan of Valmiki | Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals. / Canto CXIX. The Forest.; lines 26143-26234 | medium | Anasúyá embraces Sítá, praises her pleasant tale, notes the coming night, and asks Sítá to array herself in heavenly raiment before going to her lord. | 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 | medium | 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 | medium | The sages welcome Rama, Sita, and Lakshman, admire them, lead Rama into a leaf-roofed cot, wash his feet, bring roots and fruits, bless him, and say all they have is his. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26398-26573 | medium | Virádha says he is a giant and that by Brahmá’s grace he has “a charmed frame which ne’er / Weapon or shaft may pierce or tear”; he orders the brothers to leave the woman with him or die. | record |
| Hindu | The Ramayan of Valmiki | Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 | medium | The prostrate giant recognizes Rāma, names the Maithil dame and Lakṣmaṇ, says he was Tumburu, and explains that Kuvera cursed him until Rāma destroys him, after which he will regain his proper shape and heaven. | record |
| Hindu | The Ramayan of Valmiki | The Ramayan of Valmiki / CONTENTS; lines 278-475 | medium | Book IV titles include Ráma’s lament, Sugríva’s alarm, Hanumán’s speech, Lakshman’s reply, the league, the tokens, Ráma consoled, Ráma’s promise, Sugríva’s story, Dundubhi, the palm trees, return to Kishkindhá, the challenge, Tárá, the fall of Báli, Báli’s speech, Ráma’s reply, laments for Báli, Sugríva’s lament, Ráma’s speech, the coronation, Ráma on the hill, the rains, counsel, envoys, gathering, Sugríva’s departure, the Vánar host, armies of the east, south, west, and north, the ring, and the departure. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27815-27977 | high | Agastya tells Rama to accept a divine bow of red gold and diamonds made for Vishnu, a sun-bright shaft given by Mahendra, an endless quiver, fiery arrows, and a golden-hilted sword. | record |
| Hindu | The Ramayan of Valmiki | Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27815-27977 | medium | Agastya embraces Rama, welcomes him, asks if all is well, seats him, feeds the flame with holy oil, brings guest gifts, and serves simple woodland fare to the three. | 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 | After the task is done according to law, the king grants eastern, western, southern, and northern regions to different priestly officiants at the great Slaughter of the Steed. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28531-28684 | medium | Rama, Lakshmana, and Sita reach the Godavari, bathe, offer libations to every deity and shade, and praise the Sun and sinless Gods. | 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 | The gods explain that Rávaṇ won Brahmá’s favor through severe penance and was protected from all living things except man, so only a man can kill him. | 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 3020-3153 | high | Daśaratha is described as childless and preparing the rite that wins an heir. | 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 3020-3153 | medium | A vast, splendid being emerges from the sacrificial flame, dark and robed in red, carrying a gold vase with a silver lining filled with heavenly nectar. | 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 | high | When the high-souled monarch's Aśvamedh rite is finished, the gods obtain sacrificial dues and return to heaven; saints, kings, and chieftains also withdraw. | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32481-32639 | high | Sītā is deceived by the stranger’s saintly look and Brahman guise, gives him attention as a guest, offers a seat, water for his feet, and woodland food. | 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 | Rishyaśring and Śántá depart with Daśaratha’s escort; Śántá rides in a canopied car with gifts, animals, and gems, and willingly accepts the forest hermitage. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3465-3507 | medium | The saintly hermit hears pleasant words and pours a benediction on the king, ministers, and town. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 | medium | Danu asks to lend counsel and aid if Rama will burn his corpse with fire. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 | medium | Kabandha says Sugrīva will help Rāma search for Sītā; he urges Rāma to go at once, make Sugrīva his friend, and form a solemn alliance before the attesting flame; Sugrīva is said to wear all shapes and help those who seek aid. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 | medium | The king welcomes the sage, comparing his arrival to amrit, rain, a son to an heirless man, and other blessings; he says he grants the sage’s wish and calls him his deity. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3650-3817 | medium | The sage asks for the king’s eldest son Ráma, described as a brave hero youth, saying Ráma can lay the demons low and that the sage’s power will shield him and strengthen his arm. | record |
| Hindu | The Ramayan of Valmiki | Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 | medium | Savari comes to meet the sons of Raghu, raises her hands, bows, presses their feet, and gives water for lips and feet. | record |
