Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Roman | The Aeneid of Virgil | PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 | medium | Juno says she has twice seven beautiful nymphs and promises the most beautiful, Deïopea, to Aeolus in lasting wedlock so she may live beside him and make him father of a beautiful race. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2125-2220 | medium | Anna urges Dido not to waste her youth alone, notes threats around Carthage, interprets the Trojan arrival as favored by Juno, and imagines glory from a union of Trojan and Punic power. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 | high | Juno explains that Aeneas and Dido will hunt together; she will send a rain-cloud with hail and thunder, scatter their company, bring them into one cavern, and unite them in wedlock with Hymen present. | record |
| Roman | The Aeneid of Virgil | BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2391-2467 | medium | Dido asks whether Aeneas hoped to mask the crime and slip away, invokes love, his given hand, her tears, their union, and marriage rites being prepared, and asks him to pity her sinking house. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 | high | Latinus gazes motionless; his daughter's marriage and Faunus' oracle stir him more than the purple and sceptre, and he thinks of a fated foreign wanderer destined as son and equal ruler. | record |
| Roman | The Aeneid of Virgil | BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4523-4594 | medium | Juno recounts that the Trojans survived Troy, armies, flames, and sea dangers, reached the Tiber, and that she cannot alter Aeneas' Latin realm or Lavinia as his destined bride, but can delay and devastate both peoples. | 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 4690-4772 | medium | Juno answers that terror and harm are sufficient, says the springs of war are flowing, calls the stained conflict the union and bridal for Venus' progeny and Latinus, and orders Allecto to withdraw. | 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 | low | Drances says all know the nation’s fortune but speech is choked, blames a man’s disastrous government for deaths and mourning, and urges giving the king’s daughter to an illustrious son to bind peace by perpetual treaty. | record |
| Roman | The Aeneid of Virgil | BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 | medium | Juno asks that when peace, marriages, laws, and treaties join the peoples, the native Latins keep their name, language, and attire. | record |
| Greek | Aesop's Fables; a new translation | THE BOY AND THE NETTLES / THE PEASANT AND THE APPLE-TREE / THE JACKDAW AND THE PIGEONS / JUPITER AND THE TORTOISE; lines 2075-2086 | low | Jupiter is about to marry and decides to celebrate by inviting all the animals to a banquet. | 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 | high | The woman learns that sunlight through the roof opening caused conception; in a dream a god says he gave her a child because he loves her, that she will become his wife after death, and that their son will have many children. | 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 | high | The senior chief imitates the burial and dies; the badger-goddess comes to the village, marries the good man, and he becomes senior of all the chiefs. | record |
| Ainu | Aino Folk-Tales | AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 | medium | The rascal wears the old man's beautiful clothes and tells the chief that a river goddess loved him, caused his misdeeds, and wished to marry his spirit. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 610-713 | medium | In 'The Owl and the Tortoise,' the tortoise-god in the sea and the owl-god on land arrange marriage between their children; the tale links this to sea fish entering the river and to the owl eating fish. | record |
| Ainu | Aino Folk-Tales | HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 715-800 | medium | The woman tells the lad she is the bear-goddess, her husband is the jealous dragon-god, and the boy should ask to buy the woman rather than exchange treasures. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 4010-4107 | low | The king asks Sindbad to marry a rich and beautiful lady and to stop thinking of his own country. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 6304-6426 | medium | The eunuch tells the king the princess was cured without being seen; the king gives Badoura to the stranger as wife, and Camaralzaman reveals he is a prince, son of Schahzaman. | record |
| Islamicate Folklore | The Arabian Nights Entertainments | The Arabian Nights Entertainments; lines 690-804 | medium | At a seaport after successful trade, a beautiful but poorly dressed woman pleads to marry the narrator and board the ship; he consents, dresses her well, marries her, and sails. | 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 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 | high | The king welcomes Oisin, promises long-lasting life, eternal youth, and every delight, identifies himself as king, the queen as queen, and Niamh as their daughter who sought Oisin to be her husband forever. | 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 | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 329-417 | high | The speaker imagines a marriage of sun and moon in art, with bride and bridegroom exchanging gold and silver cups and joining in mystical embrace. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3495-3597 | low | Etain says she is daughter of Etar, King of the Riders of the Sidhe; Eochaid loves her, pays bride-price, and brings her to Teamhair as wife. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER 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 | CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 | medium | Credhe takes Cael as her husband; a wedding-feast is held, and the Fianna stay seven days drinking, taking pleasure, and having good things. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE; lines 9470-9543 | medium | After talking with Finndealbh and seeing her beauty, Finn asks Conan for her as his wife. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 | medium | After Finn agrees, the tall man brings them into the Sidhe hill at Glandeirgdeis; at the house door he strikes the pig with a Druid rod, and it changes into a beautiful young woman called Scathach, the Shadowy One. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9748-9800 | medium | Sciathbreac asks whom the woman wants; she names Finn. She identifies herself as Daireann, daughter of Bodb Dearg, son of the Dagda, and asks to be Finn's wife if he grants a bride-gift: exclusive wifehood for a year and half his time afterward. Finn refuses. | 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 10045-10211 | medium | Cites sources for Διονύσου γάμος and γεραραί / γεραῖραι. | 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 | high | 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 2198-2268 | medium | The Oraons have a spring festival while sál trees are blossoming, because they think the marriage of earth is then celebrated and sál flowers are needed. | 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 2443-2524 | medium | The vegetation spirit is also represented by king and queen, lord and lady, or bridegroom and bride; Frazer states a parallel with vegetable representations of the tree-spirit, since trees are sometimes married to each other. | 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 2526-2600 | medium | The Oraons of Bengal celebrate the marriage of earth in springtime when the sál-tree is in blossom, but Frazer says this does not prove equivalent European roles. | 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 2602-2647 | medium | The festival is explained by a story in which Hera leaves Zeus after a quarrel; Zeus pretends he will marry Plataea, has a veiled wooden bride-image conveyed on a bullock-cart, and Hera tears off the veil, discovers the deceit, laughs, and is reconciled to Zeus. | 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 2649-2713 | high | The Boeotian festival is said to represent the spring or midsummer marriage of vegetation powers; a tree dressed as a woman in Boeotian and Russian ceremonies is compared to the English May-pole and May-queen combined. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | medium | Zapotec priests, especially the high pontiff, observe continence; on certain feast days the high priest becomes drunk and a consecrated virgin is brought to him; a son from the union is raised as a prince and the eldest succeeds to the pontifical throne. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6013-6097 | medium | The girls divide into parties for Siva and Pârvatî, marry the images in the usual way without omitting any part of the ceremony, and hold a feast paid for by parental contributions. | 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 6013-6097 | medium | At the next Sankrânt, the girls take the images to the riverside, throw them into a deep pool, and weep as if performing funeral obsequies; boys sometimes dive after the images and wave them about while the girls cry. The fair is said to secure a good husband. | 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 6100-6145 | medium | At Alexandria, images of Adonis and Aphrodite are displayed on two couches, with ripe fruits, cakes, potted plants, and green bowers twined with anise set beside them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 | medium | Frazer says Alexandrian and Indian ceremonies both celebrate the marriage of two plant-surrounded divinities in effigy, then mourn the effigies and throw them into water; he compares them to European spring and midsummer customs. | 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 6382-6464 | medium | The Sardinian Gossips or Sweethearts of St. John probably correspond to the Lord and Lady or King and Queen of May. | 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 | The names Bride, Oats-bride, and Wheat-bride are sometimes applied in Germany and Scotland to the last sheaf and to the woman who binds it. | 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 7767-7813 | high | At the rice-harvest in Java, before reaping, a priest or sorcerer selects ears of rice, ties them together, smears them with ointment, adorns them with flowers, calls them the Rice-bride and Rice-bridegroom, celebrates their wedding feast, and then cutting begins. | 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 9858-10043 | high | The Wotjaks of Russia, distressed by bad harvests, ascribed the calamity to the wrath of Keremet because he was unmarried. | 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 | "Zeus and Hera, representation of the marriage of". | 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 Italmens of Kamchatka made a grass wolf figure at the close of the fishing season, kept it all year, and believed it wedded maidens and prevented twin births; twins were considered a great misfortune. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14432-14522 | low | A note discusses Usener's interpretation of the marriage of Mars and Nerio, says its essential features have counterparts in peasant marriage customs, and argues that myth reflects custom. | 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 4996-5066 | medium | Twenty days before sacrifice, four damsels bearing goddess names were given to the young man as brides; during the last five days, divine honors increased and the court followed the destined victim. | 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 | The index lists Ariadne's marriage, the annual marriage of the queen to Dionysus at Athens, and an Argive tradition concerning Dionysus. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1164-1257 | medium | Less than a year after Eochaid assumes sovereignty, the Festival of Tara is proclaimed so all men of Ireland may come before the king and he may know tributes and customs. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1259-1369 | medium | Eochaid desires the maiden, sends a man to her kindred, comes to her, and asks her origin. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1598-1692 | high | Eochaid summons Ireland to Tara for a festival to settle taxes and imposts; the men of Ireland answer that they will not hold it until he finds a queen, since no queen stands by him. | record |
| Celtic Irish | Heroic Romances of Ireland | THE COURTSHIP OF ETAIN / 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 | low | The passage explains that Mider had wooed Etain for a year without obtaining her. Etain had said she would go if Mider obtained her from the master of her house. Mider had allowed Eochaid to win earlier games so Eochaid would be in his debt and had paid the agreed stakes. | 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 | 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 | PAGE 79 / PAGE 81 / PAGE 82 / PAGE 83; lines 7808-7851 | medium | The note describes the final poem as one in which Fand returns to Manannan. | record |
| Celtic Irish | Heroic Romances of Ireland | THE RAID FOR THE CATTLE OF FRAECH / TAIN BO FRAICH / Part I / LITERAL TRANSLATION; lines 9989-10093 | low | Ailill says the daughter will be given if Fraech provides the named dowry: sixty black-grey steeds with gold bits, twelve milch cows with calves, and military and musical support in bringing the cows from Cualgne; Fraech refuses by oath. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 | medium | From Chaos come Erebus and black Night; Night bears Aether and Day after union with Erebus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 | medium | The passage again lists the sources and ends of earth, Tartarus, sea, and heaven; describes shining gates and a bronze threshold; places the Titans beyond gloomy Chaos; and notes Cottus and Gyes on Ocean's foundations and Briareos's marriage to Cymopolea. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3198-3291 | high | Zeus makes wise Metis his first wife; before she gives birth to Athena, Zeus deceives her and places her in his belly to prevent another from holding royal sway and so she may devise good and evil for him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | high | "deathless one who lay with mortal men and bare children like unto gods" | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, who makes wealthy those who find him or into whose hands he comes. | 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 | high | The Cypria says Thetis avoided marriage with Zeus to please Hera, and Zeus angrily swore she should mate with a mortal; Hesiod is said to have a like account. | 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 | high | Peleus arrives at Phthia with possessions and is praised as blessed because Zeus has given him a Nereid wife and the gods have brought the marriage to completion, honoring him above other 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 IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 | medium | Apollo loved Ileus, named him by his name, joined with a nymph in sweet love, and with Poseidon raised a city wall. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 | high | Fragments report marriages and divine unions, including Thero with Apollo bearing Chaeron and Mecionice with Poseidon bearing Euphemus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5177-5263 | medium | Demeter and her trim-ankled daughter are introduced; Aidoneus is said to have rapt the daughter away, given to him by Zeus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 | medium | Hades obeys Zeus and tells Persephone to go to her mother, while saying he is a fitting husband and that she will rule and receive honors, with punishments for those who neglect her rites. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 | low | Several poems ascribed to Hesiod are listed, including Peleus and Thetis, Theseus' descent into Hades, and a Circuit of the Earth connected with Phineus, the Harpies, and the Argonaut legend; the passage discusses later interpolation and detachment from the Catalogues. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6801-6888 | high | Aphrodite places desire in Anchises' heart; Anchises says no god or mortal shall restrain him from lying with her and that he would willingly go down to Hades after reaching her bed. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE / VI. TO APHRODITE; lines 6969-6988 | high | After Aphrodite is fully decked, the Hours bring her to the gods; the gods welcome her, give her their hands, and each wishes to take her home as his wedded wife because of her beauty. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XI. TO ATHENA / XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS; lines 7106-7130 | medium | Hera is sung as golden-throned, daughter of Rhea, queen of the immortals, sister and wife of loud-thundering Zeus, and honored throughout high Olympus. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 | low | Heracles formerly wandered over unmeasured land and sea at Eurystheus' command, doing and enduring many violent deeds. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 714-814 | medium | The Titanomachy is said to begin with a theogony telling of the union of Heaven and Earth and their offspring, the Cyclopes and Hundred-handed Giants; the passage says its later course is unknown but may have resembled the Titan War in Hesiod’s Theogony. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XVI. TO ASCLEPIUS / XVII. TO THE DIOSCURI / XVIII. TO HERMES / XIX. TO PAN; lines 7183-7226 | medium | The nymphs sing of the gods and especially Hermes, the swift messenger, who came to Arcadia, tended sheep for a mortal, desired the daughter of Dryops, and brought about their marriage. | 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 | XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 | medium | Hyperion wed his sister Euryphaessa, who bore Eos, Selene, and tireless Helios. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601 / FRAGMENTS OF THE EPIC CYCLE / THE WAR OF THE TITANS; lines 7586-7621 | high | The Epic Cycle begins with the union of Heaven and Earth, producing three hundred-handed sons and three Cyclopes. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7708-7815 | medium | At the marriage of Peleus, Strife causes Hera, Athena, and Aphrodite to dispute who is fairest; Hermes brings them to Alexandrus on Mount Ida, and he chooses Aphrodite because of the promised marriage with Helen. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13567-13688 | low | The book argument summarizes Juno's deception of Jupiter with Venus's girdle and Sleep's aid, Jupiter's slumber on Mount Ida, Neptune's aid to the Greeks, and Ajax striking Hector with a stone. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 | medium | Juno says she is going to Ocean and Tethys at the limits of land and sea, where they kept her in youth; she says strife has ended their former peaceful union and that she hopes to restore it. | record |
| Greek | The Iliad | BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13984-14087 | medium | Juno blushes and objects that Ida is exposed to mortal and immortal sight; she proposes retiring to a love-bower made by Vulcan. | record |
| Greek | The Iliad | ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20781-20906 | medium | Andromache runs through the house with maids following, mounts the wall, sees Hector dragged on the ground, and faints as her breath and color leave her. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 | medium | Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the heel. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 | high | Thetis, daughter of Nereus and Doris, was courted by Neptune and Jupiter; because her son would surpass his father, she was wed to mortal Peleus; she shapeshifted to elude him, tested children by fire, and made Achilles invulnerable by Styx water except at the heel. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24168-24311 | medium | Juno is described through cited parallels as both the wife and sister of Jove. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 | high | Heracles is described as a famous semi-divine subjugator, beloved by Zeus but condemned to labor for others; at the close of his career he is admitted to godhead and marries Hebe. | record |
| Japanese | Japanese Fairy Tales | 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 / THE JELLY FISH AND THE MONKEY; lines 4819-4939 | low | The king sends fish ambassadors to find a dragon bride; he marries the young dragon, and sea creatures gather in ceremonial celebration. | 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 | low | The helper says he is Okuni-nushi-no-Mikoto, not a King's son; his brothers have gone to seek Princess Yakami of Inaba, while he follows as an attendant carrying a large bag. | 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 | The princess says Urashima set free a tortoise, adds, "I was that tortoise," and offers him life forever in the land of eternal youth as her bridegroom. | 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 | medium | Ceremonial fishes bring food on coral trays; the bridal is celebrated, the young pair pledge themselves with the wedding cup of wine three times three, and fishes dance. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 | medium | The hostess says Ilmarinen can win her daughter only by magically plowing the serpent-field of Hisi, once plowed by Piru and Lempo. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 | medium | The hostess of Pohyola says she will not give her daughter until Tuoni's bear is muzzled and Manala's wolf is conquered in the Death-land; many sent before have perished. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 | high | 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 10946-11134 | high | The ox from Karjala/Suomi is described as enormous, with tail, head, horns, and body measured by distant places and long animal journeys. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 | medium | The hostess of Pohyola fills oaken vessels with water, barley, hops, and island honey, heating stones and using forest wood and spring water to brew liquors for the wedding feast of the Maiden of the Rainbow and Ilmarinen. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11504-11682 | medium | Louhi calls a trusted maiden-servant and orders her to call people to her daughter's wedding, including rich, needy, blind, deaf, crippled, young, aged, sick, and halting guests, using boats and sledges. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11684-11873 | medium | The hostess asks lads to lead the hero through the doorway without stooping or moving the structure; Ilmarinen is too tall, so servants remove the cross-bar, lower the threshold, and widen the portals. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 13512-13679 | medium | Osmotar, the bride-instructor, counsels Ilmarinen and praises the Maiden of the Rainbow as his life-companion, saying Ukko or God has bestowed her. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 | medium | The bride is invited to descend from the snow-sledge, walk a prepared path, enter the second father and mother's dwelling, and step across the waiting threshold beneath painted rafters and an old roof. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14236-14411 | medium | Lakko addresses the bride as goodly wife and Maid of Beauty, says she was praised in her father’s country and will be praised by her husband’s kindred, and describes her auspicious birth and rich nurture. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14413-14558 | medium | The singer asks, "Shall it be the bride or bridegroom?" and chooses to praise the bridegroom's father and hero-host. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 | low | Wainamoinen invites forest beings and Metsola’s people: “Come, and welcome, to the feasting, / To the marriage-feast of Otso!” | 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 246-336 | medium | Finnish deities are compared to ancient gods of Italy and Greece in being generally represented in pairs; all are probably wedded, have abodes, and are surrounded by families. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24721-24921 | medium | Mariatta cannot pluck the berry with her fingers, cuts a charm-stick, presses the berry, and it rises to her bosom, shoulder, chin, lips, tongue, and finally settles in her bosom; she becomes an impregnated bride wedded to the mountain-berry. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 | medium | Louhi refuses riches and asks whether Wainamoinen can forge the Sampo with a colored lid from swan feathers, virtuous milk, barley, and lambs’ wool; she also promises her daughter and transport home. | 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 | medium | The earth is described as a beneficent mother, named Maa-em and Maan-emo, able to help sufferers after invocation; some mythologists make her spouse Ukko, giver of sunshine and rain, and compare other divine pairings. | 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 5598-5794 | low | 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 5992-6167 | low | Kyllikki asks Ahti, son of Lempo, whether he will take her as a faithful life-companion, protect her, be a faithful husband, and swear not to go to battle when he wants gold or silver. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6169-6366 | medium | Lemminkainen joyfully drives his racer from Sahri, bids farewell to Sahri landscapes, and heads toward Wainola and Kalevala with Kyllikki. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 | low | The contents include headings concerning second wooing, rival suitors, Ilmarinen’s wooing, wedding-feast, bride’s farewell, bride-adviser, and wedding-songs. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 | medium | Wainamoinen fastens the ledges, binds the stern, completes the forecastle, and launches the vessel by magic without physical contact or propulsion; this completes the third task as dowry for the Maid of Beauty on the arch of heaven and bow of many colors. | record |
| 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 | medium | The text says that when Zeid resolved to divorce his wife, God joined her in marriage to Mohammed so that believers would not be blamed for marrying the wives of adopted sons after the matter was determined. | 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 29861-29947 | low | The note recounts Mohammed seeing Zeinab, Zeid resolving to divorce her, Mohammed fearing scandal, and the later marriage after the divorce term; another note says Zeinab vaunted that God made the match. | 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 29949-30004 | medium | The text permits the prophet to postpone or restore the turn of wives, says the wives may be content, and states that God knows what is in hearts. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 | low | The pious are lodged securely among gardens and fountains, clothed in silk and satin, seated facing one another, espoused to fair large-eyed damsels, given fruits, spared death after the first death, and delivered from hell's pains. | 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 6349-6428 | medium | The passage states that polygamy is allowed by the Koran but rejects the idea that it grants an unbounded plurality. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3111-3183 | medium | Arthur gives the maiden to Geraint; the usual bond is made between them; Gwenhwyvar's choicest apparel is given to the maiden, making her appear graceful. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4490-4601 | medium | The visitors greet Yspaddaden, ask for his daughter Olwen for Kilhwch, and Yspaddaden calls for servants to lift his fallen eyebrows so he can see the son-in-law. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4868-4965 | medium | A condition-setter says further difficult things must be obtained before the seeker may have his daughter; the seeker says Arthur will obtain them, and the speaker says the daughter will be his wife after the marvels are accomplished. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5346-5386 | medium | Kilhwch, Goreu, and others hostile to Yspaddaden take the marvels to Yspaddaden's court. | 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 | The maiden says she journeys on her own errand, is glad to see Pwyll, says her chief quest was to seek him, and identifies herself as Rhiannon, daughter of Heveydd Hên. | 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 asks for the lady who is to be Pwyll's bride that night, along with the feast and banquet; Pwyll is silent, and Rhiannon identifies the youth as Gwawl son of Clud, intended for her against her will. | 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 | Evnissyen, called quarrelsome, comes to Matholwch’s horses, learns they belong to the king of Ireland married to Branwen, objects that his sister was given without his consent, and mutilates the horses. | 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 799-896 | medium | Owain dresses richly and visits the Countess; she says he does not look like a traveller and identifies him as the man who killed her lord; Luned argues that his superior strength benefits her. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 1038-1112 | medium | The suitors say the swayamvara rite is ordained for warlike Kshatras and should not be stained by priests. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 | medium | Savitri says that Dyumat-sena, once king of Salwa, lost sight and kingdom and fled to the jungle with queen and infant; living in vows and penance, he raised Satyavan, whom Savitri chooses as husband. | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2428-2568 | medium | “Only once a maiden chooseth, twice her troth may not be given!” | record |