| Hindu | The Ramayan of Valmiki | Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 | medium | Hanuman announces Rama and Lakshman to Sugriva, praises Rama’s lineage and virtue, states that Ravana stole Rama’s wife in the forest, and says Rama seeks Sugriva’s aid. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38129-38274 | medium | Rama praises Sugriva's counsel, says his strength is restored, and asks him to trace the Maithil lady and help find Ravana. | 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 | "Thou, Báli, in thy brother’s life / Hast robbed him of his wedded wife, / And keepest ... / His Rumá for thine own delight." | 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 | medium | Rāma says Sugrīva is dear like Lakshmaṇ, that he swore to restore Sugrīva's wife and kingdom, and that honour binds him to help a faithful friend. | 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 sage invests Rāma with two spells, called the mighty and the mightiest, and says they will prevent fatigue, age, change, and attacks by powers of darkness. | 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 | medium | Báli asks Sugríva to protect Angad as his own, praises Angad’s future prowess, describes Tárá’s skill in signs and foresight, urges fidelity to the son of Raghu, and offers his gold chain. | 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 describes his brother's fate as a crushing sin, compares it to Indra's slaying of Viśvarúpa, says earth, sea waters, women, and trees bore Indra's sin, and asks who will relieve his own burden. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40726-40834 | medium | The funeral train completes the rites, goes to the flowing stream, and offers water libations to the departed shade, with Angad first and Tárá and Sugríva present. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4081-4216 | medium | Viśvámitra proposes bathing and staying one night in the grove; the hermits foresee the guests, offer guest-honors and water for washing feet, converse, pray in the evening, and sleep until morning. | 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 | Rāma contrasts Sugrīva’s ease after regaining queen and realm with his own loss of realm and queen; the rains delay action against Rāvan, so he waits for Sugrīva to remember his debt. | 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 | medium | The son of Raghu accuses Sugríva of repose, lack of pity, scorn for the dispossessed exile oppressed by Rávaṇ, and neglect of the hour of action after his hopes have succeeded. | 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 | Sugriva is urged to go with son and kin, bow before the prince, follow Rama's command, and remain true to his pledged word. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41805-41957 | medium | Lakshman tells Tara that Sugriva spends his days in pleasure, neglects duty, friends, state affairs, and the agreed four months in which he should have helped Rama’s side. | 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 | medium | Lakshman says a truthful and grateful prince is praiseworthy, but a king who breaks a promise to helpful friends is unfit and sinful. | 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 XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 | medium | Bright plants from pure seed on the sacred summit bear luscious fruit sweet as Amrit; one who eats it is free from hunger for a whole moon, and the Vanaras cull the ripe fruit from the sacrificial ground for Sugriva. | 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 | medium | Sugríva replies that his power, strength, and hope had been lost, the Vánars had another lord, and all was restored by Ráma’s grace and Lakshmaṇ’s aid. | record |
| Hindu | The Ramayan of Valmiki | Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 | medium | The Vánars enter the cave portal holding one another’s hands, press through maze-like groves, and say the woman has fed and preserved them when they were about to die. | 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 | Indra and the gods praise Ráma’s deed and ask Viśvámitra to give him heavenly arms once entrusted by Kriśáśva, because he has a future mighty deed to do for them. | 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 | Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46843-47020 | medium | Hanuman gives Sita Rama’s engraved golden ring; Sita takes it, weeps with joy, and is reassured. | record |
| Hindu | The Ramayan of Valmiki | Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 | medium | Sítá sends signs Ráma would know, gives the sea-born gem, says she will gaze on his ring, and states that after one month she must die as the giants’ prey. | record |
| Hindu | The Ramayan of Valmiki | Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone.; lines 4917-5003 | medium | The saints, led by Viśvámitra, say Janak of Mithilá has planned a noble sacrifice and that Ráma will go with them to behold a wondrous bow given by the assembled Gods. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 | medium | The gods ask Himālaya to yield Gaṅgā to help their vows; he gives her for the welfare of the three worlds, and she is described as cleansing, saving, and purging sinners as she flows to the sea. | record |
| Hindu | The Ramayan of Valmiki | Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54847-55004 | medium | Rāvaṇ says long penance won Brahmā’s grace, life-assurance against gods and fiends, burnished mail, and a deadly bow, and he vows to kill his son’s slayers. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun.; lines 55285-55354 | high | Agastya says proper worship of the Lord of Light prevents oppression by evil and gives support and comfort. | 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 | medium | Maheśvar praises Ráma as a strong-armed hero who fought nobly and dispelled a doom over earth and heaven, bringing light and bliss to the worlds. | record |
| Hindu | The Ramayan of Valmiki | Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 | medium | After Ráma rests through the night, Vibhishaṇ comes at morning and offers oil, scents, rich attire, ornaments, brimming urns, and women attendants for his bath. | 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 | low | 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 | medium | 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 | medium | 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 | medium | Ráma gives largess to Bráhmans, including cattle, horses, robes, pearls, gems, and gold; he gives a jewelled chain to Sugríva, armlets to Angad, and a pearl string to Sítá. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 | high | Bhagírath checks his senses, raises his arms, endures five fires, fasts severely, lies in winter water, and uses clouds as shelter during rain for thousands of years. | record |
| Hindu | The Ramayan of Valmiki | APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57465-57499 | high | Gods and divine beings, including Brahma, Śiva, Náráyana, guardians of the world, mothers of the Immortals, Yakshas, Indra, and the Maruts, are described as present to receive a share of the offering. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57608-57690 | high | 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 | high | Meghanáda captures Indra, binds him with magic, carries him to Lanká, and after Brahmá intercedes, releases him in exchange for the boon that sacrifice to the Lord of Fire will make him invincible in coming battle. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58449-58532 | high | Paraśurāma offers sacrifice to the King of the Gods, presents the earth to ministering priests, gives it to Kaśyapa, and retires to Mahendra mountain where he still resides. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58534-58632 | medium | The hawk refuses lamb and deer, says falcons feed on doves by Heaven’s decree, and asks for the king’s own flesh weighed against the bird. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58635-58745 | high | Before the intended inauguration, Rama and Sita fasted; Rama bathed, approached Narayana's idol, offered clarified butter into kindled fire, drank the remainder, and lay with Sita on Kusa-grass before Vishnu's altar. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58635-58745 | medium | “The gods do not eat the food offered by a king, who has no house-priest (Purohita).” | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 | medium | Daksha falls down dismayed and asks the mighty conqueror for aid, requesting that the oblations and difficult labor not be made vain. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59726-59842 | medium | Editorial note: Indra sends Rāma his own chariot, charioteer, and arms; this is said to be analogous to the Aeneid passage where Venus descends from heaven and brings celestial arms to Aeneas before battle. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 | medium | After a thousand years, a gentle sage with staff and can, lord of the art of healing man, rises from the ocean. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62216-62330 | high | The arghya is defined as a libation or offering to a deity, Brahman, or venerable person, with ingredient lists including water, milk, grass, curds, clarified butter, grains, flowers, and sesamum. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 | medium | Notes identify several woods and state that Yupa sacrificial posts made from Bilva, Khadira, or Palasa wood are linked respectively with desires for food and fatness, heaven, or beauty and sacred knowledge. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62565-62694 | medium | Pradakshina is defined as walking around an object with the right side toward it as a mark of respect; the note compares a Gaelic deasil ceremony of walking three times around a person according to the sun’s course. | record |
| Hindu | The Ramayan of Valmiki | Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 | medium | Gods, Titans, and minstrels churn the troubled main until Amrit appears; a fratricidal war begins between Aditi’s sons and Diti’s sons over the prize. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 | medium | The high-eared horse of Indra is compared with production of a horse from the sea by Neptune. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 | high | Ghí or clarified butter is glossed as holy oil and as one of the essentials of sacrifice. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 | high | A Bráhman’s daily duties include Veda study and teaching, oblations to departed spirits, sacrifice to gods, hospitality to men, and a food gift to all creatures. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 | high | A note discusses Ambarísha, Richíka, anachronism in Indian mythology, and a possible indication of an epoch when animal immolation replaced human sacrifice. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63301-63465 | high | Bali is defined as presentation of food to all created beings, one of five great sacraments, performed by throwing a small offering such as ghee or rice into the open air behind the house. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 | high | Gayá is called a holy city where funeral offerings are made in honor of ancestors. | 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 | Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air. | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 | high | 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 | high | Sacred fire is produced by rubbing two pieces of wood; in marriage and solemn covenants fire is the holy witness before whom agreement is made, with a Roman/Spenserian comparison noted. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 | medium | The Visvadevas are daily recipients of household sacrifice; their privilege is said to have been conferred by Brahma and the Pitris as reward for austerities on Himalaya. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65705-65848 | medium | The Pitris are described as forefathers or spirits of the dead, whether individual ancestors or progenitors of mankind, receiving worship and food offerings. | record |