| Hindu | Maha-bharata | BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 | medium | 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 | Savitri says she is not faint or weary while waiting on her husband and declares that a faithful wife follows her husband in death or life; she invokes holy company and eternal law joining husband and wife. | record |
| Hindu | Maha-bharata | BOOK V / PATIVRATA-MAHATMYA / BOOK VI / GO-HARANA; lines 3285-3374 | medium | Arjun takes the Matsya princess for Abhimanyu; Yudhishthir stands by Arjun, takes the bride as a father would, joins her hands to Abhimanyu's, and performs a holy sacrifice on a blazing altar with cake and parched rice. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 602-743 | medium | The Pandavas hear of the Panchala princess's marriage celebration; Brahmans traveling to South Panchala tell them Drupad is holding a feast and that the princess will choose a husband at a swayamvara. | record |
| Hindu | Maha-bharata | BOOK XII / ASWA-MEDHA / CONCLUSION / TRANSLATOR'S EPILOGUE; lines 7089-7179 | low | The passage lists striking scenes: the tournament where Arjun and Karna first become foes, Draupadi's bridal, Yudhishthir's coronation and Sisupala's death, the dice game, forest life, cattle-lifting in Matsyaland, and speeches in the war council. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 745-887 | medium | "Through yon whirling pierced discus let five glist'ning arrows fly"; the noble-born archer who hits the suspended aim may claim Drupad's daughter. | record |
| Hindu | Maha-bharata | BOOK I / ASTRA DARSANA / BOOK II / SWAYAMVARA; lines 889-1036 | medium | The suitors, including monarchs and princes, attempt the distant target; the bow resists them and throws them down, leaving them humbled. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 | medium | Mystics and spiritualists of Islam: “He’s bridegroom; God is bride.” | record |
| Sufi | The Mesnevi | CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 4415-4497 | medium | Fātima, daughter of Sheykh Salāhu-’d-Dīn Ferīdūn, marries Sultan Veled, Jelāl’s son; all the angels of heaven are present and wish the couple happiness. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 | high | ‘Umer speaks about God’s attributes and goodness; saintly ecstasy comes from a glimpse of God; the saint is bridegroom and God bride, with unveiling reserved for the intimate. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed Mustafà stands lost at one blessed sight on his wedding-night, oversleeps dawn-worship, and the sun shines overhead. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10072-10148 | medium | Juno, guardian of marriage rites, Hymeneus, and the Graces do not attend the nuptials. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 | high | The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 | medium | The note describes bridal torches, Roman lighting of the nuptial torch at the bride’s parental hearth, a boy torch-bearer whose parents are alive, and funeral torches used to light the pyre. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 | low | Perseus turns Atlas into a mountain, liberates Andromeda, changes seaweed into coral, and afterwards marries Andromeda. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 | medium | The fable heading and opening state that Cadmus's family misfortunes force him to leave Thebes with Hermione and reach Illyria, where they will be changed into serpents. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 | medium | Perseus says there is little time for aid, names himself son of Jove and conqueror of the serpent-haired Gorgon, asks that Andromeda be his if saved by valor, and her parents accept and promise the kingdom as dowry. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 | medium | Perseus takes Andromeda without dowry; Hymenaeus and Cupid wave torches, perfumes burn, garlands hang, music sounds, and Cepheus' nobles feast. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7916-8005 | medium | Footnote explains the altar as either for the Penates or probably for sacrifice to the Gods at the nuptials of Perseus and Andromeda. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 | medium | The disguised speaker points to an elm joined with a vine, says each would be diminished without union, urges Pomona not to avoid marriage, and says many divine and semi-divine suitors desire her. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 | low | Hersilia, Romulus' wife, receives divine honors jointly with him under the name Ora or Horta; Plutarch connects Horta with her exhortation of youths to courage. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 | medium | Hercules rescues Laomedon's daughter Hesione when she is fastened to a rock; Telamon receives her as wife; Peleus marries the sea Goddess Thetis. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3334-3411 | medium | Byblis asks whether dreams have weight, notes that gods have their own sisters in marriage, names Saturn with Ops and Ocean with Tethys, and then questions applying divine ordinances to human customs. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 | medium | Ops, also called Cybele, Rhea, and the great Mother, is daughter of Cœlus or Uranus and wife of her brother Saturn; Oceanus, son of Cœlus and Vesta, married his sister Tethys. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 | low | “now thou art a male, who so lately wast a female.” | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 | medium | Pygmalion thanks Venus; the maiden feels his kisses, blushes, sees him and the heavens, Venus attends the marriage, and after nine lunar months Paphos is born. | 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 | BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 | high | Peleus is said to be distinguished because, unlike others, a goddess was given to him as wife. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 | high | The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 | medium | 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. / EXPLANATION.; lines 6594-6687 | high | The passage says Thetis assumed various forms to avoid Peleus, and explains this as a way of saying she had several suitors, resisted Peleus, and used pretexts until he overcame the difficulties. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 | medium | Footnote 26 explains the fires as nuptial torches and altar fires for sacrifice to Hymenaeus and other marriage divinities. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | high | When the Beloved displays Himself, the lover is “Nowhere and everywhere”; individuality passes away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | medium | The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union. | 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 1081-1171 | medium | Zeus's unions with Metis, Themis, Eurynome, and Mnemosyne are said to allegorically represent power joined with wisdom, justice, grace, beauty, memory, and genius. | 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 | medium | The gods announce the wicked village's doom, lead the couple to a hill, show them a watery plain where the village stood, and transform their cottage into a temple; the couple asks to serve there and die together. | 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 | high | Hera is eldest daughter of Cronus and Rhea, born at Samos or Argos, reared by Oceanus and Tethys, principal wife of Zeus, queen of heaven, and ruler of the lower aerial regions. | 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 leaves Zeus for Euboea; Zeus consults Cithaeron, who suggests a bridal image in a chariot; Hera attacks the supposed bride, discovers the deception, burns the image, takes its place, and returns to Olympus reconciled. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 | medium | Pelias says Alcestis may marry only a suitor who yokes a lion and wild boar to his chariot; Admetus accomplishes this with Apollo's help and gains her as bride. | 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 | POSEIDON (NEPTUNE). / NEPTUNE. / SEA DIVINITIES. / OCEANUS.; lines 3400-3425 | medium | Oceanus was married to Tethys, one of the Titans, and fathered the Oceanides, said to be three thousand. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 | medium | The nuptials of Peleus and Thetis are magnificently celebrated and attended by the gods and goddesses, except Eris, whose resentment at exclusion is noted. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 | medium | Dionysus asks to be landed at Naxos, finds Ariadne asleep on a rock after Theseus abandoned her, consoles her, and she agrees to become his wife. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 | high | Uranus, heaven, is described as united in marriage with Gaea, earth, and the passage explains this as a figurative natural union. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE. / HYMEN.; lines 4964-4987 | medium | After the parents agree, Hymen returns to the island, brings the maidens safely back to Athens, marries his beloved, and their happy union makes his name synonymous with conjugal felicity. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 | medium | Hebe later became the bride of Heracles after his apotheosis and reception among the immortals. | 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 | DRYADES, OR TREE NYMPHS. / NYMPHS OF THE VALLEYS AND MOUNTAINS. / NAPAEAE AND OREADES. / THE WINDS.; lines 5469-5497 | medium | Boreas sees Oreithyia, daughter of Erechtheus, on the banks of the Ilissus, carries her off to Thrace, and makes her his bride. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NAPAEAE AND OREADES. / THE WINDS. / PAN (FAUNUS). / FAUNUS.; lines 5585-5598 | low | Fauna is described as the wife of Faunus and as participating in his functions. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 | high | After the servitude, Ares reconciles with Cadmus and gives him Harmonia; their nuptials are compared to those of Peleus and Thetis, attended by gods with gifts; Cadmus gives Harmonia a Hephaestus-made necklace fatal to later possessors. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 | medium | The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 | high | Heracles woos Deianeira and fights Achelous, a river-god and rival suitor who changes forms; after Achelous becomes a bull, Heracles breaks off a horn and wins. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 | medium | Heracles is admitted among the immortals; Hera reconciles with him by giving him Hebe, goddess of eternal youth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 | medium | Iobates sets brave Lycians in ambush to destroy Bellerophon, but Bellerophon kills them all; Iobates concludes that he is favored and protected by the gods and stops persecuting him. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10215-10329 | medium | Brunhild points out her former home at Lymdale or Hunaland and tells Sigurd he may find her there to claim her as wife. | 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 | Sigurd remains with Brunhild for three days, placing his bright sword bare between them; he says the gods ordered him to celebrate the wedding in this way. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10777-10812 | medium | Sigurd is compared to Balder, Brunhild is described as a dawn maiden found amid flames, and Sigurd’s burned body on the funeral pyre is said to represent the setting sun or last gleam of summer. | 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 | medium | Frithiof goes to Balder's temple where Ingeborg has been sent for security; although speech between man and woman there is considered sacrilege, he consoles her and they plight troth before Balder's shrine. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 | medium | Frithiof says Ingeborg can never be his because of Balder's wrath and declares that he will go to sea and seek death in battle to appease the offended gods. | 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 | Halfdan grasps Frithiof's hand, their differences are forgotten, and Ingeborg's hand is placed by Halfdan in Frithiof's as renewed amity is ratified. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | high | Frigga is compared with Juno as an atmospheric goddess, patroness of marriage, motherly love, and childbirth; Gna is compared with Iris; Juno controls clouds while Frigga weaves them from spun thread. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 | high | Thor’s hammer is described as a principal attribute used to consecrate the funeral pyre, marriage rite, and sacred boundary stakes. | 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 12874-12978 | medium | Hebe and Valkyrs are cupbearers and personifications of youth; Hebe marries Hercules, while Valkyrs are relieved of duties when united to heroes. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 | high | Odin is treated as heaven and spouse of earth figures: Jörd bears Thor, Frigga bears Balder, Hermod, and perhaps Tyr, and Rinda bears Vali. | 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 | high | Frigga is introduced with variant parentage, married to Odin, celebrated in Asgard, and made patroness of marriage, with her health proposed alongside Odin's and Thor's at wedding feasts. | 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 3171-3290 | medium | Thrym welcomes the party; Thor, as the bride, eats and drinks enormous amounts; Loki explains the bride’s behavior, gaze, and inattention as signs of love. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 | medium | Bragi plays while walking through a bare forest; trees bloom and flowers appear; he meets Idun, daughter of Ivald and goddess of immortal youth, whose approach makes nature lovely and gentle. | 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 | medium | Skadi, Thiassi’s daughter and goddess of winter, comes in armor and winter gear to demand satisfaction for her father’s death; the gods offer a fine, she demands a life, and Loki’s goat antics make her smile. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4410-4484 | high | Niörd consents to take Skadi to Thrym-heim for nine nights out of twelve if she spends three at Nôatûn; he finds the mountain sounds unbearable and rejoices when he can return to Nôatûn. The inserted verse contrasts wolves’ howling with swans’ song. | 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 | medium | The maiden is named Gerda and linked with the Northern lights; Frey becomes lovesick, Niörd sends Skirnir to find the cause, and Frey confesses love and despair because Gerda is of giant kin. | 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 | high | Gerda, frightened by the described future, consents to become Frey's wife and promises to meet him on the ninth night in Buri, the green grove. | 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 | Some mythologists interpret Gerda as earth, Frey as spring-god or sun, the gifts as adornment and fruitfulness, the sword as sunbeams, and the nine nights as nine winter months before earth becomes the bride of the sun. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 | medium | Frey, god of peace and prosperity, reappears on earth, rules Swedes as Ingvi-Frey and Danes as Fridleef, marries Freygerda after rescuing her from a dragon, and has a son, Frodi. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 | high | Freya is golden-haired and blue-eyed, at times a personification of the earth; she marries Odur, a symbol of the summer sun, and has daughters Hnoss and Gersemi. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | medium | Freya is desired by gods, giants, and dwarfs; she refuses giants including Thrym; the passage reports mythological interpretations of her as earth wedded to Odin, Frey, Odur, and other gods. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | medium | In Anglo-Saxon Uller is known as Vulder; in some parts of Germany he is called Holler and considered husband of Holda, whose fields he covers with snow for spring fruitfulness. | 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 | Nanna dies as she bends over Balder; the gods place her beside her husband, slay his horse and hounds, and twine the pyre with thorns called emblems of sleep. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 | medium | Balder says he must remain in the abode of shades until the last day and asks that Nanna be taken back; Nanna refuses and vows to stay with him in Nifl-heim. | 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 | low | Volsung has ten sons and one daughter, Signy; many suitors seek Signy, and Siggeir, King of the Goths, gains Volsung's consent to marry her before Signy has seen him. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 | medium | Ulysses weeps while clasping Penelope; the narration compares her welcome of him to swimmers reaching land after Neptune has wrecked their ship. | record |
| Greek | The Odyssey | BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 | medium | On Ogygia, the nymph Calypso keeps Ulysses in a cave, feeds him, wants marriage, and would make him immortal and ageless, but he refuses. | record |
| Greek | The Odyssey | BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10446-10532 | low | Agamemnon calls Ulysses happy in having Penelope, praises her rare understanding and fidelity, and says immortals will compose a song honoring her constancy. | record |
| Greek | The Odyssey | BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 | low | The note says brides presented themselves instinctively to the writer's imagination. | record |
| Greek | The Odyssey | BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1950-2039 | medium | Proteus says Menelaus will not die in Argos but will be taken to the Elysian plain at the ends of the world, where Rhadamanthus reigns and life is easy; this is because Menelaus married Helen and is Jove's son-in-law. | record |
| Sufi | The Persian Mystics: Jámí | BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 | medium | The divine message says the Lord’s eyes have seen the woman in humility and that her prayer was heard when she appealed to the king. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 | medium | “On that, his wedding night, in the presence of his bride,” and “Impute it not a fault if I call Him ‘Bride.’” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | medium | The Masnavi is described as full of mysteries; Jalál says great Love is silent, and the Prologue's key-note is the soul's longing to be united with the Beloved; Sufi poets use human love as analogy. | record |
| Greek | Phaedrus | Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 | low | A modern Socrates is imagined asking whether marriage is preferable with or without love, parodying Pausanias in the Symposium, opposing sentimental literature, and arguing that passion should not guide a major life contract; marriage is compared to a lottery. | record |
| Hindu | The Ramayan of Valmiki | INVOCATION.(1) / BOOK I.(6) / OM.(8) / Canto III. The Argument.; lines 1239-1399 | medium | The outline includes Ráma’s birth and virtues, Viśvámitra’s old tales, the winning of Janak’s child by breaking the bow, the throne choice, Kaikeyí’s counsel, and exile. | record |
| Hindu | The Ramayan of Valmiki | Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 | medium | A scripture text says that a woman whom her parents bestow on a man, joined “With water and each holy rite,” is his wife “in this world” and “in the after life.” | 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 14418-14504 | medium | “With thee is heaven, where’er the spot; / Each place is hell where thou art not.” | record |
| Hindu | The Ramayan of Valmiki | Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 15523-15656 | medium | Vashishtha rebukes Kaikeyi, says “Sítá to exile shall not go,” and declares, “Those joined by wedlock’s sweet control / Have but one self and common soul.” | 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 III. The Argument. / Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers.; lines 1896-1945 | medium | Rishyaśring is to be allied to mighty King Lomapád by wedlock; Śántá, praised for beauty, mind, and grace, is to be his royal bride. | 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 | The king gives his lotus-eyed daughter as the Brahman’s bride; Rishyaśring lives in the royal town with Śántá his beloved wife. | record |
| Hindu | The Ramayan of Valmiki | Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring. / Canto X. Rishyasring Invited.; lines 2232-2371 | medium | The prophecy says Śántá will be married to Rishyaśring, who will be invited by Daśaratha to perform the sacrifice for sons and Paradise; Daśaratha will gain the boon and have four sons who maintain his line. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25822-25995 | medium | Anasúyá praises Sítá’s virtue in renouncing kin, state, and wealth to follow Ráma into the woods, and teaches that devoted wives gain heaven, fame, and merit, while unfaithful women lose virtue and reputation. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 | high | Janak plans a Bride’s Election and declares that whoever can manage the divine bow bestowed by Varuṇ shall be Sítá’s husband. | record |
| Hindu | The Ramayan of Valmiki | Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25997-26140 | medium | Janak 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 XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3465-3507 | low | Palace women follow well-dressed Śántá and present her as the saint's son's bride. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 | medium | Hanumán laments Sítá as captive and desolate, recalls her furrow-birth and connection to Mithilá, says she chose forest life from wifely duty, and notes her thoughts are fixed on Ráma. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46295-46429 | medium | Sítá replies that she detests the shameful proposal and will cling to Ráma, Ikshváku’s son, until her life ends. | record |