| Hindu | The Ramayan of Valmiki | Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 | high | Gautam curses his wife to live unseen in a lonely grove under severe vows until Ráma comes; honoring Ráma as guest will cleanse and restore her. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 | medium | Arghya is a respectful offering to gods and venerable men consisting of rice, durva grass, flowers, and other items with water. | record |
| Hindu | The Ramayan of Valmiki | FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65850-65967 | medium | The note summarizes blessings for readers or hearers of Rama's tale: long life, victory, absolution from sins, sons, riches, a desired husband, reunion with kin, fulfilled desires, and fulfilled prayers. | 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 | high | Rama praises Janak's preparations: many Brahmans, sages' tents, wagons, and a place needed for rest. | 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 | high | The ascetics are bright like fire, made pure by austerities, bound by severe vows, feeding on water, air, leaves, roots, or wild fruit; Bálakhilyas pray and tend the flame. | 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 | Viśvámitra, satisfied by the feast, asks Vaśishṭha to let Dapple-skin be his for a hundred thousand kine, calling the cow a wondrous jewel fit for a monarch. | record |
| Hindu | The Ramayan of Valmiki | Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 7001-7065 | medium | Vaśishṭha answers Viśvámitra that he will not sell his cow even for enormous sums and says she always makes her home with him. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7798-7982 | medium | Ambarísha offers cattle and searches distant lands, peoples, towns, groves, and hermitages for a sacrificial victim. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7984-8153 | medium | The youth is declared free from blemish, clothed in red, tied as a victim beside a pillar, and while bound raises hymns to the Fire-God, Indra, and Upendra. | record |
| Hindu | The Ramayan of Valmiki | Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8155-8318 | medium | At the end of the vow, as the saint prepares to eat bread, Indra in Bráhman guise asks for food; the saint gives all, then remains fasting, faint, silent, and breath-controlled. | 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 LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 8320-8460 | medium | The rejected suitors besiege Mithilá for a year; after Janak’s penance, the gods send a fourfold host and the attackers flee. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | high | Ráma kills Kabandha and burns the body; Kabandha emerges from the flame in a lovely form and gives guidance. Ráma reaches Pampá, gains Hanumán’s friendship, and forms a sacred-flame alliance with Sugríva. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 | medium | Following Sampáti’s counsel, Hanumán leaps two hundred leagues across the sea to Lanká, finds Sítá beneath Aśoka boughs, gives her Ráma’s ring, and receives a pledge from her hand. | 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 | The passage instructs the king first to give cows as dowry for each royal spouse, pay offerings to spirits, and solemnize the wedding day. | 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 | Daśaratha bids Janak farewell, follows the two holy sages, reaches his palace, and has the rites paid with solemn care. | 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 | Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9219-9310 | medium | As each daughter leaves her bower, King Janak gives splendid dowers: textiles, troops, vehicles, animals, attendants, slaves, silver, coral, gold, and pearls. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle.; lines 9313-9429 | high | The challenger ignores Daśaratha and tells Ráma of two celestial bows: one given to the Three-eyed God and another to Vishṇu; the gods ask the Sire Most High to test the rivals' might. | record |
| Hindu | The Ramayan of Valmiki | Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle.; lines 9313-9429 | high | Vishṇu's bow is lent to Richíka and inherited by Jamadagni; Arjun kills Jamadagni by guile; the challenger avenges him against warriors, conquers earth, gives it to Kaśyap, and retires to Mahendra for penance. | record |
| Hindu | The Ramayan of Valmiki | CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 993-1155 | medium | The poem declares that readers or hearers of Ráma’s deeds are freed from sin, gain heaven with kin, and receive benefits according to social status. | 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 | medium | The palace and gates are to be decorated; food, curds, milk, largess, oil, and grain are to be supplied for Brahmans; prayers, musicians, dancers, decorated trees and shrines, presents, and armed soldiers are arranged. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1014-1098 | high | Mendicant prophets promise rich men atonement for their own or ancestral sins through sacrifices, games, charms, and invocations; they appeal to books attributed to Musaeus and Orpheus and promise to get souls out of purgatory. | record |
| Greek | The Republic | THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 | high | Mendicant prophets visit rich men's doors, claim divine power to atone for sins by sacrifices or charms, and promise to harm enemies through magic arts and incantations that bind heaven. | record |