| Hindu | The Ramayan of Valmiki | Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 | medium | Brahmadatta rules Kāmpilī; Kuśanābha arranges for him to be lord of his hundred daughters, and Brahmadatta takes each maiden’s hand. | 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 | high | Umā performs austere vows and rigid fasting; the king gives her to immortal Rudra as bride. | 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 | Umā performs austere vows and rigid fasting; the king gives her to immortal Rudra as bride. | record |
| Hindu | The Ramayan of Valmiki | Canto CVIII. The Battle. / Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting.; lines 56067-56092 | medium | She walks around her lord, reverently adores the gods, raises suppliant hands, and prays to the Lord of Flame. | record |
| Hindu | The Ramayan of Valmiki | Canto CIX. The Battle. / Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu.; lines 56095-56231 | medium | Brahma tells Rama to put aside the mortal thought and identifies him as Narayana, the lord to whom all creatures bow, Vishnu, guide, Krishna, and bearer of divine weapons and attributes. | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57691-57754 | medium | Vedavatī says she has wed Nārāyaṇa with her heart and that Nārāyaṇa alone is her husband. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 | medium | Kings are called the husbands of their kingdoms or of the earth; the note quotes, 'She and his kingdom were his only brides.' | record |
| Hindu | The Ramayan of Valmiki | 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 | Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8463-8633 | high | The hermit tells Rama to behold the bow; Rama opens the chest, lifts the weapon, draws the string, breaks the bow in two, and the sound shakes the earth and fells the people. | record |
| Hindu | The Ramayan of Valmiki | Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8636-8713 | medium | Janak welcomes Daśaratha, says his sons will gladden him, praises the arrival of Vaśishṭha and other sages, rejoices in alliance with Raghu’s sons, and states that the completed rite will be followed by the marriage of Ráma. | record |
| Hindu | The Ramayan of Valmiki | Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8716-8895 | high | Vaśishṭha begins the genealogy: Brahmā arises from viewless Nature, followed by Marīchi, Kaśyap, Vivasvat, Manu, Ikṣvāku, and subsequent kings. | record |
| Hindu | The Ramayan of Valmiki | Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought.; lines 8898-8983 | medium | Janak says he joys to give the maidens to the boys: “Let Sítá be to Ráma tied. / And Urmilá be Lakshmaṇ’s bride.” | record |
| Hindu | The Ramayan of Valmiki | Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 | high | Kuśik’s son says no mind can reach the glories of Ikshváku’s and Janak’s lines, that they are unmatched in fame, and that peerless pairs will join in holy bands. | record |
| Hindu | The Ramayan of Valmiki | Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine.; lines 8986-9065 | medium | Janak states that no day compares for marriage with the last day of Phálguni, ruled by the genial deity. | 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 | high | 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 9068-9216 | high | Janak sprinkles holy dew over Sita, gods and saints cry approval, and Janak rejoices after bestowing his daughter. | 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 | The Ramayan of Valmiki / CONTENTS; lines 93-277 | medium | Late Book I titles include Janak’s Speech, Breaking of the Bow, Envoys’ Speech, Dasaratha’s Visit, Maidens Sought, Janak’s Pedigree, Gift of Kine, Nuptials, Ráma With The Axe, The Parle, Debarred From Heaven, and Bharat’s Departure. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 | medium | Kausalya, Sumitra, Kaikeyi, and other palace women welcome Sita, Urmila, and Kusadhwaj's children; the brides wear linen, pray with offerings at altars, and live with their husbands in prosperous palace life. | record |
| Hindu | The Ramayan of Valmiki | Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9607-9641 | medium | Rama spends blissful seasons beside his darling, with each thought on her, as lover, friend, and worshipper. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15706-15845 | medium | Glaucon names a necessity known to lovers; the speaker says the matter must proceed orderly, licentiousness is unholy and forbidden, and matrimony must be made sacred in the highest degree, with what is most beneficial deemed sacred. | record |
| Greek | The Republic | BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15847-15992 | medium | Festivals will bring brides and bridegrooms together with sacrifices and hymeneal songs, while rulers determine wedding numbers to preserve population balance amid war and disease. | record |
| Greek | The Republic | BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17792-17900 | medium | “philosophy is left desolate, with her marriage rite incomplete”; unworthy persons enter when she has no kinsmen to protect her and dishonour her. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 | medium | Licentiousness is forbidden; holy marriage festivals are instituted; Glaucon is asked about careful mating in breeding birds and animals, and human marriage is said to require care. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3115-3194 | low | A clever mechanic or bald blacksmith's apprentice washes and dresses as a bridegroom and marries his master's daughter; the offspring of such marriages are described as vile and bastard. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 | low | The narrator gives reasons for agreeing that 216 is the Platonic number of births: it fits the description, would be familiar to a Greek mathematician, is the cube of 6 and the sum of 3 cubed, 4 cubed, and 5 cubed, relates to the Pythagorean triangle, is the period of Pythagorean Metempsychosis, corresponds to musical scale positions, derives from the cubes of 2 and 3 in the Platonic Tetractys, and the Pythagorean triangle is called the figure of marriage. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6914-6987 | low | Speculations are unsettling because marriage may appear to be historical growth rather than revelation from heaven; nevertheless marriage and family are said to have become more defined and consecrated, with comparisons among the East, Greeks, Romans, and Christian nations. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | The soul says it was once the divine addressee's cherished bride and asks why it has been divorced from that side and doomed to remain in the world. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 | medium | The speaker addresses friends, recalls revelry for a new marriage, says he "Divorced old barren Reason," and took "the Daughter of the Vine" as spouse. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | LV says the speaker made a second marriage, divorced old barren Reason from his bed, and took the Daughter of the Vine as spouse. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 | medium | The speaker says he will fill a goblet with wine, divorce learning and faith, and take the 'daughter of the vine' to spouse. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | medium | The passage discusses gender, sex in plants, elemental affinities, marriages of earth and heaven, Love as a mythic personage and cause of creation, and male/female among Pythagorean opposites. | record |