| Greek | The Republic | PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 11969-12129 | medium | The speaker rejects love of money, songs about gifts persuading gods and kings, Phoenix’s advice to Achilles about Greek gifts, and stories of Achilles acting for gifts or payment. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 | medium | The philosopher's religion is described as dwelling in ideas while still offering a cock to Aesculapius and praying at sunrise. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1543-1614 | medium | Citizens must not receive bribes or endorse sayings that gifts persuade gods and kings; Phoenix's advice to Achilles to seek money and Achilles's receipt of gifts or ransom are rejected. | record |
| Greek | The Republic | BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 | medium | The passage asks whether gold and silver would profit someone who enslaves the noblest part to the worst, compares this with selling children into slavery, and cites Eriphyle taking a necklace as the price of her husband’s life. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8632-8770 | medium | “I went down yesterday to the Piraeus with Glaucon... that I might offer up my prayers to the goddess (Bendis, the Thracian Artemis.)” and to see the new festival and processions. | record |
| Greek | The Republic | INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 8772-8893 | medium | Cephalus says wealth helps a good person avoid deception and fraud, depart to the world below without fear about offerings due to gods or debts owed to men, and gain peace of mind. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | medium | The cup of life should not contain remorse; tears return salt for salt and smart for smart; life is clay, the soul spins it, the Potter is the will, the pot is the mind, experience is the wheel, and action turns it; good gives peace and bliss, evil gives pain and death. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 | medium | Khayyam proposes that the one among the three whom Fortune most favors should aid the other two and heap benefits upon them; the others accept eagerly. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10912-11004 | medium | Nizam-el-Moulk's two friends come to recall the contract concluded among them, and he asks what they demand of him. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 | medium | The speaker says he presents himself at the mosque through duty but not to pray; he stole a sedjaddeh or prayer-rug, wore it out, and returned repeatedly. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | The passage warns a worldly person to consider the terrible day and last breath, urges taking wine from the eternal cupbearer to be freed from cares, describes an endless circular walk and two classes of men, and prays for relief from worldly vicissitudes. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 | medium | A custom of throwing a little wine on the ground before drinking is noted; the editor considers liberality, libation to Earth, and sacrifice of superfluity as explanations. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIII. / XLIV. / XLVIII. / LVIII.; lines 3456-3549 | medium | At the open tavern door in dusk, a shining angel-shaped figure bears a vessel on his shoulder and bids the speaker taste; the contents are the grape. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIII. / LXXV. / LXXVI. / LXXVII.; lines 3831-3898 | medium | The quatrain asks whether a helpless creature must repay pure gold for dross and answer for a debt never contracted, calling it a sorry trade. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 | low | “Ah, contrite Heav'n endowed us with the Vine / To drug the memory of that insolence!” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 | medium | “let us make a vow, that to whomsoever this fortune falls, he shall share it equally with the rest” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 | medium | The speaker says he drowns in sin, asks for clemency and light, and calls a heaven earned by painful works a wage rather than a free gift. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | low | Wine-houses flourish through the speaker's thirst; remorse weighs on him; he says that if he had not sinned, mercy would have nothing to do, and mercy depends on his sins. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 | medium | The quatrain says to give the poor their portion, avoid injury and abuse, and receive heaven and wine; the note compares Koran ii.172 on piety and giving wealth to the needy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | medium | An idol beloved of the speaker gives him a cup, and when he refuses, urges him to drink to gratify the idol's heart. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 | medium | Gods and humans admire Alcestis' noble action, and the gods grant her the privilege of returning alive to earth. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1493-1543 | medium | Voluntary service to another for improvement in wisdom or virtue is not dishonorable or flattery. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 | medium | Sacrifices and divination are described as the art of communion between gods and men; divination is called “the peacemaker of gods and men.” | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 | medium | Phaedrus interrupts, saying Socrates may become absorbed in conversation with a good-looking partner, and reminds the group that each owes an encomium on Love as a tribute to the god. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 | high | Diotima says Love is neither mortal nor immortal, but a great daimon between divine and mortal; he conveys prayers and sacrifices to gods and divine commands and replies to humans, spanning the chasm between them. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | medium | Agathon attributes voluntary obedience, justice, temperance, courage, wisdom, poetic power, creation of animals, invention of arts, authority over gods, and banquet harmony to Love. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | high | Socrates reports that Diotima, a wise woman of Mantinea, taught that Love is between fair and foul, good and evil, and is a demon or intermediate power conveying prayers to gods and commands to humans. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2571-2651 | medium | Alcibiades asks Agathon for ribands to crown Socrates' head, calls Socrates a universal despot and conqueror of all mankind in conversation, then crowns Socrates and reclines. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2763-2834 | medium | Socrates replies ironically that if Alcibiades sees in him a higher beauty, the proposed sharing would let Alcibiades gain true beauty for appearance, like Diomede receiving gold for brass, and warns him to look again. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 | medium | Alcibiades says Socrates saved his life when he was wounded, rescued him and his arms, and deserved the prize of valour but wanted Alcibiades to receive it. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 504-591 | medium | Phaedrus' discourse is described as half-mythical and half-ethical; it treats honour and dishonour, love's antiquity, the blessing of having a lover, love as an incentive to daring deeds, examples of Alcestis and Achilles, and the claim that gods favour returned love from the beloved because the lover is nobler and more divine. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10737-10825 | medium | Cuchulain sends a like portion of every healing herb, grass, and curing charm across the ford to Ferdiad, so that Ferdiad will not be said to have had less care if he falls. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10827-10946 | medium | The fighters cease, disarm, exchange three kisses, share a night encampment through their attendants, receive healing with philtres, spells, and charms, and send equal shares of healing substances, food, and drink across the ford. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1089-1183 | medium | Medb orders macRoth to request a one-year loan of the Brown Bull, offering fifty heifers, the bull's return, and, if needed, land, a valuable chariot, and her friendship. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1186-1316 | medium | Runners in Dare's house debate his goodness and say that if the bull were not willingly given, it would be taken by force. | 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 sends macRoth to ask Dare for the loan of Donn Cualnge, the Brown Bull; Dare first agrees but withdraws his promise after a drunken messenger speaks against him. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM; lines 4916-5021 | medium | Lugaid comes to parley with thirty horsemen; Cuchulain greets him with offers of wild goose, salmon, and three sprigs, and says another man will take his place at the ford. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6833-6962 | medium | Ferbaeth is summoned to Ailill and Medb's tent; Medb asks him to fight Cuchulain, rewards are promised, Finnabair and kingship are offered, and Ferbaeth is noted as sharing Scathach's training with Cuchulain. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 7121-7265 | medium | Medb says Finnabair and Larine would be fitting together; Ailill says Larine shall have Finnabair if he brings Cuchulain's head; Larine agrees and shakes with joy. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 8046-8157 | medium | Cuchulain is weary and thirsty; the Morrigan comes from the fairy dwellings disguised as an injured old hag, milking a tawny three-teated cow, seeking redress because Cuchulain's wounded do not recover unless he aids the healing. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9434-9566 | medium | Ferdiad comes for honour and fear of shame, judging death by valour preferable to death by satire; in camp he is honoured, served strong liquor, and becomes drunken and merry. | record |
| Celtic Irish | The Ancient Irish Epic Tale Tain Bo Cualnge | XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9568-9727 | medium | Medb tells Ferdiad he was summoned to receive a valuable chariot, garments, lands or their equivalent, residence and wine at Cruachan, hereditary freedoms, a golden brooch, Finnabair as wife, and Medb's friendship. | 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 pledged Ailill and gave him purchase-price: clothing for twelve men, a chariot worth thrice seven bondmaids, red gold, and silvered bronze. | record |
| Hindu | Maha-bharata | Draupadi in the Council Hall; Draupadi's Plaint; Insult and Vow of Revenge | medium | Yudhishthira loses wealth, kin, himself, and then Draupadi in the dice game and the Pandavas are reduced to exile. | record |
| Hindu | The Upanishads | Katha-Upanishad, Part First VII-Part Second IV | medium | Nachiketas went to Death's abode and waited without food or drink for three days. | record |
| Persian | Persian Literature, Volume 1 | Birth of Rustem; Simurgh aid, prodigious growth, and the white elephant feat | high | "A child will be born of mighty power, who will become the wonder of the world." | record |
| Persian | Persian Literature, Volume 1 | Zal, the son of Sam; exposure on Alberz, Simurgh fosterage, and return | high | The Simurgh tells Zal it has nursed him, named him Dustn, taught him language and understanding, and now must return him to Sam. | record |